Sermons Upon Divers Texts, Sermons 2

Sermons Upon Divers Texts · Sermons 2

p. 110Foure Sermons vponupon the ſeuen chieſe vertues or principall effectes of faith, and the doctrine of election: wherein eueryevery man may learne, whether hee bee Gods child or no.

2. Pet. chap. 1.

1 Simon Peter a ſeruant and an Apoſtle of Ieſus Chriſt, to you which hauehave obtained like precious faith with vsus by the righteouſneſſe of our God and ſauiour Ieſus Chriſt.

2 Grace & peace be multiplied to you, through the acknowledging of God and of our Lord Ieſus.

3 According as his diuine power hath giuen vntounto vsus al thinges that pertaine vntounto life and godlines, through the acknowledging of him that hath called vsus vntounto glory and vertue.

4 Whereby moſt great and precious promiſes are given vntounto vsus, that by them ye ſhould be partakers of the diuine nature, in that ye flee the corruption which is in the world through laſt.

BEfore we begin to handle or to intreat of the wordes of this text, it ſhall not bee amiſſe to note to whom and when this Epiſtle was written. p. 113Concerning the firſt of theſe, it appeareth by the 3. chap. and 1. verſe, that it was written vntounto the ſame that the former epiſtle was. For thus hee ſpeaketh. This ſecond Epiſtle I write vntounto you, beloued, in which I ſtir vp your ſincere mind; by putting you in remembrance now theſe were the Iewes which were ſcattred abroad in y^e diſperſion through diuers countries, as it is expreſſed in the firſt chapter of the former Epiſtle: for the Iewes were ſpecially his charge, as the care of the Gentiles was committed vntounto Paul. Galat. 2.7.8. The words are theſe: When they ſaw that the goſpell of the vncircumciſion was cōmitted to me, as the goſpel ouer the circumciſion was vntounto Peter: for hee that was mightie by Peter in the Apoſtleſhip, ouer the circumciſion, was alſo mighty by me towards the Gentiles.

For the ſecond, this epiſtle was written by Peter in his extreame age, when hee had euen finiſhed his courſe, and was ready to lay downe his tabernacle, as he ſpeaketh here in the 14. verſe. As for the occaſions which moued him to write, they ſhall appeare in the particular handling of the matters.

1. Now let vsus come to the words of the Text, the 1. verſe hath two members: In the former he ſetteth foorth his own dignitie, that he is not onlie a ſetuant of God, but a principall ſeruant, and one which commeth vntounto them as the Ambaſſadour of God, to the ende that they might knowe that they had to do with God, and not with men, p. 114and ſo ſubmit themſelues to the doctrine and meſſage which hee brought, for whatſocuer God ſpake by the Apoſtles, he ſo guided their tongue and penne by his Spirit, that nothing which they ſpake or wrote, was their owne, but altogether his. In the ſecond member, hee ſetteth foorth the dignitie which thoſe to whome hee writ had with himſelfe: in theſe words, To thoſe which hauehave obtained the like precious faith with vsus: as if hee ſhould ſay, Although I bee aboue you in the Apoſtolical dignitie and function, yet you are equall with me and with the reſt of the Apoſtles in the chiefe and principall dignitie, and in that wherein all happineſſe doth conſiſt, euen our precious faith. Heere it may be demaunded, how Saint Peter can aſcribe vntounto them a faith equall or like precious with his owne, ſeeing hee did ſo farre excell them in giftes and graces, as in knowledge, and ſtrength of faith? The anſwere is eaſie enough, namelie, that this compariſon is not made in the meaſure and quantitie of faith, for therein ſome hauehave excelled others far, becauſe GOD doth not giuegive his giftes to all alike: but in the effect, which is the apprehending of Chriſt with all his merites, which the weake faith doth as well as the ſtrong, and therefore in this reſpect is equally precious. This I ſpeake, not to make any ſlouthfull, when as the Scriptures doe pricke vsus forwarde ſo much to ſeeke increaſe of faith, but for the comfort and hartening of the weake, which feeling their p. 115infirmitie and weakneſſe of faith, if it were not for this which the Apoſtle ſpeaketh, might doubt whether they were partakers of the ſame happineſſe with them: now hearing this, they may bee well aſſured although their faith ſhould bee but as a graine of muſtard-ſeed, yet if it bee true faith it coupleth them to Chriſt, & maketh them partakers of redemption, to hauehave their ſins waſhed away in his blood of righteouſneſſe, to bee couered with his obedience of life, to bee heires of the kingdome of glorie, as well as the faith of Peter, or any other. VntoUnto this is alſo ioyned that wherein the ſtableneſſe of this their faith doth ſtande, as vponupon a ſure foundation, euen the righteouſneſſe of GOD, and of our Sauiour Ieſus Chriſt. And indeede the building of faith is ſo waightie, and the frame ſo heauie, that it can ſtand vponupon no other foundation but this, that is to ſay, the righteouſneſſe, faithfulneſſe, or trueth of GOD which cannot lie. For if wee would perſwade a man to beleeue by this reaſon, that the thing which wee ſpeake, is that which hath beene taught by diuers men of great learning and ſingular godlineſſe: yet becauſe wee knowe that all men are lyers, except wee be fure that the thinges which they ſpeake be thoſe which God hath ſpoken, we ſhall ſtill wauer, and our faith ſhall bee no faith, which alone can reſt in the authoritie of God, and not of men.

2 The ſecond verſe containeth his ſalutation, p. 116euen that which is common to him with Paul, & the other Apoſtles: wiſhing grace and peace, to thoſe vntounto whome they write. And this they doe, becauſe it is the chiefe ſcope and principall end of their miniſterie, to bring men againe into Gods fauour, and to be reconciled vntounto him. Of this thing ſpeaketh S. Paule, 2. Cor, 5.18. ſaying, All things are of God, which hath reconciled vsus to himſelfe by Ieſus Chriſt, and hath giuen vntounto vsus the miniſterie of reconciliation, for God was in Chriſt, and reconciled the world to himſelfe, not imputing their ſinnes vntounto them: and hath committed vntounto vsus the word of reconciliation. Now then are we Ambaſſadours for Chriſt, as though God did beſeech you through vsus, wee pray you in Chriſt his ſteed, that you be reconciled to God. This being the chiefe end of their tranell, cauſeth them ſo earneſtly to wiſh it for the people: and to bee ſo ſerious, not onelyonly in teaching them this generallie, but alſo pointing out as it were with the finger, the way to the ſame: and that not only in their doctrine, but alſo in their liues. Whoſoeuer digreſſeth or caſteth his eies aſide from this mark and end of his miniſterie, ceaſeth to be the Miniſter of Chriſt. As for example, If he preach the Goſpel to purchaſe renow me, eſtimation, wealth, or eaſe, to himſelfe, and not to ſeeke this reconciliation betweene God and men, and to hauehave grace and peace multiplied vponupon them, he may wel ſometimes preach the truth, but not trulie.

p. 117Likewiſe thoſe parentes which ſet foorth their children to learning, with this minde: My ſonne ſnall, liue an eaſie and merie life, hee ſhall get ſome liuinges, promotions and dignities in the Church, doe lay acorrupt and rotten foundation, and hauehave not learned this doctrine of the Apoſtle, and therfore the building followes agreeablie: for the moſt, when they come to hauehave learning, not forgetting this leſſon which they learned of their fathers, doe become greedy cathers of benefices and promotions, rather then careful feeders of the flock of Chriſt. But heere it may be obiected, how the Apoſtle can wiſh that grace which is the free fauour of God, ſhould bee multiplied vponupon them, ſeeing that Gods louelove and fauour doth not increaſe nor diminiſh, but hee loueth and fauoureth alwayes alike, being ſubiect to no alteration or change? This may well bee anſwered, that Saint Peter doth not ſpeake heer of grace, as it is in it ſelfe in God towards men: but of their feeling the ſame, which groweth by degrees from leſſe to greater, and becauſe it is a thing ſo precious, the Apoſtle wiſheth that it may be multiplyed vponupon them. Hee expreſſeth the meane to be the knowledge and acknowledging of God, and of Ieſus Chriſt our Lord.

3 According as his diuine power hath giuen vntounto vsus all things that pertaine vntounto life and godlineſſe, through the acknowledging of him that hath called vsus vntounto glorie and vertue.

p. 118This is fitly ioyned to the former verſe, to ſhew that the aboundance of grace and peace is not without cauſe required at our handes, as if the Apoſtle ſhuld ſay, You are not to contēt nor to ſatisfie your ſelues with a ſcant meaſure of Gods giftes and graces, ſeeing that there is offered vntounto you, and ſet foorth in Chriſt, vntounto whom you may reſort as to a ſtorehouſe fullie furniſhed with all treaſures, all thinges which pertaine to life and godlineſſe.

Secondly, wee hauehave to obſerue in this verſe, when hee ſaith that all thinges are giuen vntounto vsus by his diuine power, that heere is nothing left in the worke of our ſaluation vntounto our ſelues: ſo that it muſt needs follow, that theſe which defend free wil, do not ſpeak with the ſame Spirit, which the Apoſtle doeth heere. For ſetting foorth a contrarie doctrine to this, it muſt needes proceede from a contrarie ſpirit. The Apoſtle doth not ſay heere, that all thoſe thinges which wee want, through the weakneſſe of our nature, ſhal bee ſupplied, but to ſhew that there is nothing in vsus at all, but that wee are quite ſtript of all thinges which pertaine to life and godlineſſe, He ſpeaketh not of repairing or helping in ſome part, but of a whole and free gift in euerie part: when hee ſaith without exception that all things are giuen vntounto vsus by the diuine power which pertaine vntounto life, and godlineſſe: and ſo this doctrine doeth challenge all the praiſe and glorie of our ſaluation to God alone.

p. 119Thirtllie, it may bee demaunded whie the Apoſtle ſhould ſay that all thinges are giuen vntounto vsus by the diuine power or godhead of our Sauiour Chriſt, when it is manifeſt that we fetcht all thinges from his manhood: and therefore he ſaith in the ſixt chapter of Saint Iohn, verſe 46. I am that bread of life. And againe in the 54. verſe of that ſame chapter, He that eateth my fleſh, and drinketh my blood I will raiſe him vp in the laſt day: For my fleſh is meate indeede, and my blood is drinke indeede. By this it is manifeſt, that life is giuen vntounto the worlde by the manhoode of Chriſt. The anſwere is eaſie, that Chriſt in his manhood is a creature, and therefore hath nothing of his owne, but whatſoeuer is in him, as to bee the life of the worlde, and the light of men, and to hauehave in him all the treaſures of wiſedome: This commeth from the Diuine nature, which dwelleth in him bodilie, as Saint Paule ſpeaketh. Now the cauſe why all theſe are put into the manhood of Chriſt, is that from thence wee may bee partakers of them: for ſo long as they hauehave reſidence onelie in GOD, wee are ſo farre remooued from him that by no meanes wee can approach or come neere vntounto him to drawe out of him anie droppe of the ſame. Therefore though all thinges bee giuen vsus by this meanes, that GOD hath put them into the fleſh of Chriſt, and ſo is come downe neere vntounto vsus, that wee may lay faſt holde of p. 120him: yet neuertheleſſe becauſe the propriety of them remaineth ſtill in the diuine nature, the gift of them is heere aſcribed vntounto the power thereof.

Fourthlie, we are to note in this verſe, that the Apoſtle doth brieflie ſet downe the end and ſum of religion, and of all theſe giftes, when he ſaith, which pertaine to life and godlineſſe: for in theſe two wordes, vntounto which the other two doe anſwer, which are ſet downe in the latter end of the verſe, glorie and vertue, all thoſe giftes are contained. For that which hee expreſſed firſt by life, heere by glorie: that which before he called godlineſſe, heere he calleth vertue: they are as much as to ſay, eternall felicitie, and life with glorie, & the way which wee muſt paſſe through to the ſame, which is godlineſſe and vertue. Heere wee are to take great heede, that wee doe not ſeuer or ſunder thoſe thinges which the Lord himſelfe hath ſo neerly coupled and linked together. And this admonition is ſo much the more neceſſarie, becauſe there are very many carnall profeſſours and beaſtlie abuſers of Chriſtianitie, which doe ſeeme verie willinglie and gladly to imbrace the promiſes of the Goſpel, concerning redemption and eternall life purchaſed in Chriſt Ieſus: and they make great boaſt that they looke for their part in the ſame as wel as any other, and yet they looke nothing at all to this godlineſſe and vertue, through which wee muſt paſſe vntounto it, for God hath not called vsus, but as he ſaith heere, to p. 121glorie and vertue, ſo that whomſoeuer the Lord hath called to knowe him aright, and ſo to bee made heires of eternall glorie, he hath alſo garniſhed them with vertues and graces of the ſpirite of ſanctification. Vntill ſuch time therefore, as there ſhall riſe vp a new Peter, which with contrarie pen ſhall write a new and contrary Goſpel, theſe men ſhall neuer aſſure themſelues, nor yet perſwade others that they ſhall euer come to the kingdome of God, ſeeing they goe a quite contrarie way.

