Four Sermons Upon the Seven Chief Virtues

To the godly Reader.

C Onsidering that for a Christian, being sick in soul, and desiring to be made sound, sorrowful in spirit, & craving comfort, unquiet in mind, and seeking to be at rest, wounded in conscience, and would be in safety, tormented in thought, and longeth for relief, having offended God, and therefore is punished, visited with affliction, and fain would be delivered, there is no other salve but the word of God: And knowing also, that it is the duty of every good Christian in his calling to seek, and thirst after the advancement, and increase of the kingdom of Christ, & the overthrow & utter confusion of blindness, error, popery, superstition, and to be short, of all the power of Antichrist: I have thought it my duty the rather (Gentle Reader) to request here unto, by sundry godly men my friends, the Preacher hereof to publish this book containing sundry points of doctrine tending to the comfort of the godly, & the assurance of their salvation: as also diverse confutations of sects and heresies, which to him that readeth it with a well disposed mind, shall be no less profitable, then it is brief. Maruel not at the shortness of it: the cause thereof is this, that the repetition in the beginning of every sermon, to avoid tediousness, is omitted. Look not for (I pray thee) finesse of speech, or eloquence in the reading hereof: but way the matter deeply, and apply it to thyself effectually, that thou mayest reap profit hereout, to thy souls health, and comfort, the which God grant thee, for his Son Jesus Christ his sake.

The first Sermon upon the first Chapter of the second Epistle of Saint Peter.

BEfore we begin to handle or entreat of the words of this text, it shall not be amiss to note to whom & when this Epistle was written. Concerning the first of these, it appeareth by the third chap. and 1. ver. that it was written unto the same that the former Epistle was. For thus he speaketh. This second Epistle I write unto you, beloved, in which I stir up your sincere mind, by putting you in remembrance: now these were the Jews which were scattered abroad in the dispersiō through diverse countries, as it is expressed in the first chap. of the former Epistle: for the Jews were specially his charge, as the care of the Gentiles was committed unto Paul. Galatians the 2. chapter, 7. and 8. verses. The words are these: when they saw that the Gospel of the uncircumcision was committed to me, as the Gospel over the circumcision was unto Peter: for he was mighty by Peter in the Apostlship, over the circumcision, was also mighty by me towards the Gentiles. For the 2. this Epistle was written by Peter in his extreme age, when he had even finished his course, and was ready to lay down his tabernacle, as he speaketh here in the 14. verse. As for the occasions which moved him to write, they shall appear in the particular handling of the matters.

1 Now let us come to the words of the text, the 1. verse hath two members: In the former he setteth forth his own dignity, that he is not only a servant of God, but a principal servant, and one which cometh unto them as the Ambassador of god, to the end they might know that they had to do with God, and not with men, and so submit themselves to the doctrine & message which he brought: for whatsoever God spake by the Apostles, he so guided their tongue & pen by his spirit, that nothing which they spake or wrote, was their own, but altogether his. In the second member, he setteth forth the dignity which those to whom he writ had with himself: in these words, To those which have obtained the like precious faith with us: as if he should say, although I be above you in the Apostolic dignity and function, yet you are equal with me & with the rest of the Apostles in the chief and principal dignity, & in that wherein all happiness doth consist, evē our precious faith. Here it may be demanded, howe Saint Peter can ascribe unto them a faith equal or like precious with his own, seeing he did so far excel them in gifts and graces, as in knowledge, & strength of faith. The answer is easy enough, namely, that this comparison is not made in the measure & quātity of faith, for therein some have excelled others far, because God doth not give his gifts to all alike: but in the effect, which is the apprehending of Christ with all his merits, which the weak faith doth as well as the strong, and therefore in this respect is equally precious. This I speak, not to make any slothful, when as the Scriptures do prick us forward so much to seek increase of faith, but for the comfort and hartening of the weak, which feeling their infirmity and weakness of faith, if it were not for this which the Apostle speaketh, might doubt whether they were partakers of the same happiness with them; now hearing this, they may be well assured, all though their faith should be but as a grain of mustard seed, yet if it be true faith, it coupleth them to Christ, and maketh them partakers of redemption, to have their sins washed away in his blood of righteousness, to be covered with his obedience of life, to be heirs of the kingdom of glory, as well as the faith of Peter, or any other. Unto this is also joined that wherein the stablenes of this their faith doth stand, as upon a sure foundation, evē the righteousness of God and of our Savior Jesus Christ. And indeed the building of faith is so weighty, and the frame so heavy, that it can stand upon no other foundation but this, that is to say, the righteousness, faithfulness, or truth of God which cannot lie. For if we would persuade a man to believe by this reason, that the thing which we speak, is that which hath been taught by diverse men of great learning & singular godliness: yet because we know that all men are liars, except we be sure that the things which they speak, be those which God hath spoken, we shall still waver, and our faith shall be no faith, which alone can rest in the authority of God, and not of men.

2 The seconde verse containeth his salutation, even that which is common to him with Paul & the other Apostles: wishing grace and peace, to those unto whom they write. And this they do, because it is the chief scope and principal ende of their ministry, to bring men again into God's favor, & to be reconciled unto him. Of this thing speaketh S. Paul, 2. Cor. 5. chap. ver. 18. saying. All things are of God which hath reconciled us to himself by Jesus Christ. And hath given unto us the ministry of reconciliation, for God was in Christ and reconciled the world to himself, not imputing their sins unto them: and hath committed to us the word of reconciliation. Now the are we Ambassadors for Christ, as though God did beseech you through us, we pray you in Christ his steed, that you be reconciled to God. This being the chief end of their travel, causeth them so earnestly to wish it for the people: and to be so serious, not only in teaching them this generally, but also pointing out as it were with the finger, the way to the same: and that not only in their doctrine, but also in their lives. Whosoever digresseth or casteth his eyes aside from this mark & ende of his ministry, ceaseth to be the Minister of Christ. As for example, If he preach the Gospel to purchase renown, estimation, wealth of case, to himself, and not to seek this reconciliation between God and men, and to have grace and peace multiplied upon them, he may well sometimes preach the truth, but not truly.

Likewise, those parents which set forth their children to learning, with this mind: My son shall live an easy and merry life, he shall get some livings, promotions, & dignities in the Church: do lay a corrupt and rotten foundation, & have not learned this doctrine of the Apostle, and therefore the building folowes agreeably for the most, whē they come to have learning, not forgetting this lesson which they learned of their fathers, do become greedy cathers of benefices and promotions, rather then careful feeders of the flock of Christ. But here it may be objected, how the Apostle can wish that grace which is the free favor of God, should be multiplied upon them, seeing that God's love & favor doth not increase nor diminishe, but he loveth and favoreth always alike, being subject to no alteration or change. This may well be answered, that Sainte Peter doeth not speak here of grace, as it is in it self in God towards mē: but of their feeling the same, which groweth by degrees from less to greater, and because it is a thing so precious, the Apostle wisheth that it may be multiplied upon them. He expresseth the mean to be the knowledge & acknowledging of God, and of Jesus Christ our Lord.

3 According as his divine power hath given unto us all things that pertain unto life & godliness, through the acknowledging of him that hath called us unto glory and virtue.

This is fitly joined to the former verse, to show that the abundance of grace and peace is not without cause required at our hands, as if the Apostle should say, You are not to content nor to satisfy yourselves with a scant measure of God's gifts and graces, seeing that there is offered unto you, & set forth in Christ, unto whom you may resort as to a storehouse fully furnished with all treasures, all things which partain to life and godliness.

Secondly, we have to observe in this verse, when he saith that all things are given unto us by his divine power, that here is nothing left in the work of our salvation unto our selves: so that it must needs follow, that these which defend free will, do not speak with the same spirit which the Apostle doth here. For setting forth a contrary doctrine to this it must needs proceed from a contrary spirit. The Apostle doth not say here, that all those things which we want, through the weakness of our nature, shall be supplied, but to show that there is nothing in us at all, but that we are quite stripped of all things which pertain to life and godliness, He speaketh not of repairing or helping in some parte, but of a whole and free gift in every part: when he saith without exception that all things are given unto us by the divine power, which pertain unto life, and godliness: and so this doctrine doth challenge all the praise and glory of our salvation to God alone.

Thirdly, it may be demanded why the Apostle should say that all things are given unto us by the divine power or Godhead of our Savior Christ, when it is manifest that we ferche all things from his manhood: and therefore he saith in the 6. chap. of S. John, verse 46. I am the bread of life: and again in the 54. verse of that same chapter, He that eateth my flesh, and drinketh my blood I will raise him up in the last day: For my flesh is meat indeed, and my blood is drink indeed: by this it is manifest, that life is given unto the world, by the manhood of Christ. The answer is easy, that Christ in his manhood is a creature, and therefore hath nothing of his own, but whatsoever is in him, as to be the life of the world, and the light of men, and to have in him all the treasures of wisdom: This cometh from the divine nature, which dwelleth in him bodily, as Saint Paul speaketh. Now the cause why all these are put into the manhood of Christ, is that from thence we may be partakers of them: for solong as they have residence only in God, we are so far removed from him that by no means we can approach or come near unto him to draw out of him any drop of the same. Therefore though all things be given us by this means, that GOD hath put them into the flesh of Christ, and so is come down near unto us, that we may lay fast hold of him: yet nevertheless because the propriety of them remaineth still in the divine nature, the gift of them is here ascribed unto the power thereof.

