Four Sermons Upon the Seven Chief Virtues, Sermon 2

Four Sermons Upon the Seven Chief Virtues · Sermon 2

The ſeconde Sermon vponupon the 5. 6. and 7. verſes.

5 Therfore giuegive euen al diligence thervnto, ioyne moreouer vertue with your faith: & with vertue knowledge:

6 And with knowledge, temperaunce: and with temperaunce, patience: and with patience, godlines:

7 And with godlines, brotherly kindeneſſe: and with brotherly kindnes, louelove.

ANd hereunto giuegive al diligence, &c. He hath declared in the former verſes, among other chief matters: this one eſpeciallv, to howe great holineſſe and pureneſſe through ſanctification, we be called: which was chiefly expreſſed in theſe wordes, that by them yee may bee made partakers of the diuine nature, in that yee flie the corruption which is in the worlde through luſt: vntounto this now he ioyneth an exhortation, requiring at their handes not only to put to their diligence, but alſo, as hee ſaith, euen all diligence, For as it is the greateſt and chiefeſt thing which we are to looke after, ſo there is required at our handes, to giuegive our principal care and ſtudie thereunto: this equitie muſt eaſily be graunted, that if we cannot obteine or get the thinges of this life, which are ſmall in compariſon, vnleſſe wee put to our diligence, for God will hauehave it to bee ſo, that then of good right▪ looke howe much heauenly things exceede in dignitie, the earthly, ſo much muſt the care and diligence beſtowed vponupon them exceed. How far almoſt are all men from this doctrine both in practiſe and iudgement: firſt, when we ſee the exceeding trauel & paines which they ſticke not willingly to beſtowe, in getting the beggerly traſh of this world, either riches or honours: they wil ryde and run, early and late by night and by day, by ſea and by land, winter and ſommen, wearing out their bodies, almoſt pine and ſterue themſelues with hunger and bearing their braines with as great diligence as can be poſſible: but when it commeth to theſe things which S. Peter ſpeaketh, as things of no price, they paſſ by them, in ſuch wiſe, that they are here euen as ſlouthfull and careleſſe, as they are diligent in the other. For iudgement in this behalfe, if a man talke with theſe worldly men, they wil ſhew their minde and opinion, aske them why they bee ſo careful for theſe worldly things, their an ſwere is readie, wee ſhal otherwiſe come ſhort of them, and go without them: & why do ye not ſeeke as faſt for heauenly thinges, they be the greateſt: they be in deede the greateſt, but we commit that to God, wee wil not meddle with that. Thus they ſhift off the care of godlines, as though god did not require it at their hands: neuer hearing of this which S. Peter requireth: wee muſt take heede of this, giuing eare to god, who teacheth vsus this leſſon by the holy Apoſtle: for if we let this paſſe, we are moſt miſerable: here alſo when wee are warned to giuegive al diligence, appeareth plainely howe harde a thing it is to flie from corrupt luſtes: for if it were an eaſie thing to be done leſſe diligence might ſerue: but ſinne cleaueth neere and ſticketh faſt in vsus, & is not eaſily ſhaken of: it is deepely rooted, ſo that vnleſſe we digge very deepe, wee are ſure to leaue the rootes ſtil behinde, which wil growe & ſpring againe as faſt as before, yea oftentimes ſeeming to bee dead, they ſodeinly reuiue: ſo that wee are ſet a worke while we liue heere without any intermiſſion, to be ſtill toyling to pul vp theſe weedes, the ground is ſo ranke, that in a very ſhort time it will bee wholy ouergrowne. Therefore ſuch as deſpiſe the meanes which God hath appointed, or vſe them ouer negligently, muſt needes hauehave their heart ouer growne with theſe ſtinking weeds of luſt and concupiſcence: and ſo if euer there be any good ſeed in them, as good motions or inclinations to feare God, they are by and by choked, ſo that they can bring foorth no fruite, or at leaſt no ripe and timely fruite.