4 Whereby most great and precious promiſes are giuen vntounto vsus, &c. Now he ſheweth by what means or by what inſtruments the diuine power doth beſtow thoſe giftes vponupon vsus, and the ſame are as hee calleth them, moſt great and precious promiſes which are giuen vntounto vsus, whereby wee are called to glorie and vertue, as hee ſpeaketh in the former verſe: theſe are called moſt great and precious, becauſe the thinges which are offered vntounto vsus in the Goſpell of Chriſt, for greatnes and dignitie are incomparable. For what can wee ſeeke out to match with this that heere is offered vntounto vsus? namelie, the remiſſion of our ſinnes in the blood of his ſonne, deliuerance and freedome from the thraldome of Satan and power of darkneſſe, that of damned creatures and children of his wrath, he hath giuen vsus this high dignitie to be his ſonnes and daughters: and as S. Iohn ſaith, Reuel. 1. Chriſt hath waſhed vsus in his blood, and made vsus Kinges and Prieſtes to God his father: p. 122what a change is this, from the loweſt miſerie, euen in the gulfe of hell, to be lifted vp to the higheſt dignitie, to be glorified with God in the kingdome of heauen? Becauſe therefore theſe things are the greateſt and moſt honorable, Saint Peter calleth the promiſes of the Goſpel, moſt great and precious. But wherefore doth the Apoſtle aſcribe all to the doctrine of the Goſpel? for when he ſaith, that by theſe wee are made partakers of the diuine nature, he includeth all. Becauſe it is by the Goſpell that wee are called home to the Lord: for although he vtter his will vntounto vsus in his Lawe, yet therein hee ſheweth himſelfe none otherwiſe vntounto vsus, but as a ſeuere Iudge, wee can ſee nothing there, but the dreadfull curſe and vengeance of eternall fire: his brightneſſe appeareth therein, but we bee not able to beholde the ſame, but are dazeled with the ſight thereof, amazed and confounded, ſo that wee cannot but runne from him, becauſe there is nothing but that which is terrible. Contrariwiſe, in the Goſpell, hee hath reuealed himſelfe in the face of his ſonne, where hee ſheweth an exceeding glorie, but with ſuch fatherlie louelove and pitie, ſuch abundance of merciemercy, and ſweet allurements, by which he calleth vsus and draweth vsus to himſelfe: that heer wee are able to looke vponupon him with open face, and heere his countenance is ſo cheerefull, that the ſoule which hath once, with the cie of faith ſeene but a glimſe thereof is ſo inflamed and rauiſhed with deſire of a neerer and fuller ſight, that it can p. 123neuer be ſatisfied. For this cauſe Saint Paule making compariſon betweene the miniſterie of the Law and the miniſterie of the Goſpell, 2. Cor. 3. tearmeth 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 bee at this day among vsus many frantike brains: namely thoſe of the Family of louelove, which cal the true & ſound interpreting of the word, the literal ſenſe, or the letter which killeth, and their owne groſſe and fooliſh allegories the ſpirit: not knowing that Saint Peter ſpeaketh of the difference betweene the Lawe, and the Goſpell. Heere alſo appeareth of what price and dignitie the Goſpell is: for who can ſet foorth the worthineſſe of this, when hee 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 wee loſt all this with our firſt parentes, and in ſteed thereof wee were made partakers of the diueliſh nature, bearing his image, and fulfilling his luſtes. Now by faith in the Goſpell, this image is reſtored and built vp in vsus againe, whileſt we receiue the ſpirite of ſanctification ioyned with the ſame. If men did knowe this firſt, that all happineſſe in men is to bee made partakers of the nature of God, and to communicate with him: and then that this is wrought onelyonly by the Goſpell: men woulde not ſo lothſomelie deſpiſe it, and p. 124preferre eueryevery light commodity, & trifling pleaſure before it: men would not ſeeke to diſgrace and ſlander it: men would not be ſo ſoone wearie in hearing of it, nor thinke euerie houre tenne, while they be at it. Finally men, vnleſſe they were mad men, would not as they do now almoſt euerie where, thinke themſelues beſt at eaſe when it is furtheſt from them: for who would willinglie throwe himſelfe headlong to deſtruction? who would ſo play the mad beaſtes, as to thruſt God from them, and refuſe to bee made partakers of his heauenlie nature? which all they doe, that hauehave as yet felt no ſweetneſſe in the Goſpell, or at leaſt hauehave ſo little taſted that it can ſcarſe obtaine colde louelove at their hands. But there needeth ſomewhat to bee ſaid vponupon the phraſe of ſpeech which Saint Peter vſeth, for it is ſomewhat harde to ſome, and as it was in olde time foully abuſed by Heretikes, ſo is it wickedly at this day peruerted by the louelie Familie, which holding this doctrine that men are deified, and God is hominified, as their language is, meaning that the verie eſſence and ſubſtance of God is transfuſed into men, and his ſubſtance and theirs mingled togither, take great holde of this, that the Apoſtle ſaith, We are made partakers of the diuine nature. But you ſhal ſee that eueryevery ſimple man may caſilie confute them: if we aske what the nature of an horſe is, will a man anſwer that he is made of the earth: then a horſe and a man are both of one nature, forman is alſo made of the earth: It is p. 125manifeſt then that none is ſo fooliſh but hee will confeſſe, that when we ſpeake of the nature of any thing, we meane not the ſubſtance, but the qualities and properties: euen ſo in this place we muſt needs graunt, that by the diuine nature in this place is nothing els meant, but that there ſhuld be ſuch a nature and ſuch qualities in men, as may carie a reſemblance of the diuine nature: as for example, God is holie, we muſt bee holie, he is pure, good, iuſt, gracious, bountifull, louing and mercifull, all theſe and ſuch like muſt be alſo in vsus: wee ſhall alſo come to bee partakers of life, of glorie, of ioy, of happineſſe, and eternitie, and ſo in a neerer ſort to bee partakers of the diuine nature: What are all thoſe now the better, which hauehave ſo receiued the precious promiſes, that their qualities are euen as agreeable to the nature of God, as light is with darkneſſe, or Heauen with Hell, or Chriſt with Beliall? Sith ſo manie ſhamefull and beaſtlie ſinnes, flow & raigne in them, which are ſo manie partakinges of the Diueliſh nature, let them for ſhame denie that they hauehave ought wherin they communicate with God, in anie thing ſauing a bare profeſſion. Then what is it which maketh a good man? The promiſes of the Goſpell. What is it which bringeth life and ſaluation? The Goſpell. Who are they which hauehave imbraced the promiſes, & hauehave the true and liuely faith? The holy. Who are they whom God hath called to life eternall, to bee thoſe whome he loueth as children, bearing his p. 126Image? The pure and vndefiled. In the laſt clauſe of this verſe he ſheweth his meaning very plainlie, In that, ſaith hee, yee flee the corruptions which are in the world through luſt. This is the way to bee made partakers of the diuine nature, for as corruptions and filthie defilinges the more they cleaue vntounto vsus, the more they ſeparate vsus from the Lord: ſo contrariwiſe, the more a man doth flie and eſchewe them, ſo much the neerer hee doth approch vntounto God, who is the fountaine of all puritie. VVee are heere to note that Saint Peter maketh all corruption and naughtineſſe in the worlde to ſpring out of concupiſcence: or as it is vſuallie tranſlated, Luſt: where wee muſt learne firſt, what this concupiſcence or luſt is, which is heere ſayd to bee as it were the ſeate of ſinne, and indeede it is the roote and fountaine out of which groweth and floweth all euill that is committed in the worlde, either in thought, word, or deed: to bee ſhort, this is that which is forbidden in the tenth commandement, when he ſaith, Thou ſhalt not couet: at leaſt ſo much of it is forbidden there, as pertaineth to the ſecond Table, that is the roote and fountaine of all euill againſt men, for there is nothing recited in the ſame laſt commaundement, but towarde men: and when our Sauiour Chriſt ſetteth foorth the ſumme of the firſt Table, he ſaith it is to louelove the Lord with all the heart, withall the ſoule, &c. Now where the whole heart is required, there concupiſcence muſt needes be forbidden: p. 127but yee will ſay, what is it? wherein doth it conſiſt? It is not in deeds, wordes, nor thoughts, but a more cloſe and inwarde ſickneſſe, bred as they ſay in the bones, the naturall blot and ſpot of originall ſinne, which we hauehave by inheritance from our firſt parentes, and bring with vsus out of our mothers womb, out of which al euil thoughts and deſires doe ariſe in vsus. Saint Iames in the firſt chapter of his epiſtle maketh it the wombe and mother which conceiueth and bringeth forth ſin, Let no man (ſaith hee) when hee is tempted, ſay, I am tempted of God, for God cannot be tempted with euill, neither tempteth hee any man, but euerie one is tempted when hee is drawne away by his own concupiſcence, and is entiſed: then luſt when it hath conceiued, bringeth forth ſinne, and ſinne when it is finiſhed bringeth foorth death. The firſt thing we hauehave heere to note in this doctrine is this: that all corruption is of our ſelues, not comming from any outward cauſe: It is true that Satan is an inſtrument, and as it were the bellowes to ſtirre and kindle in vsus the luſtes of ſinne, and beareth a verie great ſtroke in the matter, but if it were not for this concupiſcence that is in vsus, hee could not bring his matters to paſſe, the prouocations and allurementes of wicked men, are ſo manie meanes to driue vsus and drawe vsus into ſinne, but yet the cauſe is in our ſelues. A chiefe point to bee obſerued that we may lerne to condemne our ſelues when wee hauehave done amiſſe, and not after the maner of men, which p. 128looke when they hauehave faulted howe they may disburthen themſelues, and bee diſcharged of the blame, and therefore they will either crie out of the diuel, as though he, as they ſay, ought them a ſhame, or els they will ſay, woe woorth ſuch or ſuch that euer I knew them, if it had not been for them, I ſhould not hauehave done thus. The Prophet Dauid when he had committed murther and adulterie, being reprooued by Nathan, although he knewe right well that the Diuell was a greate furtherer, in the matter: likewiſe he might hauehave thought vponupon the fonde dealing of the woman, which ſo vndiſcreetlie waſhed her ſelfe in ſuch a place as others might ſee her: yet he letteth theſe go, and to the end he may wholy and fullie condemne himſelfe, hee looketh home to the welſpring of all this foule and beaſtlie ſinne, & ſaith, Behold I was borne in wickednes, and in ſinne hath my mother conceiued mee: as if he ſhould ſay: O Lord, I cannot ſeeke any way to be excuſed, for all this rebellion againſt thee, is conceiued and bred in mine owne corrupt breaſt, I brought the roote of it from my mothers wombe. This is a good leſſon for vsus to learne: for ſo long as we do not know it, but like partiall and corrupt iudges go about to excuſe our ſelues, & to rid our hands of that we hauehave committed, we ſhall neuer come to any ſincere repentance. Further, wee are heere to obſerue in this place, that all corruption comming from this luſt, if we will repent indeed, wee muſt begin heere. For if they be changed only in p. 129their outwarde deedes and wordes, and this inward ſickenes not healed, they hauehave gained nothing, no more then a man which would deſtroy a tree, and doth no more then lop and ſhred off certain boughes and twigs, leauing the ſtumpe and roote behinde: for ſo long as this doeth liue in them, they may well ſeeme in the eies of men, to be very great conuertes, if they of ignorant idiotes, are become ſuch as hauehave gotten ſome skill and knowledge: from drunkards, ruffians, adulterers, and ſuch like, they become ſober, modeſt, and of good behauiour; as this may be done before men, and yet the heart nothing altered before God: for there be many cauſes which may mooue men to ſeeme outwardly to bee godlie, when the heart within is fraught with lothſome luſtes, and ful of rotten corruptions, which make men ſtill altogether abominable before God. To bee ſhort therefore, a man ſhall neuer rightly iudge of himſelfe whether hee hauehave repented, vnleſſe hee looke to the bottome of this ſore, that it may bee healed. The greateſt multitude of men, being as blind as Beetles in this point, imagine that repentance, is a verie light and eaſie thing, which they can hauehave when they liſt: when a man of wiſedome ſaith this, that here lieth ſo deepe a matter, that heere bee rootes which are hard to bee pulled vp, hee is mooued to bee the more carefull, leaſt hee deceiue himſelfe. Looke therefore eueryevery man to his thoughts, for by them is the triall made: if the thoughtes bee chaunged, p. 130and the inward deſires altered, ſo that of prophane and worldlie, they are become holie and heauenly: then hee may boldlie ſay, I hauehave a newe heart, and there is a right ſpirit renued in me, I hauehave repented, I hauehave not playd the hypocrite, I feele an vpright heart toward God, I feele the corrupt fountaine ſtopped, ſo that the filthy matter, and ſtincking mudde doeth not boile foorth as it did. It may alſo bee demaunded heere, whether this luſt be not a ſinne or a corruption of it ſelfe, becauſe Saint Peter ſaith, that corruption reſteth in it. The place which I alleadged out of the 51. Pſalme, doth prooue it to be a ſinne: alſo it may bee prooued out of the fift to the Romans, where Saint Paule prooueth that infantes hauehave ſinne, becauſe they are ſubiect to death, which is the rewarde of ſinne, although, as hee ſaith, they ſinne not after the ſimilitude of the tranſgreſſion of Adam. Therefore if wee had none other but this, it were enough to condemne vsus, and vtterly to caſt vsus away. Let vsus neuer ceaſe therefore, vntill we feele a chāge in our ſelues, euen in this ſecret infection, for otherwiſe wee ſhall neuer be able to flie the corruptions which are in the world, or as Saint Iames ſpeaketh in the firſt chapter of his Epiſtle, to keepe our ſelues vnſpotted of the worlde, ſo long as we carie the corrupt world in our breaſt: neither ſhall our religion bee pure, for thus it is faide, If any man among you ſeemeth religious, and refraineth not his tongue, but deceiueth his p. 131owne heart, this mans religion is vaine. Pure religion and vndefiled before God, euen the father is this, to viſit the fatherleſſe and widowes in their diſtreſſe, and to keepe himſelfe vnſpotted of the world.