Fourthly, we are to note in this verse, that the Apostle doeth briefly set down the ende and sum of religion, and of all these gifts, when he saith, which pertain to life and godliness: for in these two words, unto which the other two do answer, which are set down in the latter ende of the verse, glory and virtue, all those gifts are contained. For that which he expressed first by life, here by glory, that which before he called godliness, here he calleth virtue: they are as much as to say, eternal felicity, and life with glory, and the way which we must pass through to the same, which is godliness and virtue. Here we are to take great heed, that we do not sever or sunder those things which the Lord himself hath so nearly coupled and linked together. And this admonition is so much the more necessary, because there are very many carnal professors and beastly abusers of christianity, which do seem very willingly and gladly to embrace the promises of the Gospel, concerning redemption and eternal life purchased in Christ Jesus: and they make great boast that they look for their parte in the same as well as any other, & yet they look nothing at all to this godliness and virtue, through which we must pass vn to it, for God hath not called us, but as he saith here, to glory and virtue, so that whom soever the Lord hath called to know him aright, and so to be made heirs of eternal glory, he hath also garnished them with virtues and graces of the spirit of sanctification. Until such time therefore, as there shall rise up a new Peter, which with contrary pen shall write a new and contrary gospel, these men shall never assure them selves, nor yet persuade others that they shall ever come to the kingdom of God, seeing they go a quite contrary way.

4 Whereby most great and precious promises are given unto us, &c. Now he showeth by what means or by what instruments the divine power doeth bestow those gifts upon us, and the same are as he calleth them, most great and precious promises which are givē unto us, whereby we are called to glory and virtue, as he speaketh in the former verse: these are called most great & precious, because the things which are offered unto us in the gospel of Christ, for greatness & dignity are incōparable. For what cā we seek out to match with this that here is offered unto us: namely the remission of our sins in the blood of his son, deliverance & freedom from the thralldom of Satan & power of darkness, that of damned creatutes & children of his wrath, he hath givē us this high dignity to be his sons & daughters: & as S. John saith, Reve. I. Christ hath washed us in his blood, and made us kings and priests to god his father: what a change is this, from the lowest misery, evē in the gulf of hell, to be lifted up, to the highest dignity, to be glorified with God in the kingdō of heaven? Because therefore these things are the greatest & most honorable, S. Peter calleth the promises of the gospel, most great & precious. But wherefor doeth the apostle ascribe all to the doctrine of the gospel? for whē he saith, that by these we are made partakers of the divine nature, he includeth all, because it is by the gospel that we are called home to the Lord: for although he utter his will unto us in his law, yet therein he showeth himself none otherwise unto us, but as a severe judge, we can see nothing there, but the dreadful curse, & vengeance of eternal fire: his brightness appeareth therein, but we be not able to behold the same, but are daseled with the sight thereof, amazed & confounded so that we cannot but run from him, because there is nothing but that which is terrible. Cōtrariwise, in the Gospel, he hath revealed himself in the face of his son, where he showeth an exceeding glory, but with such fatherly love, & pity, such abundance of mercy, and sweet allurements, by which he calleth us and draweth us to himself: that here we are able to look upon him with open face, and here his countenance is so cheereful, that the soul which hath once, with the eye of faith seen but a glimpse thereof, is so inflamed and ravished with desire of a nearer and fuller sight▪ that it can never be satisfied. For this cause Saint Paul making comparison between the ministry of the Law and the ministry of the Gospel. 2. Corinthians, 3. Termeth that the ministration of death, and the letter which killeth: and this the ministration of the spirit which giveth life. Which by the way also is to be observed, because there be among us at this day many frātike brains: namely those of the Family of love, which call the true & sound interpreting of the word, the literal sense, or the letter which killeth, & their own gross and foolish allegories the spirit: not knowing that S. Peter speaketh of the difference between the Law, and the Gospel. Here also appeareth of what price and dignity the gospel is: for who can set forth the worthiness of this, whē he saith, that by these promises we are made partakers of the divine nature we were indeed at the first created after the Image of God, and so partakers of his nature: but we lost all this with our first parents, & in steed thereof we were made partakers of the devilish nature, bearing his Image and fulfilling: his lusts. Now by faith in the Gospel, this image is restored and built up in us again, whilst we receive the spirit of sanctification joined with the same. If men did know this first, that all happiness in men is to be made partakers of the nature of God, & to communicate with him: and then that this is wrought only by the Gospel: men would not so lothsomely despise it, and prefer every light commodity, and trifling pleasure before it: men would not seek to disgrace & slander it: men would not be so soon weary in hearing of it, nor think every hour ten while they be at it. Finally men, unless they were mad men, would not as they do now almost everywhere, think them selves best at ease when it is furthest from them: for who would willingly throw himself headlong to destruction; who would so play the mad beasts, as to thrust God from them, & refuse to be made partakers of his heavenly nature? which all they do, that have as yet felt no sweetness in the Gospel, or at least have so little tasted it that it can scarce obtain cold lone at their hands. But there needeth somewhat to be said vpō the phrase of speech which S. Peter useth, for it is somewhat hard to some, & as it was in old time foully abused by heretics, so is it wickedly at this day perverted by the lovely Family, which holding this doctrine that men are deified, and God is hominified, as their language is, meaning that the very essence and substance of God, is transsused into men, and his substance & theirs mingled together, take great hold of this, that the Apostle saith, we are made partakers of the divine nature. But you shall see that every simple man may easily confute thē: if we ask 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, for man is also made of the earth: it is manifest thē, that none is so foolish but he will confess, that when we speak of the nature of anything, we mean not the substance, but the qualities & properties: even so in this place we must needs grant, that by the divine nature in this place is nothing else meant, but that there should be such a nature and such qualities in men, as may carrye a resemblance of the divine nature: as for example, god is holy, we must be holy, he is pure, good, just, gracious, bountiful, loving, & merciful, all these and such like must be also in us: we shall also come to be partakers of life, of glory, of joy, of happiness, and eternity, and so in a nearer sort to be partakers of the divine nature. What are all those now the better, which have so received the precious promises, that their qualities are even as agreeable to the nature of GOD, as light is with darkness, or Heaven with Hell, or Christ with Belial: Since so many shameful and beastly sins, flowe and reign in them, which are so many partakinges of the Diuelishe nature, let them for shame deny that they have ought wherein they communicate with GOD, in any thing saving a bare profession. Then what is it which maketh a good man; The promises of the Gospel. What is it which bringeth life and salvation? The Gospel. Who are they which have embraced the promises, & have the true and lively faith: The holy. Who are they whom God hath called to life eternal, to be those whom he loveth as children, bearing his Image; The pure and undefiled. in the last clause of this verse he showeth his meaning very plainly, In that, saith he ye fly the corruptions which are in the world through lust, this is the way to be made partakers of the divine nature, for as corruptions and filthy defilinges the more they cleave unto us, the more they separate us from the Lord, so contrariwise the more a man doeth fly and eschew them, so much the nearer he doeth approach unto God, who is the fountain of all purity. We are here to note that S. Peter maketh all corruption and naughtiness in the world to spring out of concupiscence, or as it is usually translated, lust: where we must learn first, what this concupiscence or lust is, which is here said to be as it were the seat of sin, and indeed it is the root and fountain, out of which groweth & floweth all evil that is committed in the world, either in thought, word, or deed: to be short, this is that which is forbid̄ in the tenth cōmandemēt, whē he saith, Thou shalt not cover: at least so much of it is forbidden there, as pertaineth to the second table, that is the root & fountain of all evil against men, for there is nothing recited in the same last commandment, but toward men: & when our Savior Christ setteth forth the sum of the first table, he saith it is to love the Lord with all the heart, with all the soul, &c. Now where the whole heart is required, there concupiscence must needs be forbid̄: but ye will say, what is it; wherein doth it consist? It is not in deeds, words, nor thoughts, but a more close & inward sickness, bred as they say, in the bones, the natural blot & spot of original sin, which we have by inheritance, from our first parents, & bring with us out of our mothers woēb, out of which all evil thoughts & desires do arise in us. S. James in the first chap. of his Epistle maketh it the womb & mother which conceiveth & bringeth forth sin: Let no man (saith he) when he is tempted, say, I am tempted of God, for God cannot be tempted with evil, neither tēpteth he any mā, but everyone is tempted when he is drawn away by his own concupiscence, & is enticed: thē lust when it hath conceived, bringeth forth sin, & sin whē it is finished bringeth forth death. The first thing we have here to note in this doctrine is this: that all corruptiō is of our selves, not coming from any outward cause: it is true that Satan is an instrument, & as it were the bellows to stir and kindle in us the lusts of sin, and beareth a very great stroke in the matter: but if it were not for this concupiscence that is in us, he could not bring his matters to pass, the provocations and alurementes of wicked men, are so many means to drive us and draw us into sin, but yet the cause is in our selves. A chief point to be observed that we may learn to condemn our selves when we have done amiss, and not after the manner of men, which look when they have faulted howe they may disburthen themselves, and be discharged of the blame, and therefore they will either cry out of the Devil, as though he, as they say, ought them a shame, or else they will say, woe worth such or such that ever I knew them, if it had not been for them, I should not have done thus. The Prophet David when he had committed murder and adultery, being reproved by Nathan, although he knew rightwel that the Devil was a great furtherer in the matter: likewise he might have thought upon the fond dealing of the woman, which so indiscretly washed her self in such a place as others might see her: yet he letteth these go, and to the ende he may wholly and fully condemn himself, he looketh home to the wellspring of all this foul and beastly sin, and saith, Behold I was borne in wickedness, and in sin hath my mother conceived me: as if he should say, O Lord, I cannot seek any way to be excused, for all this rebellion against thee, is conceived and bred in mine own corrupt breast, I brought the root of it from my mothers womb. This is a good lession for us to learn: for so long as we do not know it, but like partial and corrupt Judges go about to excuse our selves, & to rid our hands of that we have committed, we shall never come to any sincere reap̄tāce. Further, wear here to observe in this place that all corruptiō coming from this lust, if we will repent indeed, we must begin here. For if they be changed only in their outward deeds and words, and this inward sickness not healed, they have gained nothing, no more thē a man which would destroy a tree, and doth no more then loppe & shred of certain boughs and twigges, leaving the stump and root behind: for so long as this doth live in them, they may well seem in the eyes of men, to be very great converts, if they be ignorant idiots, are become such as have gotten some skill and knowledge: from drunkards, ruffians, adulterers, and such like, they become sober and modest, and of good behavior: as this may be done before men, and yet the heart nothing altered before God: for there be many causes which may move men to seem outwardlye to be godly, when the heart within is fraught with loathsome lusts, and full of rotten corruptions, which make men still altogether abhominable before God. To be short therefore a man shall neuet rightly judge of him self whether he have repented, unless he look to the bottom of this sore, that it may be healed. The greatest multitude of men, being as blind as beetles in this point, imagine that repentance, is a very light & easy thing, which they can have when they list: when a man of wisdom saith this, that here lieth so deep a matter, that here be roots which are hard to be pulled up, he is moved to be the more careful, least he deceive himself. Look therefore every man to his thoughts, for by them is the trial made: if the thoughts be changed, & the inward desires altered, so that of profane and worldly, they are become holy and heavenly: then he may boldly say, I have a new heart, and there is a right spirit renewed in me, I have repented, I have not plaide the hypocrite, I feel an upright heart toward God, I feel the corrupt fountain stopped, so that the filthy matter, and stinking mud doeth not boil forth as it did. It may also be demanded here, whether this just be not a sin or a corruption of it self, because S. Peter saith, that corruption resteth in it. The place which I alleged out of the 51. Psalm, doeth prove it to be a sin: also it may be proved out of the fifth to the Romans, Where Saint Paul proveth that infants have sin, because they are subject to death, which is the reward of sin, although as he saith, they sin not after the similitude of the transgression of Adam. Therefore if we had none other but this, it were enough to condemn us, and utterly to cast us away. Let us never cease therefore, until we feel a change in our selves, even in this secrete infection, for otherwise we shall never be able to fly the corruptions which are in the world, or as Saint James speaketh in the first Chapter of his Epistle, to keep our selves unspotted of the world, so long as we carry the corrupt world in our own breast: neither shall our religion be pure, for thus it is said, if any man among you seemeth religious and refraineth not his tongue, but deceiveth his own heart, this man's religion is vain. Pure religion and undefiled before God, even the father is this, to visit the fatherless and widows in their distress, and to keep himself unspotted of the world.