But heere may be obiected, that this agreeth not with the former ſaying, that the diuine power hath giuen vsus al 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 eſtabliſhe freewill in vsus. We muſt anſwere here that God worketh al in al, & alone ſtriketh the ſtroke, yet he doeth 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 therfore nothing of them is required: but we hauehave a wil in vsus & reaſon, which of them ſelues beeing corrupt, doe nothing but hinder this worke, vntill ſuche time as god hath faſhioned them anew; we hauehave appetites & affections in vsus, but of them ſelues meere rebels: theſe he …eth and ſubdueth. So that this worke of God in vsus, is not without a feeling of it, for hee moueth vsus to wil, to deſire, to ſorow, to reioyce, & ſuch like, ſo that our diligence is required, becauſe he worketh in none but he doth make them diligent; heere is ſtil then that which God doth beſtow vponupon vsus▪ and not that which we hauehave of ourſelues. By this place al thoſe are anſwered, which cloke and defende themſelues in then naughtineſſe and ſlouth in the ſeruice of God, after this manner: we hauehave that which God hath giuen vsus, all men are not alike godlye, euerie man cannot doe as you doe: when their own heart and conſcience doeth tell eueryevery of them the contrary, ſaying, thou art careleſſe, and negligent, thou haſt as much as thou deſireſt: for God doth increaſe all gifts and graces in thoſe which vſe al diligence in ſeeking after him. Let vsus learne therefore, brethren, to put in practiſe al thoſe thinges which are heere taught, to giuegive greater diligence, and ſo beate our braine more earneſtly about heauenly thinges, then about theſe earthly, to labour & trauell more for godlines, then for treaſures and riches. Which if we do, we ſhall feele increaſe of ſtrength to caſt out corrupt luſts, although not ſo much as faine we would, yet God being true wee ſhall hauehave ſo much that wee cannot faile nor miſſe of our deſire. It foloweth, ioyne moreouer vertue with your faith, &c. Saint Peter knoweth what babes we be, how vnable to guide our ſteppes in the pathes of godlines, and that maketh him not onlie to mooue and perſuade to godlines, but euen as it were taking vsus by the hande, and teaching vsus howe to treade eueryevery ſteppe, hee rehearſeth particulerlye the thinges wherein wee are to trauell, when he ſaith, Ioyne moreouer with your faith, vertue, with vertue knowledge, with knowledge, tē peraunce, with temperaunce, patience, with patience, godlines, and with godlineſſe, brotherly kindeneſſe, and with brotherly kindneſſe louelove.

Faith heere is ſet in the firſt place, vntounto which all the other muſt beeioyned, becauſe without it wee cannot by any meanes pleaſe God, it doth iuſtifie vsus be fore god alone, but yet it doth not go alone, neither is it dead and fruitleſſe, for theſe things do accompany the ſame. In the next place therefore, he coupleth vntounto this, vertue, which is generally put for all the fruites of faith, and all the duties of a godly life. Theſe cannot bee wanting, but by and by it muſt needs folow, that the faith is a dead faith, not able to iuſtifie vsus before God, nor to giuegive life: it cannot indeede bee rightly termed any other then a ſhadowe or dumbe picture of faith, whiche may carie ſome ſhewe and colour of that which it reſembleth. Euen as wee ſee ſome painter ſo skilful, that he can caſt ſuch colours in painting fire, that at the firſt bluſh it might make a man iudge it to be fire in deede: but if a man holde his hand to it, to feele for ſome heate, and to make triall by the effectes, a childe will be able to iudge eaſily, that it is but a dead image, becauſe the effectes are wanting. Euen ſo there be very many men, as cunning as any painter, to make a ſhew of faith, through great bragges and vaunts, that God is their God, & that they al put their whole truſt in him, that they looke to be ſaued as well as the beſt, yea though but a few, yet they hope to bee of the number of thoſe. Let vsus looke therefore that we be not deceiued here, let not the outwarde appearaunce beguile vsus, but let vsus come to the true triall, if there be as much vertue in their life, as there was heate in the foreſaide fire, then knowe that it is euen as good a faith, as that is a fire. For yee maye as well ſeparate fire from the heate thereof, as faith from good and godly vertues, which are the fruits therof-What ſhal then bee ſaide of all thoſe from whom do flow ſo many filthie ſins, that ſcarce at any time doeth appeare in them, ſo much as a ſhadowe of vertue? they cannot deceiue any wiſe man, much leſſe ſhall they bee able to deceiue God, Let eueryevery one therefore take heede that hee deceiue not himſelfe, to thinke that he is richly indued with faith, when hee is ſo poore in vertue, for if the latter abound, wee are ſure the former doth alſo abounde. For wee muſt trie our faith by our vertues. Next he willeth to ioyne knowledge vntounto vertue. Theſe three are general, faith, vertue, & knowledge, and are ſo lincked together, that they cannot be ſundered. For faith is not a blind fantaſie whiche man doeth imagine of his owne braine, but it is begun in the right knowledge of Gods will, and increaſeth and groweth by the ſame: it is alſo the rule and ſquare to meaſure and guide al vertue by: for we muſt not thinke, that that is good which ſeemeth ſo vntounto our reaſon, but that which God in his reuealed will hath called good: vnleſſe therefore vertue did growe in vsus, wee cannot hauehave it, before wee become ſkilfull, and hauehave learned it out of the woorde of God. For this cauſe the Apoſtle mouing theſe excellent men to increaſe in godlineſſe, ſheweth them the way, when hee willeth them to increaſe in knoweledge.