The ſecond Sermon vponupon the 5.6. and 7. verſes.

5 Therefore giuegive euen all diligence thereunto, ioine moreouer vertue with your faith: and with vertue knowledge.

6 And with knowledge, temperance: and with temperance, patience: and with patience, godlineſſe.

7 And with godlineſſe, brotherlie kindneſſe: and with brotherlie kindneſſe, louelove.

ANd hereunto giuegive all diligence, &c. He hath declared in the former verſes, among other chiefe matters, this one eſpeciallie, to how great holineſſe and pureneſſe through ſanctification, we be called: which was chieflie expreſſed in theſe wordes, that by them yee may bee made partakers of the diuine nature, in that yee flie the corruption which is in the worlde through luſt: vntounto this now he ioyneth an exhortation, requiring at their handes not onlie to put to their diligence, but alſo, as he ſaith, euen all diligence. p. 132For as it is the greateſt and chiefeſt thing which we are to looke after, ſo there is required at our handes, to giuegive our principall care and ſtudie thereunto: this equitie muſt eaſilie be graunted, that if we cannot obtaine or get the thinges of this life, which are ſmall in compariſon, vnleſſe wee put to our diligence, for God will hauehave it to be ſo, that then of good right, looke how much heauenly things exceed in dignitie the earthie, ſo much muſt the care & diligence beſtowed vponupon them exceed. How farre almoſt are all men from this doctrine both in practiſe and iudgement: firſt when we ſee the exceeding trauel and paines which they ſtick not willingly to beſtow, in getting the beggerlie traſh of this worlde, either riches or honours: they will ride and run, early and late, by night and by day, by ſea and by land, winter and ſommer, wearing out their bodies, almoſt pine and ſtarue themſelues with hunger and beating their braines with as great diligence as can be poſſible: but when it commeth to theſe thinges which Saint Peter ſpeaketh, as thinges of no price, they paſſe by them, in ſuch wiſe, that they are heere euen as ſlouthfull and careleſſe, as they are diligent in the other. For iudgement in this behalfe, if a man talke with theſe worldlie men, they will ſhewe their minde and opinion, aske them why they be ſo careful for theſe worldlie things, their anſwere is readie, we ſhall otherwiſe come ſhort of them, and go without them: and whie doe yee not ſeeke as faſt for heauenlie p. 133things, they be the greateſt? they bee indeede the greateſt: but wee commit that to God, we will not meddle with that. Thus they ſhift off the care of godlineſſe, as though God did not require it at their hands: neuer hearing of this which Saint Peter requireth: wee muſt take heede of this, giuing eare to God, who teacheth vsus this leſſon by the holy Apoſtle: for if we let this paſſe, we are moſt miſerable. Heer alſo when we are warned to giuegive all diligence, appeareth plainlie how hard a thing it is to flie from corrupt luſtes: for if it were an eaſie thing to be done, leſſe diligence might ſerue: but ſinne cleaueth neere and ſticketh faſt in vsus, and is not eaſilie ſhaken off: it is deeplie rooted, ſo that vnleſſe we digge verie deepe, wee are ſure to leaue the roots ſtil behind, which will growe and ſpring againe as faſt as before, yea oftentimes ſeeming to bee dead, they ſuddainlie reuiue: ſo that wee are ſet a worke while we liue heere without anie intermiſſion, to bee ſtill toiling to pull vp theſe weedes, the ground is ſo ranke, that in a verie ſhort time it will bee whollie ouergrowne. Therefore ſuch as deſpiſe the meanes which God hath appointed, or vſe them ouer negligentlie, muſt needes hauehave their heart ouergrown with theſe ſtinking weeds of luſt and concupiſcence: and ſo if euer there be any good ſeed in them, as good motions or inclinations to feare God, they are by and by choked, ſo that they can bring foorth no fruite, or at leaſt no ripe and timelie fruit.

p. 134But heere may bee obiected, that this agreeth not with the former ſaying, that the diuine power hath giuen vsus all thinges which pertaine to life and godlineſſe, there hee aſcribeth all to God, and taketh all from vsus; heere he ſeemeth to giuegive ſomewhat vntounto our diligence, and ſo to eſtabliſh free-will in vsus. We muſt anſwer heere, that God worketh all in all, and alone ſtriketh the ſtroke, yet hee doth not worke in vsus, as the Carpenter or Maſon worketh vponupon the log and the ſtone, which hauehave no feeling of that which is done vponupon them, and therefore nothing of them is required: but wee hauehave a will in vsus and reaſon, which of themſelues being corrupt, do nothing but hinder this worke, vntill ſuch time as God hath faſhioned them a new: wee hauehave appetites and affections in vsus, but of themſelues mere rebels, theſe hee tameth and ſubdueth. So that this worke of God in vsus, is not without a feeling of it, for hee moueth vsus to will, to deſire, to ſorrow, to reioyce, and ſuch like, ſo that our diligence is required, becauſe he worketh in none but hee doth make them diligent, heere is ſtill then that which God doth beſtowe vponupon vsus, and not that which we hauehave of our ſelues. By this place all thoſe are anſwered, which cloake and defende themſelues in their naughtineſſe and ſloth in the ſeruice of God, after this maner: Wee hauehave that which God hath giuen vsus, all men are not alike godlie, eueryevery man cannot do as you doe: when their owne heart and conſcience doth tell euerie p. 135of them the contrarie, ſaying, thou art careleſſe and negligent, thou haſt as much as thou deſireſt; for God doth increaſe all giftes and graces in thoſe which vſe all diligence in ſeeking after him. Let vsus learne therefore, brethren, to put in practiſe all thoſe thinges which are heere taught, to giuegive greater diligence, and ſo beate our braine more earneſtlie about heauenlie thinges, then about theſe earthlie, to labour and trauel more for godlineſſe, then for treaſures and riches. Which if we doe, we ſhall feele increaſe of ſtrength to caſt out corrupt luſtes, although not ſo much as faine we would, yet God being true, wee ſhall hauehave ſo much that wee cannot faile or miſſe of our deſire. It followeth, Ioine moreouer vertue with your faith, &c. Saint Peter knoweth what babes we bee, how vnable to guide our ſteppes in the pathes of godlineſſe, and that maketh him not only to mooue and perſwade to godlineſſe, but euen as it were, taking vsus by the hand, and teaching vsus how to tread eueryevery ſtep, he rehearſeth particularlie the things wherein we are to trauell when hee ſaith, Ioyne moreour with your faith, vertue: with vertue, knowledge: with knowledge, temperance: with temperance, patience: with patience, godlineſſe: and with godlines, brotherlie kindnes: and with brotherlie kindnes, louelove.

Faith heere is ſet in the firſt place, vntounto which all the other muſt bee ioyned, becauſe without it we cannot by any meanes pleaſe God, it doth iuſtifie vsus before God alone, but yet it doth not

p. 138Now if we marke well, what maner of men they were to whom hee wrote, namely no babes nor yoonglinges in the Goſpell, for he ſaid they had obtained like precious faith with him, and afterwarde in this chapter hee ſaith, they did knowe and were ſtabliſhed in the preſent truth: wee ſhall eaſilie perceiue how this may ſtop the mouthes of manie, which holde blind errours. Firſt of all of thoſe, which affirme that ignorance is the mother of deuotion, if Godlineſſe and vertue bee the true deuotion, then it muſt needes followe, that their doctrine is falſe and diueliſh, ſeeing we are charged to ioyne vntounto our vertue knowledge: it is true if they meane Popiſh deuotion, for they coulde neuer hauehave kept men in awe, to bee zealous of their religion, and to ſeeke for that at the handes of men, which God alone doeth giuegive, vnleſſe they had kept them in blindneſſe and ignoraunce: and therefore they tooke a wiſe way, to keepe the people from knowing the word, which ſo ſoone as it brake foorth againe, diſcloſed all their falſhood and trecherie, in ſo much that neither good nor bad almoſt, hauehave anie deuotion vntounto them. Secondly, of thoſe, which although they bee not ranke Papiſtes, yet hauehave in them ſtill, a ſmacke and ſauour of popiſh principles: and therefore like fooles, are alſo enimies vntounto 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 p. 139enough, what ſhould laie men bee troubled to learne, or to ſeeke for the knowledge of the Scriptures, let them tend their worke, and look to their occupations, and learne to be quiet, and to deale honeſtlie: Againſt theſe poore blinde beaſtes, (for I may vſe no gentle ſpeech) we are to reaſon out of this place: firſt, that all men, know they neuer ſo much, are heere commaunded to increaſe in knowledge, to the ende they may increaſe in faith and godlineſſe. Secondlie, let them conſider to what manner of men Saint Peter wrote, namely, to poore and rich men, women and children, to all ſortes, and to be ſhort, to as manie as woulde hauehave faith and vertue, and ſo come to life and glorie, and therefore as well the poore ploughman, as the great Clearke is commaunded to increaſe his knowledge out of Gods booke. Thirdlie, they much ouerſhoote themſelues, when they would beare them in hand, that knowledge, which is the guider of vertue, ſhould be the cauſe of vice. Nay, if we wipe our eies, and looke better to the matter, we ſhall ſee, that there is a flood of ignorance, which hath almoſt ouerwhelmed all, and in manie which ſeeme to know very much, if they were ſounded to the bottom, there ſhould be found in them groſſe ignorance, and palpable darkeneſſe: and ſo indeede the true cauſe of all foule ſinnes, which abound at this day among vsus, and flowe euen as a ſwelling ſea, is the want of true knowledge. This ignorance hath taken p. 140ſuchroote, that all they which hauehave made proof, will confeſſe with mee, that our time is like the time of the prophet Eſay, chap. 28. who hauing laboured himſelfe as it were out of breath and teaching, and ſeeing ſo ſmall profiting, being commaunded of the Lord ſtill to goe to his buſineſſe, burſteth foorth in theſe ſpeeches: Whom ſhall I teach knowledge? whom ſhall I make for to vnderſtand? them that are wained from the milke, and drawne from the breaſtes? for precept muſt bee vponupon precept, precept vponupon precept, line vntounto line, line vntounto line, a little heere, and a little there. And in another place hee ſaith, The word of the Lord was like a ſealed booke, if hee come to one, ſaying, Reade this I pray you, he maketh anſwer, I cannot read; to another that can reade, he anſwereth, I cannot, for it is ſealed.