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

ANd hereunto give all diligence, &c. He hath declared in the former verses, among other chief matters: this one especiallv, to howe great holiness and pureness through sanctification, we be called: which was chiefly expressed in these words, that by them ye may be made partakers of the divine nature, in that ye fly the corruption which is in the world through lust: unto this now he joineth an exhortation, requiring at their hands not only to put to their diligence, but also, as he saith, even all diligence, For as it is the greatest and chiefest thing which we are to look after, so there is required at our hands, to give our principal care and study thereunto: this equity must easily be granted, that if we cannot obtain or get the things of this life, which are small in comparison, unless we put to our diligence, for God will have it to be so, that then of good right▪ look howe much heavenly things exceed in dignity, the earthly, so much must the care and diligence bestowed upon them exceed. How far almost are all men from this doctrine both in practice and judgment: first, when we see the exceeding travel & pains which they stick not willingly to bestow, in getting the beggarly trash of this world, either riches or honors: they will ride 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 starve themselves with hunger and bearing their brains with as great diligence as can be possible: but when it cometh to these things which S. Peter speaketh, as things of no price, they pass by them, in such wise, that they are here even as slothful and careless, as they are diligent in the other. For judgment in this behalf, if a man talk with these worldly men, they will show their mind and opinion, ask them why they be so careful for these worldly things, their an swear is ready, we shall otherwise come short of them, and go without them: & why do ye not seek as fast for heavenly things, they be the greatest: they be in deed the greatest, but we commit that to God, we will not meddle with that. Thus they shift off the care of godliness, as though god did not require it at their hands: never hearing of this which S. Peter requireth: we must take heed of this, giving ear to god, who teacheth us this lesson by the holy Apostle: for if we let this pass, we are most miserable: here also when we are warned to give all diligence, appeareth plainly howe hard a thing it is to fly from corrupt lusts: for if it were an easy thing to be done less diligence might serve: but sin cleaveth near and sticketh fast in us, & is not easily shaken of: it is deeply rooted, so that unless we dignity very deep, we are sure to leave the roots still behind, which will grow & spring again as fast as before, yea oftentimes seeming to be dead, they sodeinly revive: so that we are set a work while we live here without any intermission, to be still toiling to pul up these weeds, the ground is so rank, that in a very short time it will be wholly overgrown. Therefore such as despise the means which God hath appointed, or use them over negligently, must needs have their heart over grown with these stinking weeds of lust and concupiscence: and so if ever there be any good seed in them, as good motions or inclinations to fear God, they are by and by choked, so that they can bring forth no fruit, or at least no ripe and timely fruit.

But here may be objected, that this agreeth not with the former saying, that the divine power hath given us all things which pertain to life and godliness, there he ascribeth all to God, and taketh all from us, here he seemeth to give somewhat unto our diligence, and so to establish freewill in us. We must answer here that God worketh all in all, & alone striketh the stroke, yet he doeth not work in us, as the carpenter or Mason worketh upon the log and the stone, which have no feeling of that which is done upon them, and therefore nothing of them is required: but we have a will in us & reason, which of them selves being corrupt, do nothing but hinder this work, until such time as god hath fashioned them anew; we have appetites & affections in us, but of them selves mere rebels: these he •… eth and subdueth. So that this work of God in us, is not without a feeling of it, for he moveth us to will, to desire, to sorrow, to rejoice, & such like, so that our diligence is required, because he worketh in none but he doth make them diligent; here is still then that which God doth bestow upon us▪ and not that which we have of ourselves. By this place all those are answered, which cloke and defend themselves in then naughtiness and sloth in the service of God, after this manner: we have that which God hath given us, all men are not alike godly, every man cannot do as you do: when their own heart and conscience doeth tell every of them the contrary, saying, thou art careless, and negligent, thou hast as much as thou desirest: for God doth increase all gifts and graces in those which use all diligence in seeking after him. Let us learn therefore, brethren, to put in practice all those things which are here taught, to give greater diligence, and so beat our brain more earnestly about heavenly things, then about these earthly, to labor & travel more for godliness, then for treasures and riches. Which if we do, we shall feel increase of strength to cast out corrupt lusts, although not so much as fain we would, yet God being true we shall have so much that we cannot fail nor miss of our desire. It followeth, join moreover virtue with your faith, &c. Saint Peter knoweth what babes we be, how unable to guide our steppes in the paths of godliness, and that maketh him not only to move and persuade to godliness, but even as it were taking us by the hand, and teaching us howe to tread every step, he rehearseth particulerlye the things wherein we are to travel, when he saith, Join moreover with your faith, virtue, with virtue knowledge, with knowledge, tēperaunce, with temperaunce, patience, with patience, godliness, and with godliness, brotherly kindness, and with brotherly kindness love.

Faith here is set in the first place, unto which all the other must beeioyned, because without it we cannot by any means please God, it doth justify us be fore god alone, but yet it doth not go alone, neither is it dead and fruitless, for these things do accompany the same. In the next place therefore, he coupleth unto this, virtue, which is generally put for all the fruits of faith, and all the duties of a godly life. These cannot be wanting, but by and by it must needs follow, that the faith is a dead faith, not able to justify us before God, nor to give life: it cannot indeed be rightly termed any other then a shadow or dumb picture of faith, which may carry some show and color of that which it resembleth. Even as we see some painter so skillful, that he can cast such colors in painting fire, that at the first blush it might make a man judge it to be fire in deed: but if a man hold his hand to it, to feel for some heat, and to make trial by the effects, a child will be able to judge easily, that it is but a dead image, because the effects are wanting. Even so there be very many men, as cunning as any painter, to make a show of faith, through great brags and vaunts, that God is their God, & that they all put their whole trust in him, that they look to be saved as well as the best, yea though but a few, yet they hope to be of the number of those. Let us look therefore that we be not deceived here, let not the outward appearance beguile us, but let us come to the true trial, if there be as much virtue in their life, as there was heat in the foresaid fire, then know that it is even as good a faith, as that is a fire. For ye may as well separate fire from the heat thereof, as faith from good and godly virtues, which are the fruits thereof-What shall then be said of all those from whom do flow so many filthy sins, that scarce at any time doeth appear in them, so much as a shadow of virtue? they cannot deceive any wise man, much less shall they be able to deceive God, Let everyone therefore take heed that he deceive not himself, to think that he is richly endued with faith, when he is so poor in virtue, for if the latter abound, we are sure the former doth also abound. For we must try our faith by our virtues. Next he willeth to join knowledge unto virtue. These three are general, faith, virtue, & knowledge, and are so linked together, that they cannot be sundered. For faith is not a blind fantasie which man doeth imagine of his own brain, but it is begun in the right knowledge of God's will, and increaseth and groweth by the same: it is also the rule and square to measure and guide all virtue by: for we must not think, that that is good which seemeth so unto our reason, but that which God in his revealed will hath called good: unless therefore virtue did grow in us, we cannot have it, before we become skillful, and have learned it out of the word of God. For this cause the Apostle moving these excellent men to increase in godliness, showeth them the way, when he willeth them to increase in knowledge.