Nowe if wee marke well, what manner of men they were to whome hee wrote, namelye, no babes nor youngelinges in the Goſpel, for hee ſaide they had obteined like precious faith with him, and after warde in this Chapter hee ſaieth, they did knowe and were ſtabliſhed in the preſent truth: wee ſhall eaſily perceiue howe this may ſtop the mouthes of many, which holde blinde errors. Firſt of al of thoſe, which affirme that ignorance is the mother of deuotion, if godlineſſe and vertue be the true deuotion, then it muſt needes folowe, that their doctrine is falſe and diueliſhe, ſeeing we are charged to ioine vntounto our vertue knowledge: it is true if they mean Popiſhe deuotion, for they coulde neuer hauehave kept men in awe, to be 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 ignorance: and therefore they tooke a wiſe way, to keepe the people from knowing the worde, which ſo ſoone as it brake foorth againe, diſcloſed all their falſhood and treacherye, in ſo muche that neither good nor bad almoſt, hauehave any deuotion vntounto them. Secondly of thoſe, which although they bee not rancke Papiſtes, yet hauehave in them ſtill a ſmacke and ſauour of Popiſh principles: and therfore like fooles, are alſo enemies 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 enough, what ſhould laye men bee troubled to learne, or to ſeeke for the knoweledge of the Scriptures let them tende their woorke, and looke to their occupations, and learne to bee quiet, and to deale honeſtlye: againſt theſe poore blinde beaſtes, (for I may vſe no gentle ſpeeche) wee are to reaſon out of this place: firſt that all men, knowe they neuer ſo muche, are heere commaunded to increaſe in knowledge, to the ende they may increaſe in faith and godlineſſe. Secondly, let them conſider to what manner of menne Saint Peter wrote, namelye, to poore and riche men, women and children, to al ſortes, and to bee ſhort, to as manie as woulde hauehave Faith and vertue, and ſo come to life and glorye, and therefore as well the poore ploughman, as the greate Clarke is commanded to increaſe his knowledge out of Gods booke: Thirdlye, they muche ouerſhoote them ſelues, when they woulde beare them in hande, that knowledge, whiche is the guider of vertue, ſhoulde bee the cauſe of vice: Naye, if wee wipe our eyes, and looke better to the matter, wee ſhall ſee, that there is a ſloodde of ignoraunce, whiche hath almoſt ouer whelmed all, and in many whiche ſeeme to know very muche, if they were ſounded to the bottome, there ſhould be found in them groſſe ignorance, and palpable darknes: and ſo in deede the true cauſe of al foule ſinnes, which abound at this day among vsus, and flowe euen as a ſwelling Sea, is the want of true knowledge. This ignoraunce hath taken ſuch roote, that all they which hauehave made proofe, will confeſſe with mee, that our time is like the time of the prophete Eſaie, 28. who hauing laboured himſelfe as it were out of breathe in teaching, and ſeeing ſo ſmal profiting, beeing commaunded of the Lorde ſtil to go to his buſineſſe, burſteth foorth into theſe ſpeeches: whom ſhall I teache knowledge? whome ſhall I make for to vnderſtande? them that are wained from the milke, and drawne from the breſtes? for precept muſt bee vppon precept, precept vppon precept, line vntounto line, line vntounto line, a litle here, and a litle there. And in an other place, hee ſaith, the woorde of the Lorde was like a ſealed booke, if hee come to o…e, ſaying, Reade this I pray you, he make…h anſwere, I cannot reade, to another that can reade, hee anſwereth, I cannot, for it is ſealed.