Furthermore, let thoſe ſillie creatures learne of this place to be aſhamed of that, wherein they ſeeme after a ſorte to glorie, when they vſe to ſay as they thinke in defence of themſelues, wee bee without skill, wee hauehave no knowledge, wee bee poore honeſt men, wee hauehave no learning: it is as much as to ſaye, wee hauehave no faith, wee hauehave no vertue, wee hauehave no godlineſſe: for wee bee plainely taught here that faith, vertue, and knowledge, muſt increaſe and growe vp together. Let vsus all print this leſſon deepely in our mindes, that it may driue vsus to make haſte to come out of our ignorance, and to ſeeke apace p. 141after knowledge. Let vsus take heede of flattering our ſelues as ſome other doe, which hauing gotten ſome skill, or at leaſt thinke that they hauehave ſet very light by the publike teaching of the word, they doe excuſe themſelues after this ſorte, I thanke God, I am not of the ignorant ſort, nor of the meaneſt iudgement, I knowe ſomewhat, let them hunt after preaching that neede, it is very good for them, as for mee, I am ſufficiently acquainted with the matter already: 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 little taſted of true knowledge, of the ſweeteneſſe and power thereof, they would neuer hauehave enough of the firſt ſponefull, if they had an healthfull ſtomacke, they could neuer bee brought ſo ſoone to loath, and as it were to vomit vp againe, ſo wholeſome ſuſtenance. But let vsus learne here, that when our knowledge is growne to bee neuer ſo great, becauſe we know but in part, and we know nothing as we ought to know, as Saint Paule ſaieth, euen then we are to giuegive all diligence, to ioyne to our vertue, knowledge, vnleſſe when we hauehave begun and proceeded ſo farre, we minde to fall backe againe. This place doeth plainely ſet forth the wofull and miſerable ſtate of thoſe which be without teaching, or hauehave it in ſo ſcanty a meaſure, that they come almoſt to no vnderſtanding: they are merie and thinke all is well, and thinke themſelues beſt, when they are leaſt dealt withall, but p. 142iudge righteous iudgement, which the Lord by his Apoſtle teacheth vsus to iudge, and we ſhal ſee that their mirth is nothing els, but a mad laughter, euen in the middeſt of fearefull and horrible deſtruction. VntoUnto knowledge ioyne temperance, &c. Or continence, for ſo the word which Saint Peter vſeth may be tranſlated. But what doth he meane, hauing bidden vsus to ioyne vertue to faith? Againe as though he had forgotten himſelfe, to expreſſe certaine ſeuerall kinds of vertues, which hee will hauehave vsus to ioyne to the former, when as indeede, the worde Vertue containeth them all. Wee may not thinke but that hee is verie wel aduiſed, and that he knoweth with whome he hath to doe, what babes and Children we are, which muſt not hauehave meate ſet before vsus, in groſſe to be our owne caruers, but it muſt bee minced to our handes, we muſt alſo be fedde as it were by ſpoonfuls. For this cauſe he did not contenthimſelfe to exhort in generall vntounto vertue, but alſo to name and point vsus out certaine chiefe branches, which we muſt eſpeciallie labour about, for vnleſſe God ſhould deale with vsus in this wiſe, ſo vaine are we, that wee ſhould wander and roue as it were in a wide field, and neuer come nigh the marke, or at leaſt, in looking after ſome one vertue or other, forget and let goe the chiefe and principall. 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 would perſwade men, that their garden did p. 143growe full of ſuch hearbes, but when wee come to this particular examination, to looke for this vertue and that, in ſteede of theſe ſweet hearbes, we ſhall find nothing but ſtincking weeds. Here is a great parte of our diligence and wiſdome, therefore, that when wee ſtudie forvertue and godlineſſe, and when we call vponupon the Lord for giftes, we ſearch out eueryevery part, and branch, leaſt we be ouerſeene in ſome ſpeciall point, and leaſt while wee ſeeke to increaſe one vertue, another decay in vsus, for that ſhall come to paſſe, if we caſt not our eies diligently on euerie ſide, and ſo often times we rather looſe then gaine, rather go backward than forward. Out of the negligence in this point of doctrine, or for want of knowledge in it, men growe into ſecuritie, and a verie little contenteth them, yea though it be but euen ſome ſhew of vertue, and ſlouthfullie they ſhuffle off the matter: a thing greatlie to be taken heed vntounto. Becauſe, out of all queſtion it is, that which hath cauſed diuers forward men, in continuance of time as it were gathering ruſt to become ſlack: if wee hauehave deſire therefore to continue, let vsus learne to put this leſſon in practiſe. But why doth hee will vsus to ioyne temperance or continence with knowledge, it ſhould ſeeme he had no regard of any affinitie in matching theſe things togither, for temperance is conuerſant about pleaſures and delightes: Yes verilie, we ſhall plainly ſee, that there is great cauſe for which he ioyneth euerie one of theſe vertues togither. And firſt, p. 144to begin with this, yee are to note that continence is not conuerſant alone, about the delightes of the body, but alſo of the minde: ſo that in ſeeking knowledge, which wee muſt doe very eagerly, wee are to take heed of theſe extreames which are contrary to a continent minde, either to bee ſo wauering, that eueryevery puffe doe driue vsus from the manifeſt truth, or elſe on the other ſide to bee ſo ſtiffe, and ſo wilfully wedded to our owne iudgement, that wee will ſtand in defence of that which we hauehave once liked, and not admit any reaſon to the contrary: both theſe are contrary to a continent minde: and both of them enemies to true knowledge. Therefore wee are warned here in our diligent ſearch for knowledge, to take heed that when wee hauehave learned the truth, wee continue ſtedfaſt and vnmoueable in it, not to be toſſed to and fro, as ſome vnſtable minds are, who when they hauehave been taught the truth, the leaſt doubt that is rayſed againſt it, cauſeth them by and by to ſhake, and to feare whether they be in the right way or no, alſo wee muſt take heede of that ſtiffeneſſe, which cauſeth ſome to ſpeake when it were better for them to heare, and to bee heard aloft, when a lower voyce might ſerue them better: farre from the counſell of Saint Iames, who willeth vsus to bee ſwift to heare, and ſlow to ſpeake. Let vsus bee ſure our knowledge bee well grounded, before wee ſettle our ſelues to continew in it: leaſt in ſteede of heaping vp golde, wee fill our cheſtes with nothing p. 145but droſſe. Alſo we muſt beware, that we bend our ſtudie for the knowledge of theſe points which ſerue to increaſe godlineſſe, and to true edifying. For many ſeek for knowledge, but their vaine braine doth carie them to ſeeke after curious queſtions, and to let paſſe thoſe things which ſhould do them moſt good: and this is a ſore and grieuous ſickneſſe in men, as the queſtions they commonlie mooue, doe ſhew. Hee addeth, To temperance ioyne patience. This alſo may ſeem to bee ſomewhat ſtrange; but if we looke well vntounto it, wee then ſhall perceiue the meaning more plainlie: patience is not onelyonly requiſite in thoſe which hauehave receiued the profeſſion of the Goſpel, to beare and indure all perſecutions and afflictions, which oftentimes are ſo raging, that (except wee hauehave our heartes well ſtayed, and ſeaſoned with patience) wee ſhall bee driuen to forſake and to forſwear our knowledge: but alſo it is very requiſite to be wel armed & fenced with it, when wee ſhall hauehave to doe with thoſe which are abſurd and groſſe, and therefore it is as a dagger to a mans heart, to heare all their blockiſh reaſons againſt the word, to ſee how ſenceleſſe they are, when the plaine trueth is laid before them: Likewiſe their ſpiteful railings & fleeting mocks which they will vſe: their bold abuſing of Gods word, their arrogant preſumption, which cauſeth them to prattle very faſt, euen they knowe not what: or els wee ſhall be huried hither and p. 146thither vponupon rockes, and make ſhipwrack of our mildneſſe, and ſo marre and diſgrace the good cauſe which we hauehave in hande. For wicked men will iudge all to proceede of rancour and anger, and aſcribe all to choler, and ſo by this meanes there is procured ſome diſhonour to God, who ſhould greatlie be honoured if we could meekely (as his Apoſtle willeth) inſtruct thoſe which are contrarie minded, proouing if God at anie time wil giuegive them repentance, to come out of the ſnare of the diuell of whom they bee holden captiue, to doe his will, and ſo to ſtop their mouthes, that they cannot bee able to anſwere. The want of this vertue oftentimes bringeth great inconuenience to the conference of brethren, which ſhould bring togither (as it were into one heap) whatſoeuer eueryevery one hath gleaned by himſelfe, that ſo the one might ſupply y^e want of the other; but the impatience of ſome is ſuch, that great inconuenience doth growe thereby. To conclude this matter, ſeeing troubles are allotted vntounto vsus, and ſuffrings for the truth, and that wee are ſubiect to ſo many reproches, railinges, tauntes, and mockes at the handes of abſurd and euill men: whoſoeuer looketh to walk in the way of knowledge, hee muſt ſeeke to poſſeſſe his ſoule in patience. It followeth, With pattence, godlines, &c. A man may demaund what manner of order is heere vſed, in willing vsus to ioyne godlineſſe to patience, and then to godlines, brotherlie kindnes: p. 147is not godlines the whole or the general, and theſe branches are members of it? True it is that this word is often vſed generallie, to comprehend all goodnes, but in this place, it comprehendeth but the firſt Table of the law, wherein we are willed to be deuout or zealous: a very neceſſary caueat to beware that we doe not become ſo patient, that wee forget to bee zealous in the Lords quarrell: it is as if Saint Peter ſhould hauehave ſaide: I would not hauehave you ſo meeke, as to beare and put vp al, I would hauehave you withall to be hotte in Gods quarrell, forget not that. For many vnderunder a colour of a meeke patience, doe couer the want of religion, for if God bee diſhonoted, his truth defaced, his ſeruants ſlaundered, they can heare and ſee, and yet bee as meeke as a Lambe: but if themſelues bee touched yee ſhall ſee them playe the Lions, and of luke warme to become fire hot: this therefore is no patience which wanteth godlines. We muſt learne then, both with patience, & meeknes, to deale in the Lords matters, and alſo with feruent zeale: leaſt in ſteed of this excellent vertue of patience, which was commended vntounto vsus, there be nothing but a prophane vngodlineſſe and an irreligious mildnes, in which at this day moe doe offend, then through impatience: for theſe Atheiſts hauehave this as an excuſe very readilie. Are we not commaunded to be gentle and ſoft? Is it not our dutie to maintaine louelove, and charitie with our neighbours? Indeede they bee great ſwearers, and ſometime they vſe to p. 148ſpeake againſt Gods worde, if they bee awry, I thinke they ſhall anſwere for themſelues, if wee ſhould gainſay, or ſeeme to reprooue them, they would not take it well, therefore I thinke good not to diſquiet them. Heere is now woonderfull patience, theſe are verie godly and charitable perſons, yea euen a treacherie towards God and men. For is there anie of them, which being ſlandered with ſome foule crime, wherby they ſhuld receiue great iniurie, or be ſpitefully rayled vponupon, if ſome of their neere friendes ſit by and hold their tougues, when they know they be iniuried, that cannot by and by feele & ſay, this was colde friendſhip, that they could not hauehave dealt ſo vnlouinglie towardes their friendes, by whomſoeeuer they ſhould hauehave heard them ſo abuſed, they could not hauehave helde their tonges? Then belike God nor his truth are none of their deare friends that they can put vp ſuch iniurie done towardes him. There is plentie of this patience in all places, but godlineſſe cannot be ſuffered to come neere, for hee is a breake peace and a verie vnpleaſant fellowe, hee is ouer rough and preciſe, and ouer captious, there was good neighbourhood and friendſhip before he came, they could bee merie together, and bee in vnitie, without any iarre: had it not beene better to vſe gentleneſſe and patience, then to hauehave this broyle? for there is nothing better then louelove, & where that is not, there is nothing good. O miſerable dayes, this is the good louelove now among men, that they cannot p. 149louelove one another, but they muſt hate God, to hauehave peace and concord with men to be at oddes with God for mens ſake, to put vp the diſhonoring of his name, not to continue in patience, vnles godlines be wanting. The vngodlie world and leud nature that is in men, taketh occaſion to accuſe godlie zeale, vnderunder this pretence: and to finde fault with the preaching of the word, becauſe, ſay they, it ſetteth men at ſtrife. But wee muſt learne in this place to ioyne godlines with our patience, for otherwiſe we ſhall bee found to bee nothing els but irreligious and prophane dogs: although we pretend louelove neuer ſo much. The time will not ſuffer to handle the reſt, which remaineth in this Text. Let vsus rememeber that which hath beene ſaid, and giuegive all diligence to purſue theſe excellent vertues, that ſo wee may approoue our ſelues to be right Chriſtians, and look for the bleſſed hope promiſed in Ieſu Chriſt.

p. 150THE THIRD SERMON.