Now if we mark well, what manner of men they were to whom he wrote, namely, no babes nor youngelinges in the Gospel, for he said they had obtained like precious faith with him, and after ward in this Chapter he saith, they did know and were stablished in the present truth: we shall easily perceive howe this may stop the mouths of many, which hold blind errors. First of all of those, which affirm that ignorance is the mother of devotion, if godliness and virtue be the true devotion, then it must needs follow, that their doctrine is false and devilish, seeing we are charged to join unto our virtue knowledge: it is true if they mean Popish devotion, for they could never have kept men in awe, to be zealous of their religion, and to seek for that at the hands of men, which God alone doeth give, unless they had kept them in blindness and ignorance: and therefore they took a wise way, to keep the people from knowing the word, which so soon as it brake forth again, disclosed all their falsehood and treacherye, in so much that neither good nor bad almost, have any devotion unto them. Secondly of those, which although they be not rank Papists, yet have in them still a smack and savor of Popish principles: and therefore like fools, are also enemies unto knowledge. For thus they speak, it were no matter if there were less preaching, I think the people be the worse for it, there is knowledge even enough, what should lay men be troubled to learn, or to seek for the knowledge of the Scriptures let them tend their work, and look to their occupations, and learn to be quiet, and to deal honestlye: against these poor blind beasts, (for I may use no gentle speech) we are to reason out of this place: first that all men, know they never so much, are here commanded to increase in knowledge, to the ende they may increase in faith and godliness. Secondly, let them consider to what manner of men Saint Peter wrote, namely, to poor and riche men, women and children, to all sortes, and to be short, to as many as would have Faith and virtue, and so come to life and glory, and therefore as well the poor ploughman, as the great Clarke is commanded to increase his knowledge out of God's book: Thirdlye, they much ouershoote them selves, when they would bear them in hand, that knowledge, which is the guider of virtue, should be the cause of vice: Nay, if we wipe our eyes, and look better to the matter, we shall see, that there is a sloodde of ignorance, which hath almost over whelmed all, and in many which seem to know very much, if they were sounded to the bottom, there should be found in them gross ignorance, and palpable darkness: and so in deed the true cause of all foul sins, which abound at this day among us, and flowe even as a swelling Sea, is the want of true knowledge. This ignorance hath taken such root, that all they which have made proof, will confess with me, that our time is like the time of the prophet Isaiah, 28. who having labored himself as it were out of breathe in teaching, and seeing so small profiting, being commanded of the Lord still to go to his business, bursteth forth into these speeches: whom shall I teache knowledge? whom shall I make for to understand? them that are waned from the milk, and drawn from the breasts? for precept must be upon precept, precept upon precept, line unto line, line unto line, a little here, and a little there. And in another place, he saith, the word of the Lord was like a sealed book, if he come to o • e, saying, Read this I pray you, he make • h answer, I cannot read, to another that can read, he answereth, I cannot, for it is sealed.

Furthermore, let these seely creatures learn of this place to be ashamed of that, wherein they seem after a sort to glory, when they use to say, as they think in defense of themselves, we be without skil, we have no knowledge, we be poor honest men, we have no learning: it is as much as to say, we have no faith, we have no virtue, we have no godliness: for we be plainly taught here that faith, virtue, and knowledge, must increase and grow up together. Let us all print this lesson deeply in our minds, that it may drive us to make haste to come out of our ignorance, and to seek apace after knowledge. Let us take heed of flattering our selves as some other do, which having gotten some skil, or at lease think that they have set very light by the public teaching of the word, they do excuse them sel • es after this sort, I thank God, I am not of the ignorant sort, nor of the meanest judgment, I know somewhat, let them hunt after preaching that need, it is very good for them, as for me, I am sufficiently acquainted with the matter already: this kind of men are hard too deal withal, because they be wise in their own conceit, and not in the Lord, for if they had once but even a little tasted of true knowledge, of the sweetness and power thereof, they would never have enough of the first sponeful, if they had an healthful stomach, they could never be brought so soon to loath, & as it were to vomit up again, so wholesome sustenance. But let us learn here, that when our knowledge is grown to be never so great, because we know but in part, and we know nothing as we ought to know, as Saynte Paul saith, even then we are to give all diligence, to join to our virtue, knowledge, unless when we have begun and proceeded so far, we mind to fall back again. This place doth plainly set forth the woeful and miserable state of those which b • e without teaching, or have it in so scanty a measure, that they come almost to no understanding: they are meerie and think all is well, and think themselves best, when they are least dealt withal, but judge righteous judgment, which the Lord by his Apostle teacheth us to judge, and we shall see, that their mirth is nothing else, but a mad laughter, even in the midst of fearful and horrible destruction. Unto knowledge join temperaunce, &c. Or continence, for so the word which Saint Peter useth, may be translated. But what doth he mean, having bidden us to join virtue, to faith; Again as though he had forgotten himself, to express certain several kinds of virtues, which he will have us to join to the former, when as indeed, the word Virtue containeth them all. We may not think but that he is very well advised, and that he knoweth with whom he hath to do, what babes and children we are which must not have meat set before us in gross to be our own Caruers, but it must be mynced too our hands, we must also be fed as it were by spoonfuls. For this cause he did not content himself to exhort in general unto virtue, but also to name and pointe us out certain chief branches, which we must especially labor about, for unless God should deal with us in this wise, so vain are we, that we should wander and roue, as it were in a wide field, and never come nigh the mark or at least in looking after someone virtue or other, forget and let go, the chief and principal. For we see many that can roll in their mouth the name of virtue and godliness, and nothing almost but virtue, virtue, as though they would persuade men, that their garden did grow full of such herbs, but when we come to this particular examination, to look for this virtue and that, in steed of these sweet herbs, we shall find nothing but stinking weeds. Here is a great parte of our diligence and wisdom, therefore, that when we study for virtue and godliness, and when we cal upon the Lord for gifts, we search out every part, and branche, least we be overseen in some special pointe, and lease while we seek to increase one virtue, another decay in us, for that shall come to pass, if we cast not our eyes diligently on every side, and so oftentimes we rather loose then gain, rather go backwarde then forward. Out of the negligence in this point of doctrine, or for want of knowledge in it, men grow into security, & a very little contenteth them, yea though it be but even some show of virtue, and slouthfully they shuffle of the matter: a thing greatly to be taken heed unto. Because, out of all question, it is that which hath caused diverse forward men, in continuance of time as it were gathering rust, to become slack: if we have desire therefore to continue, let us learn to put this lesson in practice. But why doth he will us to join temperance or continence with knowledge, it should seem that he had no regard of any affinity in matching these things together, for temperance is conversant about pleasures and delights: Yes verily, we shall plainly see, that there is great cause for which he joineth eve, ry one of these virtues together. And first to begin with this, ye are to note that cōtinencie is not conversant alone, about the delights of the body, but also of the mind: so that in seeking knowledge, which we must do very eagerly, we are to take heed of these extreemes which are contrary to a continēt mind, either to be so wavering, that every puff do drive us frō the manifest truth, or else on the other side to be so stiff, & so willfully wedded to our own judgment, that we will stand in defense of that which we have once liked, and not admit any reason to the contrary: both these are contrary to a continent mind: and both of them enemies to true knowledge. Therefore we are warned here in our diligent search for knowledge, to take heed that when we have learned the truth, we continue steadfast and unmovable in it, not to be tossed to and fro, as some unstable minds are, who when they have been taught the truth, the least doubt that is raised against it, causeth them by & by to shake, & to fear whether they be in the righte way or no, also we must take heed of that stiffness, which causeth some to speak when it were better for them too hear: & to be heard aloft, when a lower voice might serve them better: far from the counsel of S. James who willeth us to be swift to hear, and slow to speak. Let us be sure our knowledge be well grounded, before we settle our selves to continue in it: least in steed of heaping up gold, we fil our chests with nothing but dross. Also we must beware, that we bend our study for the knowledge of these pointes which serve to increase godliness, and true edifying. For many seek for knowledge, but their vain brain, doth carry them to seek after curious questions, and too let pass those things, which should do them most good: and this is a sore and grievous sickness in men, as the questions they commonly move, do show. He addeth, To temperance join patience. This also may seem to be somewhat strange, but if we look well unto it, we then shall perceive the meaning more plainly: patience is not only requisite in those which have received the profession of the Gospel, to bear and endure all persecutions & afflictions, which oftentimes are so raging, that (except we have our hearts well stayed, and seasoned with patience) we shall be driven to forsake, and to forswere our knowledge: but also it is very requisite to be well armed and fenced with it, when we shall have to do with those which are absurd and gross, and therefore it is as a dagger to a man's heart, to hear all their blockish reasons against the word, to see howe senseless they are, when the plain truth is laid before them: Likewise their spiteful raylinges, and fleeting mocks, which they will use: their bold abusing of God's word, their arrogant presumption, which causeth them to prattle very fast, even they know not what: or eles we shall be hurled hither and thither upon rocks, and make shipwreck of our mildness: and so mar and disgrace the good cause, which we have in hand. For wicked men will judge all to proceed of rancor & anger, and ascribe all to choller, and so by this means there is procured some dishonor to God: who should greatly be honored if we could meekly (as the Apostle willeth) instruct those which are contrary minded, proving if God at any time will give them repentance, to come out of the snare of the Devil of whom they be holden captive, to do his will: & so to stop their mouths, that they cannot be able to answer. The want of this virtue oftentimes bringeth great inconvenience, to the conference of brethren, which should bring together (as it were into one heap) whatsoever everyone hath gleaned by himself, that so the one might supply the want of the other: but the impatience of some is such, that great inconvenience doth grow thereby. To conclude this matter, seeing troubles are allotted unto us, & sufferings for the truth, & that we are subject to so many reproaches, railings, taunts, & mocks, at the hands of absurd & evil men: who soever looketh to walk in the way of knowledge, he must seek to possess his soul in patience. It folowith, with patience godliness, &c. A man may demand what manner of order is here used, in willing us to join godliness to patience, & then to godliness, brotherly kindness: is not godliness the whole or the general, & these branches, are members of it? True it is that this word is often used, generally to comprehend all goodness, but in this place, it comprehendeth but the first table of the law, wherein we are willed to be devout or zealous: a very necessary caveat to beware that we do not become so patient, that we forget to be zealous in the Lord's quarrel: it is as if Saint Peter should have said: I would not have you so meek, as to bear and put up all, I would have you withal to be hot in God's quarrel, forget not that. For many under a color of a meek patience, do cover the want of religion, for if God be dishonored, his truth defaced, his servants slandered, they can hear and see, and yet be as meek as a Lamb: but if themselves be touched ye shall see them play the Lions, and of luke warm to become fire hot, this therefore is no patience which wanteth godliness. We must learn then, both with patience, and meekness, to deal in the Lord's matters, & also with fervent zeal: least in steed of this excellent virtue of patience, which was commended unto us, there be nothing but a profane ungodliness & an irreligious mildness, in which at this day moe do offend, then through impatience: for these Atheists have this as an excuse very readily. Are we not commanded to be gentle and soft? Is it not our duty to maintain love, and charity with our neighbors? Indeed they be great swearers, and sometime they use to speak against gods word, if they be awry, I think they shall answer for themselves, if we should gainsay, or seem to reprove them, they would not take it well, therefore I think good not to disquiet them. Here is now wonderful patience, these are very godly and charitable persons, yea even a treachery towards GOD and men. For is there any of them, which being slandered with some foul crime, whereby they should receive great injury, or be spitefully railed upon, if some of their near friends sit by and hold their tongues, when they know they be injured, that cannot by and by feel & say, this was cold friendship, that they could not have dealt so vnlouingly towards their friends, by whom soever they should have heard them so abused, they could not have held their tongues? Thē belike God nor his truth are none of their dear friends, that they can put up such injury done towards him. There is plenty of this patience in all places, but godliness cannot be suffered to come near, for he is a break peace and a very unpleasant fellow, he is over rough and precise, and over captious, there was good neighbourhood and friendship before he came, they could be merry together, and be in unity, without any jar: had it not been better to use gentleness and patience, then to have this broyle? for there is nothing better then love, and where that is not, there is nothing good. O miserable days! this is the good love now among mē, that they cannot love one another, but they must hate God, to have peace and concord with men to be at ods with God, for men's sake, to put up the dishonoring of his name, not to continue in patience, unless godliness be wanting. The ungodly world, and lewd nature that is in men, taketh occasion to accuse godly zeal, under this pretence: and to find fault with the preaching of the word, because, say they, it setteth men at strife. But we must learn in this place to join godliness with our patience, for otherwise we shall be found to be nothing else but irreligious and profane dogs: although we pretend love never so much. The time will not suffer to handle the rest, which remaineth in this text. Let us remember that which hath been said, & give all diligence to pursue these excellent virtues, that so we may approve our selves to be right Christians, and look for the blessed hope promised in Jesus Christ.