Furthermore, let theſe ſeely creatures learne of this place to bee aſhamed of that, wherein they ſeeme after a ſorte to glorie, when they vſe to ſaye, as they thinke in defence of themſelues, wee be without ſkil, wee hauehave no knowledge, wee bee poore honeſt men, wee hauehave no learning: it is as much as to ſay, we hauehave no faith, we hauehave no vertue, wee hauehave no godlineſſe: for wee bee plainely taught heere that faith, vertue, and knowledge, muſt increaſe and growe vpp together. Let vsus al 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 after knowledge. Let vsus take heede of flattering our ſelues as ſome other doe, whiche hauing gotten ſome skil, or at leaſte thinke that they hauehave ſette very light by the publike teaching of the word, they do excuſe them ſel…es after this ſort, I thanke God, I am not of the ignorant ſorte, nor of the meaneſt iudgement, I know ſomewhat, let them hunte after preaching that neede, it is very good for them, as for mee, I am ſufficiently acquainted with the matter alreadie: this kinde of men are harde too deale withall, becauſe they bee wiſe in their owne conceite, and not in the Lorde, for if they had once but euen a litle taſted of true knowledge, of the ſweetneſſe and power therof, they woulde neuer hauehave enough of the firſt ſponeful, if they had an healthful ſtomacke, they could neuer be brought ſo ſoone to loath, & as it were to vomit vp againe, ſo wholeſome ſuſtenaunce. But let vsus learne heere, that when our knowledge is growne to bee neuer ſo great, becauſe we knowe but in part, and we know nothing as we ought to know, as Saynte Paule ſaith, euen then wee are to giuegive all diligence, to ioyne to our vertue, knowledge, vnleſſe when wee hauehave begunne and proceeded ſo farre, wee minde to fal backe againe. This place doth plainly ſet foorth the woeful and miſerable ſtate of thoſe whiche b…e without teaching, or hauehave it in ſo ſcanty a meaſure, that they come almoſt to no vnderſtanding: they are meerie and thinke all is wel, and thinke themſelues beſt, when they are leaſt dealt withall, but iudge righteous iudgement, whiche the Lorde by his Apoſtle teacheth vsus to iudge, and wee ſhall ſee, that their myrth is nothing els, but a madde laughter, euen in the middeſt of feareful and horrible deſtruction. VntoUnto knowledge ioyne temperaunce, &c. Or continence, for ſo the worde whiche 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 himſelf, to expreſſe certaine ſeueral kindes of vertues, which he wil hauehave vsus to ioyne to the former, when as indeed, the worde Vertue conteineth them al. We may not thinke but that hee is very wel aduiſed, and that he knoweth with whom he hath to doe, what babes and children wee are which muſt not hauehave meat ſet before vsus in groſſe to bee our owne Caruers, but it muſt bee mynced too our handes, wee muſt alſo bee fedde as it were by ſpoonfuls. For this cauſe he did not content himſelfe to exhort in general vntounto vertue, but alſo to name and pointe vsus out certaine chiefe branches, which wee muſt eſpecially labour about, for vnleſſe God ſhoulde deale with vsus in this wiſe, ſo vaine are wee, that we ſhould wander and roue, as it were in a wide fielde, and neuer come nigh the mark or at leaſt in looking after ſome one vertue or other, forget and let goe, the chiefe and principal. For wee ſee many that can rowle in their mouth the name of vertue and godlineſſe, and nothing almoſt but vertue, vertue, as though they woulde perſuade men, that their garden did growe ful of ſuch hearbes, but when wee come to this particuler examination, to looke for this vertue and that, in ſteed of theſe ſweete hearbes, wee ſhall finde nothinge but ſtinking weedes. Heere is a great parte of our diligence and wiſedome, therefore, that when wee ſtudie for vertue and godlineſſe, and when we cal vponupon the Lord for gifts, we ſearch out eueryevery part, and branche, leaſt wee be ouerſeene in ſome ſpecial pointe, and leaſte while wee ſeeke to increaſe one vertue, another decay in vsus, for that ſhal come to paſſe, if we caſt not our eies diligently on eueryevery ſide, and ſo oftentimes wee rather looſe then gaine, rather go backwarde then forwarde. Out of the negligence in this point of doctrine, or for want of knowledge in it, men grow into ſecuritie, & a very litle contenteth them, yea though it be but euen ſome ſhew of vertue, and ſlouthfully they ſhuffle of the matter: a thing greatly