7 And with godlineſſe, brotherlie kindneſſe: and with brotherlie kindneſſe, louelove.

8 For if theſe things be with you and abound, they will make you that ye ſhall not bee idle, nor vnfruitfull, in the knowledge of our Lord Ieſus Chriſt.

9 For he that hath not theſe things is blind, and ſeeth not a farre off, and hath forgotten that he was purged from his old ſinnes.

ANd with godlineſſe brotherlie kindneſſe, &c. We hauehave heard alreadie, that with our faith muſt be ioyned vertue or godly deedes, which it cannot bee without, if it bee a true faith: with vertue wee are commaunded to ioyne knowledge, which may bee a guide thereunto, our knowledge muſt goe with temperance, with this muſt come patience, and thereunto muſt be ioyned godlineſſe. There remaine yet two branches of theſe ſpeciall vertues, about which wee are to trauell: the firſt of theſe is brotherlie louelove or kindneſſe, which muſt be yoked with godlineſſe: as I ſaid, that this godlineſſe hee ſpeaketh of, is referred to the firſt Table of the Lawe, reſpecting God and his religion, that we be ſound and zealous in the ſame, and not as thoſe which are for all all times, and all religions, and therefore care not p. 151what bee ſaid againſt religion, being very bellie-gods and Atheiſtes: ſo this is referred to the ſecond table, ſhewing what we owe vntounto men. This is verie fitlie and neceſſarily added, for as there bee manie, which regarding men onelyonly, how to pleaſe, and not to grieue or offend them, altogether forgetting their dutie towardes the Lord God, and wholie ſhutting him out, as though their chiefe care ſhould be of men, let paſſe godlineſſe: ſo there bee ſome that offende on the other ſide, which looking alwaies ſo high, as to hauehave reſpect to the Lord and his trueth, to bee earneſt and fierie in that, ouerlooke men, forgetting the duties which they owe vntounto them: the holie Apoſtle meeteth with this miſchiefe, and telleth vsus that we muſt ſo louelove God, that we alſo louelove men: ioyne, ſaith he, to your godlines brotherly kindneſſe: For vnleſſe this bee ioyned, and goe with our zeale of Gods worde, it is no true godlines, although we bee neuer ſo ſound in iudgement, and ſeem to be as hot as Moſes or Elias, yea euen to bee ſwallowed vp with burning zeale: for it doth not proceed from Gods ſpirit, who doth alſo work the louelove towards men wherſoeuer he goeth: but it doeth proceed of ſome corrupt cauſe, as of vaine glorie, or ſelfe-louelove, and ſuch like, and deſerueth not indeed to bee called godlie deuotion, no more than the true faith can bee without vertue, or deſerueth to bee called ought, ſaue a ſhadowe or image of faith, if it bee without good workes: but it is a bitterneſſe, p. 152which reſembleth the true zeale, which doth euermore carrie with it, a louelove and care towards men. True it is that to be zealous in ſpirit, is a ſingular and ſpeciall gift of God, & they which be without it are but brutiſh, and ſenceleſſe creatures, not knowing God, nor how precious his glorie is: yet this muſt bee looked vntounto in euerie one of vsus whether we beare a louing affection toward our brethren or no: for if we louelove God, we muſt needs louelove men, which beare his image. If we delight in the word of God, this is one chief point of doctrin that is taught in it, that we be louing & kind vntounto men. Therfore as S. Paul 1. Cor. 13. ſheweth, that verie excellent gifts doe not profit without louelove, ſo likewiſe in this place we be taught, that if wee would ſeeme to bee godlie, and hauehave not louelove, it is nothing woorth. Let eueryevery man therefore lay this doctrine to his heart that he muſt be earneſt in the cauſes of the Lord, zealous in religion, preferring God and his truth, before all men, whoſoeuer, and whatſoeuer they be: but yet withall, that hee muſt look downe vntounto men, rendring vntounto them their due alſo, this doing hee may bee bolde he is in the right way. VntoUnto this brotherlie louelove we be charged to ioyne louelove. It may bee heere demaunded againe what maner of ſpeech this is, which the Apoſtle doth vſe, for is not brotherlie kindnes or brotherly louelove, as the word doth ſignifie, and louelove all one? Wee muſt bee farre from thinking Saint Peter to deale with ſo little heede, as to p. 153will vsus to ioine the very ſame thing to the ſame: we muſt therefore ſeeke a difference betweene theſe two. Wee may take this difference, either that the firſt of theſe doth expreſſe what we owe towardes the godly, who bee chieflie called the brethren, and the latter what wee owe vntounto all, both good and bad: or els the former doth ſignifie the inward affection of louelove, and the latter the outwarde practiſe of the ſame: for the doctrine in both theſe, is needfull to bee opened. If wee take then the former ſenſe, we bee willed to ioyne with our louelove towards the godlie and faithfull brethren (whom we ought chieflie, and more deerely to fauour) a louelove alſo which may reach euen ouer al, good and bad, friend and ſoe. This Saint Paule teacheth when hee willeth vsus to doe good to all men, but eſpeciallie to them which are of the houſhold of faith. So that wee muſt acknowledge our ſelues bound, in ſome ſort, euen to the wicked, according as our Sauiour doth teach, Matth. 5. Bleſſe them which curſe you, pray for them which hate & perſecute: and ſaint Paule ſaith, Rom. 12. If thine enemie hunger, feed him: if hee thirſt, giuegive him drinke. Well then, although this bee verie hard to mans nature, yet the Lord doth ſtraightly require it at our handes: and ſo that if this bee wanting, wee doe but deceiue our ſelues. If wee take it in the latter ſenſe, the firſt word to ſignifie the inward affection of louelove, the other, the outwarde practiſe: then we hauehave heere a notable point to be p. 154obſerued, not to ouerſhoote our ſelues in our louelove, in iudging it to be right, and ſincere, when it is halting and lame: for many when they heare that we are ſo ſtraightlie charged for to louelove our neighbours, and that without the ſame, there is nothing good in vsus, or which God accepteth; looke no further but thus, whether they beare any grudge or euill will in their mindes, and if they can ſay, I hurt no man, nor I mean no hurt to any, they perſwade thēſelues that this is an excellent louelove. And ſo a ſtone meaning no hurt may be ſayd to louelove: other ſomewhat wiſer, do not onelie looke to that one thing, whether they beare euill will, but alſo whether they hauehave any kind of affection in them, & heer they ſtay when they ſhuld go yet 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 forth but ſlender fruites, becauſe there is a great ſloth in nature, which hindreth men from putting their louelove in vre, for louelove is labourſome and painfull, as Saint Paule ſetteth it foorth 1. Theſſ. 1. when he ſaith, Your labouring louelove. If then we will louelove the brethren, heere is the touchſtone, by which we may prooue our louelove, that we ſpare not for any labour or coſt, nor yet waxe wearie, becauſe louelove is not like one that is laizie and luskiſh, loitering at home within a mans breaſt, but ſteppeth abroad, and is very diligent: neither doth it preferre euerie light commoditie and vaine pleaſure, before p. 155the benefite of the brethren. Then by this it is manifeſt, how that all thoſe which would ſeem to bee godlie, and yet hauehave caſt away the care ouer their brethren, at the leaſt thus farre, that they will neither trauell, nor bee at anie charge, for other mens ſake, whoſe wealth they ſhould procure, eſpeciallie of the ſoule, for therein lyeth the chiefe triall of louelove: becauſe it is a prepoſterous thing, to be very tender ouer the bodie, a rotten carcaſſe, and to pitie the miſerie thereof ſo much, and in the meane while, not to care for that, that is more precious, namely the ſoule, the releeuing and healing of which, ſhall be the happineſſe of the whole man for euer. This I ſpeake becauſe we ſee manie, that will beſtowe ſomewhat vponupon the releefe of the bodilie miſerie, which hauehave no pitie vponupon men, which wander in blindneſſe and ignorance, whoſe ſoules are famiſhed and pined, for want of food, full of deadly woundes and ſores, which are not ſalued, bound in the bandes and chaines of ſinne, holden vnderunder captiuitie by Satan, euen readie to bee ſwallowed vp of the bottomleſſe gulfe of hell: the cauſe indeede is, that they hauehave not yet learned to pitie their owne ſoules, and therfore cannot pitie the ſoules of their brethren: for for if they did knowe the ſpirituall miſerie, they would neither ſpare night nor day in trauelling to hauehave it eaſed: whereas now contrariwiſe they can pull back men from godlineſſe, and diſcourage them from ſeeking after ſaluation: they can p. 156laugh and ſport themſelues in their owne ſinnes, and in the ſinnes of their neighbours, as though there were no miſerie therein, finallie, being cruell murtherers of ſoules, woulde neuertheleſſe gladlie be deemed charitable. But their bountiful almes doth want ſeaſoning. Let vsus learne therefore to pitie, and ſhewe kindneſſe to the bodilie neceſſitie of men, and not to forget eſpeciallie and aboue all, to procure with all diligence, as much as lyeth in vsus, the ſaluation of their ſoules: otherwiſe we can neuer be ſaid to ioyne louelove, and godlineſſe togither.