The third Sermon.

ANd with godliness brotherly kindness, &c. We have heard already, that with our faith must be joined virtue or godly deeds, which it cannot be without, if it be a true faith: with virtue we are commanded to join knowledge, which may be a guide thereunto, our knowledge must go with temperance, with this must come patience, & thereunto must be joined godliness. There remain yet two branches of these special virtues, about which we are to travel: the first of these is brotherly love or kindness, which must be yoked with godliness: as I said, that this godliness he speaketh of, is referred to the first table of the law, respecting God and his religion, that we be sound and zealous in the same, and not as those which are for all times, and all religions, and therefore care not what be said against religion, being very belliegods and Atheists: so this is referred to the seconde table, showing what we owe unto men. This is very fitly, and necessarily added, for as there be many, which regarding men only, howe to please, and not to grieve or offend them, altogether forgetting their duty towards the Lord God, and wholly shutting him out, as though their chief care should be of men, let pas godliness: so there be some that offend on the other side, which looking always so high, as to have respect to the Lord, and his truth, to be earnest and fiery in that, overlook men, forgetting the duties which they owe unto them: the holy Apostle meeteth with this mischief, and telleth us that we must so love God, that we also love men: join, saith he, to your godliness, brotherly kindness: for unless this be joined, and go with our zeal of God's word, it is no true godliness, although we be never so sound in judgment and seem to be as hot as Moses or Elias, yea even to be swallowed up with burning zeal: for it doeth not proceed from God's spirit, who doeth also work the love towards men wheresoever he goeth: but it doeth proceed of some corrupt cause, as of vainglory, or self love, and such like, and deserveth not indeed tobee called godly devotion, no more then the true faith can be without virtue, or deserveth to be called ought, save a shadow, or Image of faith, if it be without good works: but it is a bitterness, which resembleth the true zeal, which doth evermore carry with it, a love, and care towards men. True it is that to be zealous in spirit, is a singular and special gift of God, and they which be without it are but brutish, & senseless creatures, not knowing God, nor howe precious his glory is: yet this must be lo • ed unto in everyone of us, whether we bear a lo • ing affection toward our brethren or no: for if we love God, we must needs love men, which bear his Image. If we delight in the word of God, this is one chief point of doctrine which is taught in it, that we be loving and kind unto men. Therefore as Saint Paul 1. Cor. 13. showeth, that very excellent gifts do not profit without love, so likewise in this place we be taught, that if we would seem to be godly, and have not love, it is nothing worth. Let every 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, whosoever, and whatsoever they be: but yet withal that he must look down unto men, rendering unto them their due also, this doing he may behold he is in the right way. Unto this brotherly love we be charged to join love. It may be here demanded again, what manner of speech this is, which the Apostle doeth use, for is not brotherly kindness or brotherly love, as the word doth signify, and love all one; We must be far from thinking Saint Peter to deal with so little heed, as to will us to join the very same thing to the same: we must therefore seek a difference between these two. We may take this difference, either that the first of these doth express what we owe towards the Godly, who be chiefly called the brethren, and the latter what we owe unto all, both good and bad: or else the former, doth signify the inward affection of love, and the latter, the outward practice of the same: for the doctrine in both these, is needful to be opened. If we take then the former sense, we be willed to join with our love towards the godly and faithful brethren (whom we ought chiefly, and more dearly to favor,) a love also which may reach even over all, good and bad, friend and foe, This Saint Paul teacheth when he willeth us to do good to all men, but especially to thē which are of the household of faith. So that we must acknowledge our selves bound, in some sort, even to the wicked: according as our Savior doth teach, Math. 5. Bless them which curse you, pray for them which hate and persecute you: and Saint Paul saith, Rom. 12. If thine enemy hunger, feed him: if he thirst, give him drink. Well then, although this be very hard to man's nature, yet the Lord doeth straitly require it at our hands: and so that if this be wanting, we do but deceive our selves. If we take it in the latter sense, the first word to signify the inward affection of love, the other, the outward practice: then we have here a notable point to be observed, not to ouershoote our selves in our love, in judging it to be right, & sincere, when it is halting, and lame: for many when they hear, that we are so straightly charged, for to love our neighbors, & that without the same, there is nothing good in us, or which God accepteth: look no further but thus, whether they bear any grudge or evil will in their minds, & if they cā say I hurt no mā, nor I mean no hurt to any, they persuade thenselves that this is an excellent love. And so a stone meaning no hurt may be said to love: other somewhat wiser, do not only look to that one thing, whether they bear evil will, but also whether they have any kind of affection in them, and here they stay, when they should goeyet this step further, to see that this kindness in them, breaketh forth into good and charitable deeds: for there may be some loving affection in a man, and yet bring forth but slēder fruits, because there is a great sloth in nature, which hindereth men from putting their love in ure, for love is laboursome and painful as Saint Paul setteth it forth 1. Thes. 1. when he saith, Your laboring love. If then we will love the brethren, here is the touchstone, by which we may prove our love, that we spare not for any labor or cost, nor yet wax weery: because love is not like one that is lazy & luskish, loytring at home within a man's breast, but steppeth abroad and is very diligent: neither doeth it prefer every light commodity & vain pleasure, before the benefit of the brethren. Then by this it is manifest, how that all those which would seem to be godly, and yet have cast away the care over their brethren, at the least thus far, that they will neither travel, nor be at any charge, for other men's sake: whose wealth they should procure, especially of the soul, for therein lieth the chief trial of love: because it is a preposterous thing, to be very tender over the body, a rotten carcass, and to pity the misery thereof so much, & in the mean while, not to care for that, that is more precious, namely the soul, the relieving and healing of which, shall be the happiness of the whole man forever. This I speak because we see many, that will bestow somewhat upon the relief of the bodily misery, which have no pity upon me, which wander in blindness & ignorance, whose souls are famished & pined, for want of food, full of deadly wounds and sores, which are not salued, bound in the bands, and chains of sin, holden under captivity by Satan, even ready to be swallowed up, of the bottomless gulf of hell: the cause in deed is, that they have not yet learned to pity their own souls, and therefore cannot pity the souls of their brethren: for if they did know the spiritual misery, they would neither spare night nor day in traveling to have it eased: whereas now contrariwise they can pull back men, from godliness, and discourage them from seeking after salvation: they can laugh & sport themselves in their own sins, and in the sins of their neighbors, as though there were no misery therein, finally, being cruel murderers of souls, would nevertheless, gladly be deemed charitable: But their bountiful alms, doth want seasoning. Let us learn therefore to pity, & to show kindness to the bodily necessity of men, and not to forget especially, & above all, to procure with all diligence, as much as lieth in us, the salvation of their souls: otherwise we can never be said to join love, and godliness together.