to be taken heed vntounto. Becauſe, out of al queſtion, it is that which hath cauſed diuers forwarde men, in continuance of time as it were gathering ruſt, to become ſlacke: if wee hauehave deſire therefore to continue, let vsus learne to put this leſſon in practiſe. But why doth he wil vsus to ioyne temperance or continence with knowledge, it ſhould ſeeme that he had no regarde of anie affinitie in matching theſe thinges together, for temperance is conuerſant about pleaſures and delightes: Yes verily, wee ſhal plainely ſee, that there is great cauſe for which he ioyneth eue, ry one of theſe vertues together. And firſt to beginne with this, ye are to note that cōtinencie is not conuerſant alone, about the delights of the bodie, but alſo of the mind: ſo that in ſeeking knowledge, which we muſt doe very eagerly, we are to take heede of theſe extreemes which are contrary to a continēt mind, eyther to bee ſo wauering, that eueryevery puffe do driue vsus frō the manifeſt truth, or els on the other ſide to be ſo ſtiffe, & ſo wilfully wedded to our owne iudgement, that wee wil ſtande in defence of that which we hauehave once liked, and not admit any reaſon to the contrarie: both theſe are contrary to a continent mind: and both of them enemies to true knowledge. Therefore we are warned heere in our diligent ſearche for knowledge, to take heede that when wee hauehave learned the truth, wee continue ſtedfaſt and vnmoueable in it, not to bee toſſed to and fro, as ſome vnſtable mindes are, who when they hauehave beene taught the truthe, the leaſt doubt that is raiſed againſt it, cauſeth them by & by to ſhake, & to feare whether they be in the righte way or no, alſo wee muſt take heede of that ſtiffeneſſe, which cauſeth ſome to ſpeake when it were better for them too heare: & to be heard aloft, when a lower voyce might ſerue them better: far from the counſel of S. Iames who willeth vsus to be ſwift to heare, and ſlow to ſpeake. Let vsus be ſure our knowledge be wel grounded, before we ſetle our ſelues to continewe in it: leaſt in ſteede of heaping vp golde, wee fil our cheſts with nothing but droſſe. Alſo wee muſt beware, that wee bend our ſtudie for the knowledge of theſe pointes which ſerue to increaſe godlines, and true edifying. For many ſeeke for knowledge, but their vayne braine, doth carie them to ſeeke after curious queſtions, and too let paſſe thoſe thinges, which ſhoulde doe them moſt good: and this is a ſore and grieuous ſickneſſe in men, as the queſtions they commonly moue, doe ſhewe. Hee addeth, To temperance ioyne patience. This alſo may ſeeme to bee ſomewhat ſtrange, but if wee looke well vntounto it, we then ſhal perceiue the meaning more plainely: patience is not only requiſite in thoſe which hauehave receiued the profeſſion of the Goſpel, to beare and indure al perſecutions & afflictions, which oftentimes are ſo raging, that (except wee hauehave our hartes wel ſtaied, and ſeaſoned with patience) wee ſhal be driuen to forſake, and to forſwere our knoweledge: but alſo it is very requiſite to be wel armed and fenced with it, when we ſhal hauehave to do with thoſe which are abſurd and groſſe, and therefore it is as a dagger to a mans hearte, to heare al their blockiſh reaſons againſt the worde, to ſee howe ſenſeleſſe they are, when the plaine truth is laide before them: Likewiſe their ſpiteful raylinges, and fleeting mockes, which they will vſe: their bolde abuſing of Gods worde, their arrogant preſumption, which cauſeth them to prattle very faſt, euen they knowe not what: or eles wee ſhall be hurled hither and thither vponupon rockes, and make ſhipwracke of our mildeneſſe: and ſo marre and diſgrace the good cauſe, which wee hauehave in hande. For wicked men will iudge al to proceed of rancour & anger, and aſcribe all to choller, and ſo by this meanes there is procured ſome diſhonor to God: who ſhould greatly be honored if we could meekely (as the Apoſtle willeth) inſtruct thoſe which are contrarie minded, proouing if God at any time wil giuegive them repentance, to come out of the ſnare of the Diuel of whome they be holden captiue, to do his wil: & ſo to ſtop their mouthes, that they cannot be able to anſwere. The want of this vertue oftentimes bringeth greate inconuenience, to the conference of brethren, which ſhould bring togither (as it were into one heape) whatſoeuer eueryevery one hath gleaned by himſelf, that ſo the one might ſupply the want of the other: but