In that which followeth in the foure next verſes, there is ſhewed partlie the great and ſingular commodities, which we ſhall reape, if we be garniſhed with theſe foreſaide vertues: and partlie the diſcommodities, which wee ſhall find, in the want of the ſame. And this Saint Peter ſetteth foorth, not ſtaying in the bare declaration of the vertues, which indeed of themſelues, being ſo precious and excellent, ſhoulde mooue vsus, but dealeth with vsus, as with thoſe which bee lumpiſh and dull, needing many ſpurres to be pricked forward withall, and all little enough: let vsus be carefull therefore to take heed to that hee ſaith, If theſe thinges bee with you, and abound, they will make, &c. In this eight verſe, hee beginneth to ſhew the commodities, which ſhall redound vntounto vsus, if we ſo giuegive our diligence, that wee may bee richlie decked with theſe graces: They will make you, ſaith the Apoſtle, p. 157that yee ſhall not bee idle nor vnfruitfull in the acknowledging of our Lord Ieſus Chriſt. It is a ſhamefull thing, when God hath ſhewed himſelfe vntounto vsus in his ſonne, hath called vsus into his ſeruice out of miſerable bondage, for vsus to bee idle and vnfruitfull: If the Lord hauehave planted vsus, if he hauehave dreſſed vsus, then, as it is alſo ſaid by our Sauiour Chriſt, Iohn. 15. Heerein is my Father glorified, that yee goe and bring foorth much fruit. Then it is by this place very apparant, that a man may draw out a ſure & infallible argument againſt all thoſe which are idle, and ſlouthfull in the profeſſion of religion, and, as they ſay, key cold, or ſlacke in the ſeruice of God, or vnfruitfull in good workes; namelie, that they are graceleſſe, voyd of faith and thoſe vertues which doe euer accompanie the ſame; for when Saint Peter ſaith, If theſe thinges be with you, they will make that yee ſhall not bee idle nor vnfruitfull, it followeth neceſſarilie, that ſuch as bee idle, which ariſeth for want of zeale, or be vnfruitful, continuing in their ſinnes, it is becauſe they did neuer yet come to the true knowledge of Chriſt; they may well boaſt themſelues of their ſtrong faith, make a braue ſhewe of their skill and fine wit, ſo that men might thinke there were ſome deepe thing in them, and that they ſhould be able euen to iudge, and giuegive a right verdict in all matters; but a man reading but euen this place, finding them idle and vnfruitful, (yea euen a ſimple man) ſhal eaſilie ſound them to the bottome, and ſay of p. 158them, that they hauehave not as yet knowne or learned Chriſt: becauſe they want thoſe former thinges. We muſt note this alſo, when hee ſaith, If theſe thinges abound in you: this is, that wee ſhould not content our ſelues with a ſcant and bare meaſure of faith, of vertue, of knowledge, and of the reſt, as hee ſetteth them downe: but we muſt labour to hauehave a daylie increaſe, for that muſt be gathered by this, that hee pricketh forward theſe ripe and grounded men. A doctrine moſt neceſſarie to be vrged, becauſe if men hauehave gone two or three ſteppes, or hauehave once a little begunne to labour about theſe thinges, ſo that they can looke backe, and ſee ſome come behind them, or can ſay, I thank God, I know ſomwhat; I hope that I am not without faith, ſomewhat there is which I hauehave done, that I would be loth to doe againe: they by and by perſwade themſelues, that they are ſufficientlie furniſhed: ſo that they will not ſtick to ſay. I truſt I hauehave that which ſhall ſerue the turne. Nay, the Apoſtle telleth vsus another thing heere from the Lord, and that is, that we muſt ouerflowe in theſe, and abound: and truth it is, that theſe men which thinke they be well fraught, and ſo ſeeke for no further encreaſe of ſtore, hauehave as yet nothing, for if they had once found the ſweet of theſe things, & ſeen withall that they are farre behinde, and in beggerlie need, they wold neuer content themſelues with ſo little: for who is hee, which feeleth encreaſe in worldlie treaſure, that will crie hoe, and p. 159ſay, I hauehave ynough? Is there leſſe in the heauenlie treaſures to drawe men to like them, than in the earthlie? Or is it becauſe men doe not know them? Wee muſt learne to take heede of ſuch therefore, as would beare men in hand that it is ſufficient, yea, that it is beſt of all, for men to content themſelues with ſome ciuill honeſtie, and not to ſeeke, and wearie their mindes to gain knowledge. But theſe were neuer as yet the men, which might be rightly called the ſchollers of Chriſt, much leſſe we are to deeme them worthie maſters or teachers of others, when they go flat contrarie to the holie Apoſtle of Chriſt, who willeth to ſeeke for ſo great aboundance: when as they would content themſelues, and perſwade others to bee contented, with ſcant a ſhadowe of theſe thinges, which ſhould bee ſo plentifullie founde in them: Notwithſtanding ſome are ſo blind, that hauing no ſhadowe or ſhewe at all of goodneſſe, yet thinke they bee gone farre ynough. In the next verſe where hee ſaith, Hee that hath not theſe thinges is blinde, and ſeeth not a farre off, and hath forgotten that he was purged from his old ſinnes: Hee ſetteth foorth the diſcommodities which followe the want of theſe vertues. And this hee doeth, becauſe ſome man will bee little mooued to heare that commoditie which hee ſpake of, and will ſay, what care I though I bee idle? What care I though I bee vnfrutfull? I will not goe about to be better then other men, p. 160what ſhould I labour to excell thoſe which are wiſer than I? If then they will not regarde this, that theſe vertues will make them excellent ſeruantes of God, yet let them conſider what the Apoſtle maketh them without the ſame, where he affirmeth them firſt to bee blind, (a verie miſerable thing in the bodlie ſight, much more in the ſpirituall, which he heere meaneth,) when God hath ſo clearelie reuealed himſelf in the face of his ſonne, in the knowledge which bringeth ſaluation, that the God of this worlde, as Saint Paule ſpeaketh, 2. Corinth. 4. ſhould ſo blinde their mindes, that the light of the glorious Goſpell of Chriſt which is the image of God, ſhuld not ſhine vntounto them. Secondlie, he ſaith, they cannot ſee a farre off, or that they be poreblinde, for ſuch as hauehave the beames of ſightſcattering, or ſpreading aſunder, ſo ſoone as they be out of the eie, can ſee well ynough iuſt by them, but not farre off, to theſe Saint Peter doth compare thoſe men. But it may be asked what he meaneth; firſt to ſay they be ſtarke blinde, and afterward to attribute ſome ſight vntounto them. It may ſeeme by this word, that he maketh their caſe not ſo euill, as before hee had ſaide it was; yes euen as euill, for hee ſaith as much in this word as hee did in the other; for when hee ſaith, They cannot ſee a farre off, hee taketh from them all ſight of heauenlie thinges, which are remooued from vsus, and ſeene onlie by faith; hee doeth not denie them the ſight of thoſe things which are at hand, p. 145becauſe they hauehave a good and a ſharpe ſight in the things of this world, for the moſt part, better then they which can ſee a farre off. But what are theſe quicke wits the better, when they are but for this world; and their condition no better then that of the poore beaſt, (yea much worſe) when we reſpect the miſerie in the world to come? Let not this therefore cauſe them to ſet vp their briſtles, that they can ſee ſo well and pearcinglie at hand, (that is, in earthly things) when as they are as blinde as beetles in things a farre off, that is to ſay, in heauenly things. Here wee muſt ſeeke to hauehave eyes giuen vsus of God, with which wee may be able to ſee beyond this world: for before ſuch time as the Lorde hath giuen vsus ſome glimmeting of heauenly things, wee ſhall neuer couet to obtaine them. And this is the cauſe that theſe poore blinde men neuer paſſe greatly to knowe the Goſpell of Chriſt. Thirdly he ſaith, they hauehave forgotten that they were purged from their olde ſinnes: as hee ſaid they were blinde, ſo now hee ſaith, they are forgetfull: and this forgetfulneſſe is ſo much the more ſhamefull, as it is in a chiefe and principall point of true religion. But where ſhall we finde the man, which if he be examined will confeſſe that hee hath forgotten this poynt? It ſeemeth none doe forget it, becauſe the verie wicked will ſeeme to ſet all vponupon this ſcore, that their ſinnes are purged, and that maketh them ſinne ſo frankly. But if wee vnderſtand the Apoſtle well, wee ſhall finde very many which hauehave p. 162forgotten this point. Now here wee muſt firſt note that our ſinnes are ſayd to be purged, when there is ſatisfaction made for them by redemption in the bloud of Chriſt.

Secondly, that they are ſayd to bee purged by grace of ſanctification, when by the power of Gods ſpirit, ſinne, or all ſinfull affections are ſuppreſſed and killed in vsus: ſo then there is a purging in redemption, and there is alſo a purging by ſanctification. Now if they hauehave not forgotten ſo much, but that they can prattle of the purging their ſinnes, by redemption; yet they hauehave forgotten this, that they were redeemed to the ende they ſhould no longer ſerue ſinne, but purge away the olde leauen: but being without thoſe former graces, hee ſayth they hauehave forgotten this, not meaning thereby that they had euer learned it, for if they had, yet at the leaſt they had not well learned it: wee may ſee by this how many there bee, which are ſtarke blind, and hauehave forgotten that Chriſtians are called to liue in righteouſneſſe and holineſſe of life. If we look vponupon the ſmall number of thoſe which hauehave a care to ſeeke after the Lord, and how ſmall a part of them doe come (I will not ſay to abound) but to hauehave a compotent meaſure of thoſe forenamed vertues: let vsus come alwaies to this true meaſure, & not be deceiued neither in our ſelues, nor in other. Let vsus be aſhamed if we be carnall, to take vponupon vsus the name of the true profeſſors: let vsus denie vntounto them the honourable name of p. 163Chriſtians, which are but filthie ſwine, and prophane dogges, as our Sauiour Chriſt calleth them: to conclude this matter, none are allowed to be true receiuers of the Goſpell, but ſuch as ioyne vertue with their faith, and with vertue knowledge, and ſo temperance, patience, godlines, brotherlie kindneſſe, and louelove, and ſuch as alſo doe ſeeke to abound in them: the reſt which care not for theſe, or content themſelues with the bare ſhewe of them, although they would ſeeme to bee worſhippers of GOD, and deuout perſons, yet they are by this doctrine of the Lord wholie ſhut foorth, vntill they hauehave learned a new leſſon. Remember that this is the doctrine of God, and not of man. Remember that wee muſt ſtand and dwell vponupon it, not for a day, or two, while wee hauehave heard it, but all our life long to bring it to the practiſe: it is plaine and cleere, none can bee excuſed if they knowe it not, and ſo through ſimplicitie ſtand vponupon the common faith, thinking to ſhroude themſelues well vnderunder the ſhadow of the multitude: but when GOD hath warned them, who will pitie them, when they will not be warned? if this were not tolde vsus, and that by God himſelfe, wee might thinke, as men doe commonly, that a very little doth content the Lord, that no great things are required at the hands of Chriſtians, and other ſuch fooliſh and vaine opinions, as to ſay, they muſt hope well whē God telleth them, there is no hope, vnleſſe they walke this way, alſo that p. 148it is not good to be ouer preciſe, whē as in goodnes a man cannot proceede too farre, nor offer too much obedience to the Lord. To make an end, let none of all theſe things blinde vsus, becauſe they blinde ſome, which ſtand in reputation of their owne wiſedome.

THE FOVRTH SERMON.

10 Wherefore brethren, giuegive rather diligence to make your calling and election ſure: for if ye doe theſe things ye ſhall neuer fall.

11 For by this meanes an entring ſhall be miniſtred vntounto you abundantly into the euerlaſting kingdome of our Lord and Sauiour Ieſus Chriſt.