In that which followeth in the four next verses, there is shown partly the great, and singular commodities, which we shall reap, if we be garnished with these foresaid virtues: and partly the discommodities, which we shall find, in the want of the same. And this S. Peter setteth forth, not staying in the bare declaratiō of the virtues, which indeed of themselves, being so precious & excellent should move us, but dealeth with us, as with those which are lumpish, and dull, needing many spurs, to be pricked forward withal, and all little enough: let us be careful therefore to take heed to that he saith. If these things be with you, & abound, they will make, &c. In this 8. verse, he beginneth to show the commodities which shall redounde unto us, if we so give our diligence, that we may be richly decked with these graces: they will make you, saith the Apostle, that ye shall not be idle, nor vnfruiteful, in the acknowledging of our Lord Jesus Christ. It is a shameful thing, when GOD hath shown himself unto us in his Son, hath called us into his service, out of miserable bondage, for us to be idle, and vnfruiteful: If the Lord have planted us, if he have dressed us, then, as it is also said by our savior Christ, John 15. Herein is my father glorified, that ye go and bring forth much fruit. Then it is by this place very apparent, that a man may draw out a sure & an infallible argument, against all those which are idle, and slouthful in the profession of religion, and as they say key cold, or slack in the worship, & service of god, or unfruitful in good works: namely, that they are graceless, void of faith & those virtues which do ever accompany the same: for when Saint Peter saith, if these things be with you, they will make that ye shall not be idle, nor unfruitful, it followeth necessarily, that such as be idle, which ariseth for want of zeal, or be unfruitful, continuing in their sins, it is, because they did never yet come to the true knowledge of Ch • ist; they may well bost thenselves, of their strong faith, make a brave show of their skil, & sine wit, so that men might think there were some deep thing in them, & that they should be able evē to judge, & give aright verdit, in all matters: but a man reading but even this place, finding them idle, and unfruitful, (yea even a simple man) shall easily sound them to the bottom, and say of them, that they have not as yet known or learned Christ: because they want those former things. We must note this also, when he saith, If these things abound in you: this is, that we should not content our selves, with a scant and bare measure of faith, of virtue, of knowledge, and of the rest, as he setteth them down: but we must labor to have a daily increase, for that must be gathered by this, that he pricketh forward these ripe, and grounded men. A doctrine most necessary to be urged, because if men have gone two, or three steppes, or have once a little begun, to labor about these things, so that they can look back, and see some come behind them, or can say I thank God, I know somewhat. I hope that I am not without faith, somewhat there is which I have done, that I would be loath to do again: they by and by persuade themselves, that they are sufficiently furnished; so that they will not stick to say, I trust I have that which shall serve the turn. Nay, the Apostle telleth us another thing here from the Lord, & that is, that we must overflow in these, and abound: and truth it is, that these men which think they be well fraught, and so seek for no further increase of store, have as yet nothing, for if they had once found the sweet of these things, and seen withal that they are far behind, and in beggarly need, they would never content themselves with so little: for who is he, which feeleth increase in worldly treasure, that will cry hoe, and say, I have enough? Is there less in the heavenly treasures to draw men to like them, than in the earthy? Or is it because men do not know them? We must learn to take heed of such therefore, as would bear men in hand, that it is sufficient, yea, that it is the best of all, for men to content thenselves with some civil honesty, and not to seek and weerie their minds to gain knowledge. But these were never as yet the men, which might be right called the scholars of Christ, much less we are to deem them worthy masters, or teachers of others, when they go flat contrary to the holy Apostle of Christ, who willeth to seek for so great abundance: when as they would content themselves and persuade others to be contented, with scant a shadow of these things, which should be so plentifully found in them: Notwithstanding some are so blind, that having no shadow or show at all of goodness, yet think they be gone far enough. In the next verse where he saith, He that hath not these things, is blind, and seeth not a far of, and hath forgotten that he was purged from his old sins: he setteth forth the discommodities which follow the want of these virtues. And this he doth, because some man will be little moved to hear that commodity which he spake of, and will say, what care I though I be idle? What care I though I be unfruitful? I will not go about to be better thē other men, what should I labor to excel those which are wiser then I; If then they will not regard this, that these virtues will make them excellent servants of God, yet let them consider what the Apostle maketh them without the same, where he affirmeth them first to be blind, (a very miserable thing in the bodily sight, much more in the spiritual, which he here meaneth:) when God hath so clearly revealed himself in the face of his son, in the knowledge which bringeth salvation, that the God of this world, as Saint Paul speaketh. 2. Cor. 4. should so blind their minds, that the light of the glorious Gospel of Christ, which is the image of God, should not shine unto them. Secondly he saith, they cannot see a far of, or that they be poreblinde, for such as have the beams of sight scattering or spreading a sunder, so soon as they be out of the eye, cā see well enough just by them, but not a far of, to these S. Peter doth compare those men. But it may be asked what he meaneth: first to say they be stark blind, & afterward to attribute some sight unto them. It may seem by this word, that he maketh their cause not so evil, as before he had said it was: yes even as evil, for he saith as much in this word, as he did in the other: for when he saith, They cannot see a far of, he taketh from them all sight of heavenly things, which are removed from us, & seen only by faith: he doeth not deny them the sight of those things which are at hand, because they have a good and a sharp sight in the things of this world, for the most part, better then they which can see a far of. But what are these quick wits the better, whē they are but for this world, and their condition no better then that of the poor beast, (yea much worse) when we respect the misery in the world to come? Let not this therefore cause thē to set up their bristles, that they can see so well and pearcingly at hand, (that is, in earthly things) when as they are as blind as beetles in things a far of, that is to say, in heavenly things. Here we must seek to have eyes given us of god, with which we may be able to see beyond this world: for before such time as the Lord hath given us some glimmering of heavenly things, we shall never covet to obtain them. And this is the cause that these poreblinde men never pass greatly to know the Gospel of Christ. Thirdly he saith, they have forgottē that they were purged from their old sins: as he said they were blind, so now he saith, they are forgetful: and this forgetfulness is so much the more shameful, as it is in a chief & principal point of true religion. But where shall we find the man, which if he be examined will confess that he hath forgotten this point? It seemeth none do forget it, because the very wicked will seem to set all upon this score, that their sins are purged, and that maketh them sin so frankly. But if we understand the Apostle well, we shall find very many which have forgotten this point. Now here we must first note that our sins are said to be purged, when there is satisfaction made for them by redemption in the blood of Christ.

Secondly that they are said to be purged by grace of sanctification, when by the power of God's spirit, sin, or all sinful affections are suppressed and killed in us: so then there is a purging in redemption, and there is also a purging by sanctification: Now if they have not forgotten so much, but that they can prattle of the purging of their sins, by redemption, yet they have forgotten this, that they were redeemed to the ende they should no longer serve sin but purge away the old leaven: But being without those former graces, he saith they have forgotten this, not meaning thereby that they had ever learned it, for if they had, yet at the least they had not well learned it: we may see by this howe many there be, which are stark blind, and have forgotten that Christians are called to live in righteousness and holiness of life. If we look upon the small number of those which have a care to seek after the Lord, and howe small a parte of them do come (I will not say to abound,) but to have a competent measure of those forenamed virtues. Let us come always to this true measure, and not be deceived neither in our selves, nor in other. Let us be ashamed if we be carnal, to take upon us the name of the true professors: let us deny unto them the honorable name of Christians, which are but filthy swine, and profane dogs, as our Savior Christ calleth them: to conclude this matter, none are allowed to be true receivers of the Gospel, but such as join virtue with their faith, & with virtue knowledge, and so temperance, patience, godliness, brotherly kindenes, and love, and such as also do seek to abound in them: the rest which care not for these, or content themselves with the bare show of them, although they would seem to be worshippers of God, and devout persons, yet they are by this doctrine of the Lord wholly shut forth, until they have learned a new lesson. Remember that this is the doctrine of God, and not of man. Remember that we must stand and dwell upon it, not for a day, or two, while we have heard it, but all our life long to bring it to the practice, it is plain and clear, none can be excused if they know it not and so through simplicity stand upon the common faith, thinking to shroude themselves well under the shadow of the multitude: but when God hath warned them, who will pity them, when they will not be warned; if this were not told us, and that by God him self, we might think, as men do 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 vain opinions, as to say, they must hope well when God telleth them, there is no hope, unless they walk this way, also that it is not good to be over precise, when as in goodness a man cannot proceed too far, nor offer too much obedience to the Lord. To make an ende, let none of all these things blind us, because they blind some, which stand in reputation of their own wisdom.

The fourth Sermon.