the impatience of ſome is ſuch, that great inconuenience doth growe thereby. To conclude this matter, ſeing troubles are alotted vntounto vsus, & ſufferings for the truth, & that we are ſubiect to ſo many reproches, railings, taunts, & mocks, at the hands of abſurd & euil men: who ſoeuer looketh to walke in the way of knowledge, he muſt ſeeke to poſſeſſe his ſoule in patience. It folowith, with patience godlines, &c. A man may demand what maner of order is here vſed, in willing vsus to ioyne godlines to patience, & then to godlines, brotherly kindneſſe: is not godlines the whole or the general, & theſe brāches, are members of it? True it is that this worde is often vſed, generally to comprehende al goodneſſe, but in this place, it comprehendeth but the firſt table of the lawe, wherein wee are willed to bee deuout or zealous: a very neceſſarie caueat to beware that we doe not become ſo patient, that we forget to be zealous in the Lords quarrel: it is as if Saint Peter ſhould hauehave ſaid: I woulde not hauehave you ſo meeke, as to beare and put vp al, I woulde hauehave you withal to bee 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 diſhonored, his trueth defaced, his ſeruants ſlaundered, they can heare and ſee, and yet bee as meeke as a Lambe: but if themſelues bee touched yee ſhal ſee them playe the Lions, and of luke warme to become fire hot, this therefore is no patience which wanteth godlineſſe. Wee muſt learne then, both with patience, and meeknes, to deale in the Lords matters, & alſo with feruent zeale: leaſt in ſteed of this excellent vertue of patience, which was commended vntounto vsus, there be nothing but a prophane vngodlines & an irreligious mildneſſe, in which at this day moe do offend, then through impatience: for theſe Athieſts hauehave this as an excuſe very readily. Are we not cōmanded to be gentle and ſoft? Is it not our duetie to maintaine louelove, and charitie with our neighbours? Indeede they bee great ſwearers, and ſomtime they vſe to ſpeake againſt gods worde, if they be awry, I think they ſhal anſwere for themſelues, if we ſhould gaineſay, or ſeeme to reprooue them, they woulde not take it wel, therefore I thinke good not to diſquiet them. Heere is nowe wonderfull patience, theſe are verye godlye and charitable perſons, yea euen a treacherie towardes GOD and men. For is there any of them, which being ſlaundered with ſome foule crime, whereby they ſhould receiue great iniurie, or bee ſpitefully rayled vppon, if ſome of their neere friendes ſitte by and holde their tongues, when they know they be iniuried, that cannot by and by feele & ſay, this was cold friendſhip, that they could not hauehave dealt ſo vnlouingly towardes their friendes, by whome ſoeuer they ſhould hauehave heard them ſo abuſed, they could not hauehave held their tongues? Thē belike God nor his truth are none of their deare friends, that they can put vp ſuch iniurie done towards him. There is plentie of this patience in all places, but godlineſſe cannot bee ſuffered to come neere, for he is a breake peace and a very vnpleaſant felow, hee is ouer rough and preciſe, and ouer captious, there was good neighbourhood and friendſhippe before he came, they could be merie together, and bee in vnitie, without anye iarre: had it not bene better to vſe gentleneſſe and patience, then to hauehave this broyle? for there is nothing better then louelove, and where that is not, there is nothing good. O miſerable daies! this is the good louelove now amōg mē, that they cannot louelove one another, but they muſt hate God, to hauehave peace and concorde with men to bee at ods with God, for mens ſake, to put vp the diſhonoring of his name, not to continue in patience, vnleſſe godlineſſe bee wanting. The vngodly world, and lewde nature that is in men, taketh occaſion to accuſe godly zeale, vnderunder this pretence: and to finde fault with the preaching of the worde, becauſe, ſay they, it ſetteth men at ſtrife. But we muſt learne in this place to ioine godlineſſe with our patience, for otherwiſe we ſhalbe found to be nothing els but irreligious and prophane dogges: although wee pretende louelove neuer ſomuch. The time wil not ſuffer to handle the reſt, which remaineth in this text. Let vsus remember that which hath beene ſaid, & giuegive all diligence to purſue theſe excellent vertues, that ſo wee may approue our ſelues to be right Chriſtians, and looke for the bleſſed hope promiſed in Ieſu Chriſt.