IT hath been tolde vntounto you alreadie, vponupon the verſes which goe next before, how that Saint Peter regarding how dull wee are and backward in godlineſſe, contented not himſelfe with his exhortation which he maketh, but ſetteth downe what we ſhall gaine if wee follow his aduiſe, and alſo what hurt we ſhall ſuſtaine by the contrarie: and this hath partly been handled in the two other verſes, and partly in theſe two which wee hauehave now in hand: where indeede he doth propound ſo great a commoditie which wee ſhall gaine, if wee giuegive all diligence to purſue the former things, as is almoſt incomparable: euen this, p. 149that we ſhall come to the aſſurance, that wee are called and choſen of God: a thing ſo neceſſarie for vsus to knowe, that without it, there is no right faith, no franke and willing obedience, no ſound ioy. For although without this, men ſeeme to beleeue, yet it is but a wauering fantaſie, to doe many good things, yet they proceede but from a ſeruile minde, to laugh and reioyce, yet is it but in a deſperate madneſſe, which in very deede is greatly to be wondered at, how men ſhould bee able to ſport themſelues, and yet to ſpeake in their conſciences after this manner, there is Hell, and eternall flames of vengeance prepared for ſinners, and I am not ſure whether I ſhall eſcape or not: this deſperate and brutiſh ſecuritie ſhall be apparant to be the more mad, if wee compare it, & ſet it forth by an outward compariſon. Let it be thus, a man is taken in a robberie or murther, impriſoned, brought before the Iudge, and condemned, by ſute of friends repriued vntill ſuch time as they may ſue for to get him a pardon: in the meane time ſome of his acquaintance come to this murtherer, and will him to bee of good cheere, and merie: he will anſwere, vnleſſe he be ſome mad and deſperate ruffian, I am condemned to the gallowes, the Iudge hath pronounced the ſentence of death vponupon me, I know not how hard a thing it will be to obtaine a pardon, I ſtand in great doubt, and for this cauſe I cannot bee merie, vnleſſe I might know for certaintie that I ſhould eſcape if I did once knowe that, I could p. 166bee as merie as any man that liueth, before that time I may ſeeme to laugh, but my heart is full of feare and ſorrowe. And is it not thus with vsus all, are wee not all of vsus guiltie, and alreadie condemned by the ſentence of the higheſt Iudge, not to ſome torment of one day, or ſhort continuance, but to the fire that ſhall neuer be quenched? When men can bee merie therefore and laugh euen in thoſe things which cauſe this deſtruction, and yet doe feele that they are not ſure to eſcape this dreadfull vengeance, is it not a mad mirth and a deſperate laughter, in which if they were not become very ſenſleſſe blockes, they ſhould feele many gripings at the heart, which would marre all their mirth, yea a worme that gnaweth in ſuch wiſe, that they can hauehave no quiet reſt, nor as I ſaîde before, no ſound ioy. If wee were not therefore more then deſperate and madde fooles, the thought of hell would dampe all our mirth vntill ſuch time as we be ſure that we hauehave eſcaped it. This then which the Apoſtle ſayth here is a princely commoditie, that walking the way which hee hath preſcribed, wee ſhall come to the aſſurance, that wee are the called and choſen of the Lord. But it may bee demaunded how this can agree with other ſayings in the holie Scriptures, which doe plainly teach that GOD chooſeth whom he will of his owne free grace: for which Saint Paul alleageth out of Moſes, that God will hauehave merciemercy on whomſoeuer hee will hauehave merciemercy, and whom he will hee hardeneth: p. 167adding thereupon, that it is neither of him that willeth, nor yet of him that runneth, but of God which ſheweth merciemercy. Againe, the doctrine of Poperie is, that God doth make choiſe, conditionally reſpecting the good deedes which he did foreſee in them: and ſo the election ſhould depend vponupon the worthines of the men: we are to anſwere, that this place hath nothing in it which is contrarie to that free choiſe which God maketh without reſpect of any thing that is in vsus: for hee could finde nothing in vsus that might any way moue him, neither doth it ſerue at all for to proue that election is condition all: becauſe Saint Peter doth not handle in this place, whereupon electiō is founded, or what moued God to make choiſe, nor to ſhew wherein the certaintie and ſtableneſſe of election doth ſtand: but his meaning is, to teach vsus how wee ſhall attaine to this incomparable treaſure, to bee out of doubt, and ſurely reſolued in our ſelues, not by fantaſied opinions, but by ſure and ſubſtantiall proofe, that we bee choſen of God, and therefore cannot periſh. If wee reſpect the vnchangeable counſell of GOD, therein doth reſt alone the ſure foundation of election, becauſe GOD which cannot bee deceiued, nor cannot repent, or chaunge, hath made the choiſe, therefore thoſe whom hee hath choſen, can neuer periſh: but if we regard the way and meanes, by which we may come to know this fauour of God to bee toward vsus, the Lord by his Apoſtle telleth vsus, that this is the way, p. 152euen to giuegive all diligence, and ſtudie to bee richly decked with his graces, or thoſe forenamed vertues: for by theſe wee ſhall vndoubtedly knowe, becauſe if wee hauehave them, if they abound in vsus, if we walke in them, we ſhall, as he ſaith, neuer fall. Let vsus learne therefore firſt this, that election in it ſelfe reſteth vponupon the vnchangeable purpoſe and counſell of God. Then ſecondly, that wee are not to ſetch the certaintie of it in our ſelues, frō ſome reuelation, neither are wee to clime vp into heauen, to ſearch in the counſels of GOD, whether our names bee in the booke of life. But we are to fetch our warrant from within our ſelues, and that from the fruites of the ſpirit, which indeede although it bee out of our ſelues, yet becauſe it is not of our ſelues, is certaine and infallible. If ye will vnderſtand this more plainly, firſt I ſay, it is out of our ſelues, or from within our ſelues, becauſe we muſt take the trial, whether thoſe things be in vsus, which are giuen to all thoſe whom God doth chuſe, then I ſay it is not of our ſelues: for if it were, it ſhould bee altogether vncertaine. But of the ſeale of God wherewith hee hath ſealed vsus, which is the ſpirit of ſanctification: now marke well I pray you, If you doe (ſaith S. Peter) theſe things, you ſhall neuer fall: and why, is it becauſe our doings are ſo perfect & ſure, or that we are ſo conſtant of our ſelues? no not ſo, but by theſe vertues we know that wee are ſealed with Gods ſpirit, whoſe worke we feele in vsus: we know alſo that as many as are led by the ſpirit of GOD are the p. 153ſonnes of GOD. Rom. 8. From hence it commeth, that looke how much more a man feeleth in himſelfe the increaſe of knowledge, the increaſe of vertues and heauenly deſires, ſo much more ſure he is, that he is the child of God; and as the one increaſeth, ſo increaſeth alſo the other. Contrariwiſe, when a man feeleth within himſelfe an euill conſcience, feeleth that he is darkened in his vnderſtanding, ledde by the luſtes of ſinne: hee ſhall in ſpite of his teeth within himſelfe ſing this dolefull ſong, I know not whether I ſhall be ſaued or not: and looke how the other may ſay, I knowe I ſhall be ſaued, becauſe God hath ſealed me with his ſpirit; ſo may this ſay, I am ſure to bee damned continuing in this caſe, becauſe I hauehave not faith, but only a wauering & doubtfull opinion. We may ſee by this how beneficiall they are, and mercifull to their owne ſoules, which with all their power day and night giuegive vp themſelues to ſeeke after the knowledge and obedience of the Lordes will: for not giuing ouer, nor waxing wearie, they ſhall in continuance of time, if they ply it hard, finde ſuch a bleſſing from the Lorde, in the increaſe of faith and vertue, that will cauſe them to ſay, wee hauehave not loſt our labor. On the other ſide we may ſee how vnkind and cruell they are to themſelues, which through idlenes and ſloth, in ſeeking after God, with their daily and continuall ſinnes, doe euen as it were cut the throat of their faith, ſeeing they can not hauehave truſt in him, whome they doe ſo p. 170much diſobey. This place is as a mightie engine to ouerthrowe the vanitie of ſundrie opinions which doe reigne in men. As firſt of all in thoſe which crie out againſt this doctrine, as a thing which will make men careleſſe and idle in the ſeruice of God, and ſtoppe the courſe of good works, I beſeech you marke how wel theſe great wiſe men hauehave profited in Gods ſchoole, ſee how they agree with the holy Apoſtle: he ſaith we are to giuegive all our ſtudie & diligence in good works to come to the ſure and vndoubted knowledge, that wee be choſen vntounto life: they ſay quite contrarie, if ye will hauehave men carefull of well doing, away with the doctrine of election, for it will marre all: thus the wiſdome of fleſh doth proudly lift vp it ſelfe euen againſt God (but how fooliſhly, a verie childe may ſee:) Doeth that thing which wee can not come to the knowledge of, without exceeding care of godlines, abundance of vertue, and plentie of all good workes, deſtroy in men the ſtudy and care of good workes? But proude fleſh is worthily blind. Some other, although not thus brutiſhly blinded, yet greatly ouerſeene, when they thinke on this doctrine, which is ſet vp vntounto vsus as the mark for vsus to aime at in all our doings: and the triall whether wee hauehave done well or not: I meane the triall in this reſpect, and when a man hath done many good deeds, he ſhall know he hath not done them wel, if he yet doubt, whether he be one of Gods choſen, for howſoeuer he paſſeth it ouer, yet his conſcience p. 171which doeth in ſome ſort know, that hee hath not dealt but for vaineglorie, or ſome other ſiniſter reſpect, will not ſuffer him to hauehave this faith: For God doth not worke ſo darkely by his ſpirit in men, but that they may learne to knowe whether it be of him, if they would make a due triall: becauſe wee muſt not reſt in the outward doing of good things, but in the right doing. Let him therefore which giueth himſelfe to doe good workes, (and yet feeleth not this, which S. Peter ſaith, wee ſhall) ſuſpect that his doings are miſſhapen, and be carefull to faſhion them after the rules of the word. A third ſort of men there be, which with might and maine will defend this doctrine, that men ought to be ſure of ſaluation, that we can not more honour God, then to giuegive full credit to his promiſes, and becauſe the plaine teſtimony of the ſcripture compelleth them, they affirme it conſtantly, and condemne the contrarie as a ſoule errour, that God hath choſen men, and men come to feele and to know this: And therefore becauſe it is a true doctrine, they ſay alſo that they themſelues are ſure, that God hath choſen them, but when they take not the way to become ſure, which S. Peter hath here ſet downe, but goe in a contrarie path, and are ſpotted with filthy crimes, wee may boldly ſay, they be lyars: for although they brag with their tongues of that that they ſhould be, yet there is a birde in their breſt, which doth ſing in a cōtrary note, & telleth p. 156them plainly what they be. Another kind of men there be, which in no caſe can be perſwaded, that any man can be ſure of ſaluation, and therefore with ſcoffes they aske of them which profeſſe the word, when God told them ſo? If it were a thing which were not to be, or could not be knowen, then the Apoſtle hath greatly ouerſhot himſelfe, in telling vsus how wee ſhall come to be ſure. But aske a queſtion of them, whether they doe not beleeue in God, eueryevery one will anſwere, I put all my whole truſt in him: reaſon then a little further and tell them, that the Scripture which can not lie, ſaith, That all which truſt in God ſhall be ſaued: how then will they ioyne theſe togither, that they truſt in God, and yet doubt whether they ſhall be ſaued? can God deceiue? or ſay they, they know not what? Vndoubtedly if they did know that they hauehave truſt, they ſhould alſo know they can not periſh. But let vsus learne by this the miſerie of our time: in which men do ſtill thinke this doctrine to be ſtrange. Now let vsus come to the particular application of this doctrine, in which eueryevery one muſt come home to himſelfe, remembring firſt, that ſuch as God hath called home to himſelfe, and choſen to be his children, he doth alſo giuegive vntounto them true faith and feeling that they bee his elect: and ſuch as perceiue no ſuch thing in themſelues, are in a verie miſerable caſe, and as yet wee may ſay forlorne creatures: therefore eueryevery man in himſelfe muſt aske this queſtion of his owne ſoule, How goeth the matter p. 157with thee? Art thou ſure God hath choſē thee? Doeſt thou feele any aſſurance of eternal life? The conſcience will anſwere vprightly if wee be not negligent to make inquirie: then if we find this within. I am not ſure, for I doubt and ſtagger: we muſt inquire with our ſelues thus, what is the cauſe, God is faithfull which hath promiſed eternall life vntounto all which beleeue: our heart will make anſwere, Thou regardeſt not the feare of God, thou art full of foule ſinnes, euill luſtes doe reigne in thee, thou doeſt not ſtudy for the knowledge of Gods worde, thou art vnfruitfull and barren in good workes, therefore thou canſt not ſay, I am led by the ſpirit of God, and therefore ſure I ſhall be ſaued. If he be wiſe he will not ſtay here, as the manner of fooles is, ſaying I am not ſure indeed, neither do I thinke any man can be, I commit it to God, let him doe with me what he will: theſe ſpeeches may ſeeme to hauehave ſome wit & godlines in them, but they are indeed deuiliſh and madde, becauſe God hath taught vsus a contrary leſſon in this place: but go this ſteppe further, may I come to this aſſurance? and which is the way? The Lord doth anſwere by his Apoſtle, Thou maieſt come to this aſſurance, and pointeth him out the way: euē that which you hauehave heard, wherein he muſt painefully trauell and goe forwarde, not for a gird or a braid, and waxe idle againe, but ſtill labour, for theſe men had gone a great way, and yet they are willed to proceede ſtill: if the Lorde guie not this aſſurance, we are p. 174to labour ſo much the more, and to be ſo much the more importunate to ſuſpect our iudgement, and to ſeeke for knowledge, to call our ſelues to a more ſtrait account, to ſet a watch ouer our affections to ſee with what mind we doe things, to foſter no ſinne willingly in vsus, nor to be ſlacke to any good worke which God hath appointed, to call & crie vntounto God for faith, and his ſpirit to guide vsus, to vſe the means diligently which God hath appointed, as the hearing, ſearching, & meditating in the word: thus in time (for it is wroght in mē by degrees, & they neuer come to the full) God wil let thē ſee that he is their God. That neither life nor death, height or depth, things preſent or things to come, Angels, principalities, nor powers, nor any creature ſhall ſeparate vsus from his louelove in Chriſt. It followeth in the next verſe, For by this meanes an entring ſhall be miniſtred vntounto you abundantly into the euerlaſting kingdome of our Lord Ieſus Chriſt.