JT hath been told unto you already, upon the verses which go next before, howe that Saint Peter regarding how dull we are and backward in godliness, contented not himself with his exhortation which he maketh, but setteth down what we shall gain if we follow his advise, and also what hurt we shall sustain by the contrary: and this hath partly been handled in the two other verses, & partly in these two which we have now in hand: where indeed he doth propound so great a commodity which we shall gain, if we give all diligence to pursue the former things, as is almost incomparable: even this, that we shall come to the assurance, that we are called & chosen of God: a thing so necessary for us to know, that without it, there is no right faith, no frank and willing obedience, no sound joy. For although without this, men seem to believe, yet is it but a wavering fantasie, to do many good things, yet they proceed but from a servile mind, to laugh & rejoice, yet is it but in a desperate madness which in very deed is greatly to be wondered at, howe men should be able to sport themselves, & yet to speak in their consciences after this manner, there is hell, and eternal flames of vengeance prepared for sinners, and I am not sure whether I shall escape or not: this desperate and brutish security shall be apparent to be the more mad, if we compare it, and set it forth by an outward comparison. Let it be thus, a man is taken in a robbery or murder, imprisoned, brought before the Judge, and comdemned, by suit of friends repriued until such time as they may sue for to get him a pardon: in the mean time some of his acquaintance come to this murderer, and will him to be of good cheer, & merry, he will answer, unless he be some mad and desperate ruffian, I am condemned to the Gallows, the Judge hath pronounced the sentence of death upon me, I know not how hard a thing it will be to obtain a pardon, I stand in great doubt, and for this cause I cannot be merry, unless I might know for certainty that I should escape, if I did once know that, I could be as merry as any man that liveth, before that time I may seem to laughe, but my heart is full of fear and sorrow. And is it not thus with us all, are we not all of us guilty, and already condemned by the sentence of the highest Judge; not to some torment of one day, or short continuance, but to the fire that shall never be quenched? When men can be merry therefore and laugh even in those things which cause this destruction, and yet do feel that they are not sure to escape this dreadful vengeance, is it not a mad mirth and a desperate laughter, in which if they were not become very senseless blocks, they should feel many gripings at the heart, which would mar all their mirth, yea a worm that gnaweth in such wise, that they can have no quiet rest, nor as I said before no sound joy. If we were not therefore more then desperate and mad fools, the thought of hell would damp all our mirth until such time as we be sure that we have escaped it. This then which the Apostle saith here is a princely commodity, that walking the way which he hath prescribed, we shall come to the assurance, that we are the called and chosen of the Lord. But it may be demanded how this can agree with other sayings in the holy scriptures, which do plainly teach that God choseth whom he will of his own free grace, for which S. Paul allegeth out of Moses, that God will have mercy on whomsoever he will have mercy, and whom he will he hardeneth: adding there upō that it is neither of him that willeth nor yet of him that runneth, but of god which showeth mercy: again the doctrine of Popery is, that God doth make choice, cōditionally respecting the good deeds which he did foresee in thē: & so the election should depend upon the worthiness of the mē: we are to answer that this place hath nothing in it which is contrary to that free choice which God maketh without respect of any thing that is in us, for he could find nothing in us that might any way move him, neither doth it serve at all for to prove that election is conditional: because S. Peter doth not handle in this place, whereupon election is founded, or what moved god to make choice, nor to show wherein the certainty & stableness of election doth stand: but his meaning is, to teach us how we shall attain to this incomparable treasure, to be out of doubt, and surely resolved in our selves, not by fantasied opinions, but by sure & substātial proof, that we be chosen of God, and therefore cannot perish. If we respect the unchangeable counsel of God, therein doth rest alone the sure foundation of election, because God which cannot be deceived, nor cannot repent, or change, hath made the choice, therefore those whom he hath chosen, can never perished but if we regard the way and means, by which we may come to know this favor of God to be toward us, the Lord by his apostle telleth us, that this is the way, even to give all diligence & study, to be richly decked with his graces, or those forenamed virtues, for by these we shall undoubtedly know, because if we have thē, if they abound in us, if we walk in them, we shall, as he saith, never fall. Let us learn therefore first this, that election in itself resteth upon the unchangeable purpose & counsel of God. Then secondly that we are not to fetch the certainty of it in our selves, from some revelation, neither are we to clime up into heaven, to search in the counsels of god, whether our names be in the book of life. But we are to fetch our warrant from within our selves, and that from the fruits of the spirit, which indeed although it be out of our selves, yet because it is not of our selves, is certain & infallible. If ye will understand this more plainly, first I say, it is out of our selves, or from within our selves because we must take the trial, whether those things be in us, which are given to all those whom God doeth choose, then I say it is not of our selves, for if it were, it should be altogether uncertain. But of the seal of God wherewith he hath sealed us, which is the spirit of sanctification: now mark well I pray you, If you do, (saith S. Peter) these things, you shall never fall: and why, is it because our doings are so perfect and sure, or that we are so constant of our selves; no not so, but by these virtues we know that we are sealed with God's spirit, whose work we feel in us: we know also that as many as are led by the spirit of God are the sons of God. Rom. 8. From hence it cometh, that look howe much more a man feeleth in him self the increase of knowledge, the increase of virtues and heavenly 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 him self an evil conscience, feeleth that he is darkened in his understanding, led by the lusts of sin: he shall in spite of his teeth within himself, sing this doleful song, I know not whether I shall be saved or not: and look howe the other may say I know I shall be saved, because God hath sealed me with his spirit: so may this say, I am sure to be damned continuing in this case, because I have not faith, but only a wavering and doubtful opinion. We may see by this how beneficial they are, and merciful to their own souls, which with all their power day & night give up themselves to seek after the knowledge and obedience of the Lord's will: for not giving over, nor waxing weary, they shall in continuance of time, if they ply it hard, find such a blessing from the Lord, in the increase of faith and virtue, that will cause them to say, we have not lost our labor. On the other side we may see howe unkind and cruel they are to themselves, which through idleness, & sloth, in seeking after God, with their daily and continual sins, do even as it were cut the throat of their faith, seeing they cannot have trust in him, whom they do so much disobey. This place is as a mighty engine to overthrow the vanity of sundry opinions which do reign in men. As first of all in those which cry out against this doctrine, as a thing which will make men careless and idle in the service of God, and stop the course of good works, I beseech you mark how well these great wise men have profited in God's school, see howe they agree with the holy Apostle, he saith we are to give all our study and diligence in good works to come to the sure and undoubted knowledge, that we be chosen unto life: they say quite contrary, if ye will have men careful of well doing, away with the doctrine of election, for it will mar all: thus the wisdom of flesh doth proudly lift up it self even against God (but howe foolishly, a very child may see:) Doeth that thing which we cannot come to the knowledge of, without exceeding care of godliness, abundance of virtue, and plenty of all good works, destroy in men the study and care of good works? But proud flesh is worthily blind. Some other, although not thus brutishly blinded, yet greatly overseen, when they think on this doctrine, which is set up unto us as the mark for us to aim at in all our doings, and the trial whether we have done well or not: I mean the trial in this respect, and when a man hath done many good deeds, he shall know he hath not done them well, if he yet doubt, whether he be one of God's chosen, for howsoever he passeth it over, yet his conscience (which doth in some sort know, that he hath not dealt but for vain glory, or some other sinister respect) will not suffer him to have this faith: For God doth not work so darkly by his spirit in men, but that they may learn to know whether it be of him, if they would make a due trial: because we must not rest in the outward doing of good things, but in the right doing. Let him therefore which giveth him self to do good works, (and yet feeleth not this, which Saint Peter saith, we shall) suspect that his doings are misshapen, and be careful to fashion them after the rules of the word. A third sort of men there be, which with might and main will defend this doctrine, that men ought to be sure of salvation, that we cannot more honor God, then to give full credit to his promises, and because the plain testimony of the scripture compelleth them, they affirm it constantly, and condemn the contrary as a foul error, that God hath chosen men, and men come to feel & to know this: And therefore because it is a true doctrine, they say also that they themselves are sure, that God hath chosen them, but when they take not the way to become sure, which S. Peter here hath set down, but go in a contrary path, & are spotted with filthy crimes, we may boldly say, they be liars: for although they brag with their tongues of that that they should be, yet there is a byrde in their breast, which doth sing in a contrary note, and telleth them plainly what they be. Another kind of men there be, which in no case can be persuaded, that any man may be sure of his salvation, and therefore with scoffs they ask of them which profess the word, when God told them so? If it were a thing which were not to be, or could not be known, then the Apostle hath greatly ouershot himself, in telling us howe we shall come to be sure. But ask a question of them, whether they do not believe in God, everyone will answer, I put all my whole trust in him: reason then a little further and tell thē, that the Scripture which cannot lie, saith, That all which trust in God shall be saved: how then will they join these together, that they trust in GOD, and yet doubt whether they shall be saved; Can God deceive; or say they, they know not what; Vndoubtedly if they did know that they have trust, they should also know they cannot perish. But let us learn by this the misery of our time: in which men do still think this doctrine to be strange. Now let us come to the particular application of this doctrine, in which everyone must come home to himself, remembering first, that such as God hath called home to himself, and chosen to be his children, he doth also give unto them true faith and feeling that they be his elect: and such as perceive no such thing in themselves: are in a very miserable case, and as yet we may say forlorn creatures: therefore every man in him self must ask this question, of his own soul, howe goeth the matter with thee? Art thou sure GOD hath chosen thee; Doest thou feel any assurance of eternal life? The conscience will answer uprightly if we be not negligent to make inquiry: then if we find this within. I am not sure, for I doubt and stagger: we must inquire without selves thus, what is the cause, God is faithful which hath promised eternal life unto all which believe: our heart will make answer, thou regardest not the fear of God, thou art full of foul sins, evil lusts do reign in thee, thou doest not study for the knowledge of God's word, thou art vnfruiful and barren in good works, therefore thon canst not say, I am led by the spirit of God, and therefore sure I shall be saved: if he be wise he will not stay here, as the manner of fools is, saying I am not sure indeed, neither do I think any man can be, I commit it to God, let him do with me what he will: these speeches may seem to have some wit and godliness in them, but they are in deed devilish and mad, because God hath taught us a contrary lesson in this place: but go this step further, may I come to this assurance? & which is the way? The Lord doth answer by his Apostle, thou mayest come to this assurance, and pointeth him out the way: even that which you have hard, wherein he must painfully travel and go forward, not for a gird or a braide, and wax idle again, but still labor, for these men had gone a great way and yet they are willed to proceed still, if the Lord give not this assurance, we are to labor so much the more, and to be so much the more importunate, to suspect our judgment, and to seek for knowledge, to call our selves to a more strait account, to set a watch over our affections too see with what mind we do things, to foster no sin willingly in us, nor to be slack to any good work which God hath appointed, to cal and cry unto God for faith, and his spirit to guide us, to use the means diligently which God hath appointed, as the hearing, searching, & meditating in the word: thus in time (for it is wrought in men by degrees, & they never come to the full) God will let them 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 us from his love in Christ. It followeth in the next verse, For by this means an entering shall be ministered unto you abundantly into the everlasting kingdom of our Lord Jesus Christ. This is a confirmation of the last clause of the former sentence, where he saith, If you do these things, you shall never fall: and why? because you shall have a great entrance into the eternal kingdom of Christ: as that is a confirmation of the other, where he saith, Make your calling and election sure, as the reason followeth there, Ye shall come to be sure: howe? because he which proceedeth so far that he knoweth he shall never fall away from God to destruction, he is, (as it must needs be,) sure also that he is chosen: for he speaketh not here of every particular fall into sin, which is the moste godly: but saith Saint Peter, I tell you if you do these things, ye shall never fall, not because there is any such stablenes in our selves, or in our own works, but we know they be the fruits of God's spirit in us, which is his seal, set upon none but those whom he doth mark up to life eternal, & he is unchangeable: so it followeth here, ye shall not fall, for they that have a rich entrance into the kingdom of Christ, which is everlasting, so that Christ doth reign in them, as he doth in all the faithful by his spirit, cannot fall, until the power of Christ fail, and his kingdom come to an end. For we must note, that the force of the reason, resteth in the difference which is between the kingdom of Christ and the kingdoms of this world: in which though they be never so mighty, & full of policy and wisdom, yet they should come to and ende: and therefore a man cannot rightly say unto the subjects, you have a mighty Prince, who is bountiful and gracious, your peace therefore and happy estate shall endure forever: nay, the mighty may be overcome, if not by men, at leastwise by death, and so they may be today in peace and good estate, tomorrow all in an uproar, today under a loving and gracious Prince, tomorrow under a fierce tyrant: so uncertain is the state of the kingdom of this world: but in the kingdom of Christ, whose power is above all, and can never come to an ende, but is as he saith here, eternal, it is far otherwise, because his state is unchangeable, so is theirs that be once entered thereinto, and therefore are sure they can never fall. Whosoever doth but evē straitly look over these words of the apostle, if he have any sight at all, he must needs confess all this, the matter is so clear, that we can but marvel how it should come to pass that this doctrine of the Lord, set forth by his apostle, should find so few friends, and so many extreme enemies: but indeed men which are liars, do in this thing confess the truth, that they feel not any such matter, & therefore cannot abide to hear that all true godly men, & faithful Christians have this knowledge in themselves: but let us give ear to the Apostle, who telleth us how we shall come to have Christ to be our king, & to reign over us, namely if we yield up our selves to the governance of his spirit, which worketh all goodness in our hearts, subduing and vāquishing all the rebels which we bear about in us. Cōtrariwise it must needs be granted, the such as are beastly Epicures, following their own fleshly mind, letting lose the rains, & giving the swing unto the raging lusts of the flesh, despising the knowledge of God's will, & therefore regard not his word: though with full mouth they cal Christ their king & their lord: yet when god saith here by his apostle, that the entrance into his kingdom is by this means, that mē follow after virtue, knowledge and godliness: they show that they be none of his subjects, being altogether void of his spirit, but the bōd slaves of sin and Satan, whose kingdom they uphold, with tooth & nail: & that maketh them, even as those which are of another Corporatiō to fight against the truth, & those which profess it: devising all the colors & shifts they can to maintain sin, inventing all the slanders that may be to discredit the godly conversation of such as follow the way here prescribed: condemning them as over precise & curious, if they do but look this way which God willeth all his servants to walk: if God do open their eyes, to see but evē in a glimmering, that which he doth teach in this place, they would be ashamed of their master and blush at that, which now they boast & brag of: they would also confess that like blind buzzards and mad beasts, they have fought against God, & not men: finally it would make them change their ways, and seek diligently to have the witness within themselves, that they be the servants of God. We must mark well one other thing which is here spoken, to wit that he saith an entrance shall be ministered unto you, abundantly or richly: as if he should say, when ye have labored & traveled, to be as it were well soked & seasoned in godliness, & plentifully decked with all graces & gifts of the spirit, ye shall by degrees proceed so far, and gain so much, that your entrance into the kingdom of Christ shall be very great: whereupon it doth follow, that they shall be past danger, & may well warrant themselves, of sure standing in as much as Christ hath not only begun to reign in them, and to be their king, but also in great measure and mightily. But doth he not add this one word more then needeth; Is it not enough to have an entrance, unless we have a riche entrance into his kingdom; doth Christ once begin to reign in a man, and to drive out the power of Satan, and afterward cast him of again to destruction; I answer that this word is not added in vain, for we be taught thereby to take heed that we content not our selves 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, and have some good desires & motions in them, and do taste of the good word of God, and are in some sort lightened, but overcome with sinful lusts, & vain delights of the flesh, they slide back again suddenly, they were but for a brunt, it bringeth forth no ripe fruit in them, neither to speak properly, did Christ ever reign in them: and such on the other part as proceed unto the deep rooting out of sin, & sure and fast planting the truth in their hearts, going forward daily from grace to grace, and from strength to strength, until Christ have set up his throne in them, and bear sway, to the overthrow of the power of darkness, and bereuing the Devil of the interest he had, and thrusting him from the possession which he held: a doctrine which must needs do us much good if we bleeue it: and very needful to be urged instantly, considering the nature & disposition of men at this day: they are afraid of going too far in virtue and knowledge, they count it a needless thing to be admonished or taught diligently, they take great scorn to be counted such as may be amended, yea and that which is more, when as they have not learned the first pointe of a Christian scholar, they will seem perfect: so far are they from having this abundant entering into the kingome of Christ.