This is a confirmation of the laſt clauſe of the former ſentence, where he ſaith, If you doe theſe things, you ſhall neuer fall: and why, becauſe you ſhall hauehave a great entrance into the eternall kingdome of Chriſt: as that is a confirmation of the other, where he ſaith, Make your calling & election ſure, as the reaſon followeth there, Ye ſhall come to be ſure: how? becauſe he which proceedeth ſo far that he knoweth he ſhall neuer fall away from God to deſtruction, he is (as it muſt needs be) ſure alſo that he is choſen, for hee ſpeaketh not here of p. 175eueryevery particular fall into ſin (which is of the moſt godly:) but ſaith S. Peter, I tell you if you do theſe things, ye ſhall neuer fall: not becauſe there is any ſuch ſtablenes in our ſelues, or in our own works, but we know that they be the fruits of Gods ſpirit in vsus, which is his ſeale, ſet vponupon none but thoſe whome he doth marke vp to life eternall, & he is vnchangeable: ſo it followeth here, Ye ſhall not fall, for they that hauehave a rich entrance into the kingdome of Chriſt, which is euerlaſting, ſo that Chriſt doth raigne in them, as hee doth in all the faithfull by his ſpirit, can not fall, vntill the power of Chriſt faile, and his kingdome come to an end. For we muſt note, that the force of the reaſon reſteth in the difference which is between the kingdome of Chriſt and the kingdomes of this world: in which though they be neuer ſo mightie, and full of pollicie and wiſedome, yet they ſhould come to an end: and therefore a man can not rightly ſay vntounto the ſubiectes, you hauehave a mightie prince, who is bountifull and gracious, your peace therefore and happie eſtate ſhall endure for euer: nay, the mightie may bee ouercome, if not by men, at leaſt wiſe by death, and ſo they may bee to day in peace and good eſtate, to morrow all in an vprore, to day vnderunder a louing and gracious prince, to morrow vnderunder a fierce tyrant: ſo vncertaine is the ſtate of the kingdome of this worlde: but in the kingdome of Chriſt, whoſe power is aboue all, and can neuer come to an end, but is as hee ſaith here, p. 160eternall, it is farre otherwiſe, becauſe his ſtate is vnchangeable, ſo is theirs that bee once entred thereinto, and therefore they are ſure they can neuer fall. Whoſoeuer doeth but euen ſtraightly looke ouer theſe words of the Apoſtle, if he hauehave any ſight at all, hee muſt needes confeſſe all this, the matter is ſo cleere, that wee can but maruell how it ſhould come to paſſe that this doctrine of the Lord, ſet forth by his Apoſtle, ſhould find ſo fewe friends, and ſo many extreme enemies: but in deede men which are lyars, doe in this thing confeſſe the trueth, that they feele not any ſuch matter, and therefore can not abide to heare that all true godly men, and faithfull Chriſtians hauehave this knowledge in themſelues: but let vsus giuegive eare to the Apoſtle, who telleth vsus how we ſhal come to hauehave Chriſt to be our king, and to raigne ouer vsus, namely, if wee yeelde vp our ſelues to the gouernance of his ſpirit, which worketh all goodnes in our heartes, ſubduing and vanquiſhing all the rebels which we be are about in vsus. Contrariwiſe it muſt needes bee granted, that ſuch as are beaſtly Epicures, following their owne fleſhly minde, letting looſe the raines, and giuing the ſwinge vntounto the raging luſtes of the fleſh, deſpiſing the knowledge of Gods will, and therefore regard not his worde, though with full mouth they call Chriſt their king and their Lorde; yet when God ſaith here by his Apoſtle, that the entrance into his kingdome is by this meanes, that men follow after vertue, knowledge, and godlineſſe: p. 177they ſhewe that they bee none of his ſubiects, beeing altogither void of his ſpirit, but the bondſlaues of ſinne and Sathan, whoſe kingdome they vpholde, with tooth and naile: and that maketh them, euen as thoſe which are of another corporation to fight againſt the truth, and thoſe which profeſſe it: deuiſing all the colours and ſhiftes they can to maintaine ſinne, inuenting all the ſlanders that may be to diſcredit the godly conuerſation of ſuch as follow the way here preſcribed: condemning them as ouer preciſe and curious, if they doe but looke this way which God willeth all his ſeruants to walke: if God do open their eies, to ſee but euen in a glimmering, that which he doth teach in this place, they would be aſhamed of their maſter & bluſh at that, which now they boaſt and bragge of: they would alſo confeſſe that like blind buzzards and madde beaſts, they hauehave fought againſt God, and not men: finally it would make them change their waies, and ſeeke diligently to hauehave the witnes within themſelues, that they be the ſeruants of God. Wee muſt marke well one other thing which is here ſpoken, to wit, that he ſaith, an entrance ſhall be miniſtred vntounto you, abundantly or richly: as if hee ſhould ſay, When yee hauehave laboured and trauelled, to be as it were, well ſoked and ſeaſoned in godlineſſe, and plentifullie decked with all graces and giftes of the ſpirit, yee ſhall by degrees proceed ſo far, & gaine ſo much, that your entrance into the kingdome of Chriſt, p. 178ſhall be very great: wherupon it doth follow, that they ſhalbe paſt danger, & may wel warrant thē ſelues of ſure ſtanding, in as much as Chriſt hath not only begun to raigne in them, and to be their king, but alſo in great meaſure and mightily. But doth he not adde this one worde more then needeth? Is it not enough to hauehave an entrance, vnles we hauehave a rich entrance into his kingdome? doth Chriſt once begin to raigne in a man, & to driue out the power of Sathan, and afterward caſt him off again to deſtruction? I anſwer, that this word is not added in vaine, for wee are taught thereby to take heed that we content not our ſelues with ſome little taſte and ſmall entrance: for his purpoſe is to make a difference between ſuch on the one part as make ſome beginning, & hauehave ſome good deſires and motions in them, and doe taſte of the good worde of God, and are in ſome ſort lightned, but ouercome with ſinnefull luſts and vaine delights of the fleſh, they ſlide back againe ſuddenly, they were but for a brunt, it bringeth forth no ripe fruit in thē, neither to ſpeak properly did Chriſt euer raign in them: & ſuch on the other part as proceed vntounto the deepe rooting out of ſin, & ſure and faſt planting the truth in their hearts, going forward daily from grace to grace, & from ſtrength to ſtrength, vntill Chriſt hauehave ſet vp his throne in them, & beare ſway, to the ouerthrow of the power of darknes, & bereauing the deuill of the intereſt he had, and thruſting him from the poſſeſſion which he held: a doctrine which muſt p. 179needs do vsus much good if we beleeue it: & very needful to be vrged inſtantly, conſidering the nature & diſpoſition of men at this day: they are afraid of going too farre in vertue & knowledge, they count it a needles thing to be admoniſhed or taught diligently, they take great ſcorne to be counted ſuch as may be amended, yea, and that which is more, when as they hauehave not learned the firſt point of a chriſtiā ſcholler, they will ſeem perfect: ſo far are they from hauing this abundant entring into the kingdome of Chriſt. Learne here therfore, dearely beloued, & learne it well, lay ſure hold thereof that it do not ſlip from you, for God teacheth vsus here the only way to life and happines: let go the vaine dreames and doltiſh opinions of people ſotted in their ignorance, which are ſo farre blinded by the malice of Sathan, that which way ſoeuer they goe, ſtill they are in hope of eternall glory, as though the way to heauen were ſo broad that a man could not go out of it, & the entrance ſo eaſie, that he may enter whē he will: for this is the diuinitie of our time; howſoeuer a man ſpend his time in ignorance, not caring for, nor ſeeking after the true knowledge of god, howſoeuer he be defiled with foule & beaſtly ſins, that indeed there be nothing in him but pride, ſelfloue, vainglory, enuy, gluttony, the luſts of adultery, & ſuch like, yea, ſo far, that the ſcripture doeth liken him to a ſwine or a dog: yet as if they ſay, he hauehave God in his mind, & cā ſay, Lord hauehave mercy vpō me, they think this is all that can p. 180be required of men, they will not ſticke to acquite all ſuch: beeing nothing at all acquainted with that, which God telleth in this place by his Apoſtle, how farre men muſt proceed in his feare before they can well warrant themſelues to be in good caſe. For yee may as well ioyne heauen and hell togither, fire and water will aſſoone agree, light and darkenes are as like one another, as the common faith is to that which we are taught in this place. But I will returne to apply this doctrine to the godly, for whome it is written: how they may, as we vſe to ſay, make this thing dead ſure: for there is many a godly man, which after long trauell, and much care to pleaſe God, is yet ſo matched with ſtubborn nature, ſo deeply infected and poiſoned with ſinne, that he is compelled, although hee hauehave gained much and doeth feele the power of Gods ſpirit in him, ſometimes to be in doubt, and to thinke his labour but loſt, becauſe he can not get ſo great a victorie as hee would faine: let not this man be diſmaied, but let him goe forward, remembring what is here promiſed: the more he wanteth the more let him ſtriue, and he ſhall plainly perceiue, that God regardeth his care & trauell, conſidereth his ſighes and grones, and will performe all his deſires: let him remember that theſe men whome S. Peter wrote vntounto, had obtained the precious faith, did know and were eſtabliſhed in the preſent trueth, and yet they were not ſo far but that they may be mooued to make their election ſure, to ſeeke a p. 181further entrance into the kingdome of Chriſt: & ſo to continue that which was but begun. Wee ought the more to be mooued hereunto, becauſe the world is euer full of fearefull examples, which if they were wel conſidered, would make a mans haire to ſtand vpright, when he ſhall ſee that for want of this doctrine, or at the leaſt the not practiſing of it, there be many which ſeeme not only to hauehave had ſome good liking of the truth, but alſo a great zeale, euen to ſuffer ſomewhat for the ſame, which are become as cold as ice, & ſcarſe any point of godlines left in thē: yea though they would beare men in hand that they hauehave (like good ſchollers) proceeded to the higheſt fourme, yet when our great maſter ſhall poſe them, they ſhall not be allowed to ſit in the loweſt: ſo dangerous a thing it is once to relent or ſlacken our care, vntill we hauehave gotten this full aſſurance, and made this rich entrance into the kingdome of Chriſt, that wee feele our ſelues to be led by the ſpirit of God, & feele it, not by the vaine conceit of our owne fooliſh braine, nor by ſenſles ſecuritie, but by the working and fruits of the ſame ſpirit. If this were well weighed, men would not content themſelues with ſo little or nothing: they would not make ſo ſleight account of teaching; they would leaue off their ſlanderous & reprochfull railings; they would not like filthy ſwine wallow themſelues ſtill in the filthy mire of their ſins: they would not prattle ſo much of this, that al are ſinners, & therefore thinke all are alike, ſhuffling p. 182togither one with another: nay God will ſunder them, for hee hath taught here who be godly and faithfull, ſuch as hee taketh and accepteth for his children: and who be vngodly Infidels, children of the deuill and heires of hell. For in very deed, though all be ſinners, yet they greatly differ: for ſome continue in their ſinnes, ſeducing & deceiuing themſelues with vaine hope of Gods merciemercy: ſome do repent after the maner here preſcribed them, which ſtandeth in this, that they clenſe themſelues more and more from all filthines of the fleſh, and grow in all vertues and graces, vntill they be decked in their ſoules with heauenly ornaments, and hauehave yeelded vp themſelues to hauehave Chriſt raigne in them. As for the common repentance, to cry onelyonly with words for merciemercy, in ſome light meaſure to be greeued, to feare the iudgements of God, and yet the ſoule within nothing changed, nor the ſpirit renued, nor Chriſt raigning in the heart: it doth but deceiue al which truſt to it. Moſt true it is, that what time ſoeuer a ſinner doth repent, he is forgiuē: but this is as like to that repentance, which is here by S. Peter deſcribed, as wee ſay, an apple is to an oiſter: for if we looke well vntounto them both, we ſhall find thē to agree but in very few things, & thoſe euen the leaſt. Let vsus I ſay, once againe faſten our ſteps in this way, let vsus goe forward, and not ſo much as looke backe, vntill ſuch time as wee hauehave by our owne experience, prooued that to be true which is taught by S. Peter. For it is not enough to beleeue p. 183that this is true (although that be ſomwhat) vnles we trie it to be ſo by our ſelues. Hee is now a ſtarke foole which ſeeth this to be the only way to happines, and for ſloth will not walke in it: as though the kingdome of heauen were not worth the trauelling for. Wee may gather alſo in this place, if wee be not ſenſleſſe, how great enemies they be to the ſaluation of men, which would vtterly debarre them of the word, that is appointed to be the inſtrument by which God worketh all theſe good things in his ſeruants: for without that (as it may be eaſily gathered here) we can do nothing. It doeth alſo appeare, that thoſe are in a miſerable caſe, whoſe office and duty is, not only to ſhew mē ſome part of Gods will, but to bring them thus far as S. Peter doth require, if they be not well furniſhed, & hauehave walked firſt this way themſelues: for how ſhal they bring other mē, to that, which themſelues hauehave not nor know not? It doeth appeare alſo that God hath ſhewed a ſore iudgement againſt that people, which hauehave ſuch a guide as can not ſhew them this way: which is the onelyonly way to heauen: for doubtles it is more then if he ſhould thunder vpō them from heauen, or fire their houſes ouer their heads: eſpecially whē they are ſo blind, that they ſee not the plague, but thinke themſelues in better caſe then thoſe whom God ouer rules by his word. But wo be to thoſe blind guides which do not feed; & wretched is that people that want a ſhepheard. For how ſhal they euer hear of theſe things? We cā but pity p. 184their miſerie, and deſire the Lord to ſend redreſſe, in ſo lamentable and deſperate a caſe: which is thought to be nothing, becauſe in deed the moſt men knowe nothing: for had they but knowen what God requireth in that man whome he will ſaue, though they were not partakers of it themſelues, yet they would conſent and agree to the doctrine: and confeſſe that there is no way to attaine eternall life, but by ſo ſound teaching as may bring people to the things here required. But I will here make an end.

O Lord, graunt that this doctrine which thou haſt taught vsus in this thy holy worde, may enter into vsus, and dwell in vsus for euer: that ſo we may be ſure of thy fauour and of eternall life, through Ieſus Chriſt thy deare ſonne our Lord and onelyonly Sauiour. Amen.

FINIS.