Learn here therefore, dearly beloved, and learn it well, lay sure hold thereof that it do not slip from you, for God teacheth us here the only way to life and happiness: let go the vain dreams & doltish opinions of people sotted in their ignorance, which are so far blinded by the malice of Satan, that which way soever they go, still they are in hope of eternal glory, as though the way to heaven were so broad that a man could not go out of it, and the entrance so easy, that he may enter when he will: for this is the divinity of our time: howsoever a man spend his time in ignorance, not caring for, nor seeking after the true knowledge of god, howsoever he be defiled with foul & beastly sins, that in deed there be nothing in him but pride, self love, vain glory, envy, gluttony, the lusts of adultery, and such like, yea, so far, that the scripture doeth liken him to a swine or a dog: yet if as they say, he have God in his mind, and can say, Lord have mercy upon me, they think this is all that can be required of men, they will not stick to acquit all such: being nothing at all acquainted with that, which God telleth in this place by his Apostle, howe far men must proceed in his fear before they can well warrant themselves to be in good case. For ye may as well join heaven and hell together, fire and water will as soon agree, light and darkness, are as like one another, as the common faith is to that which we are taught in this place. But I will return to apply this doctrine to the godly, for whom it is written: howe they may, as we use to say, make this thing dead sure: for there is many a godly man, which after long travel, and much care to please God, is yet so matched with stubborn nature so deeply infected and poisoned with sin, that he is compelled, although he have gained much and doeth feel the power of God's spirit in him, sometimes to be in doubt, and to think his labor but lost, because he cannot get so great a victory as he would fain: let not this man be dismayed, but let him go forward, remembering what is here promised: the more he wanteth, the more let him strive, and he shall plainly perceive, that God regardeth his care and travel, considereth his sighs and groans, and will perform all his desires: let him remember that these men whom S. Peter wrote unto, had obtained the precious faith, did know and were established in the present truth, & yet they were not so far but that they may be moved to make their election sure, to seek a further entrance into the kingdom of Christ: & so to continue that which was but begun. We ought the more to be moved hereunto, because the world is ever full of fearful examples, which if they were well considered, would make a man's hair to stand upright, when he shall see that for want of this doctrine, or at the least the not practicing of it, there be many which seem not only to have had some good liking of the truth, but also a great zeal, even to suffer some what for the same, which are become even as cold as yse, & scarce any point of god lines left in thē: yea though they would bear mē in hand that they have, like good scholars proceeded to the highest form, 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, until we have gotten this full assurance, and made this rich entrance into the kingdom of Christ, that we feel our selves to be led by the spirit of God, and feel it, not by any vain conceit of our own foolish brain, nor by senseless security, but by the working and fruits of the same spirit. If this were well weighed, men would not content themselves with so little, or nothing: they would not make so light account of teaching: they would leave of their slanderous and reproachful raylinges: they would not like filthy swine wallow thenselves still in the filthy mire of their sins: they would not prattle so much of this, that all are sinners, and therefore think all are alike, shuffeling together one with another: nay God will sunder them, for he hath taught here who be godly and faithful, such as he taketh and accepteth for his children: and who be vn godly Infidels, children of the devil, and heirs of hell. For in very deed, though all be sinners, yet they greatly differ, for some continue in their sins, seducing & deceiving themselves with vain hope of God's mercy: some do repent after the manner here prescribed thē, which standeth in this, that they cleanse themselves more and more from all filthiness of the flesh, and grow in all virtues and graces, until they be decked in their souls, with heavenly ornaments, and have yielded up them selves too have Christ reign in them. As for the commō repentance, to cry only with words for mercy, in some light measure to be grieved, to fear the judgments of God, and yet the soul within nothing changed, nor the spirit renewed, nor Christ reigning in the heart: it doth but deceive all which trust to it. Most true it is, that what time soever a sinner doth repent, he is forgiven: but this is as like to that repentance, which is here by S, Peter described, as we say, an Apple is to an Oyster: forif we look well unto them both, we shall find them to agree in very few things, and those even the least. Let us I say once again fasten our steppes in this way, let us go forward, and not so much as loke back, until such time as we have by our own experience, proved that to be true which is taught by Saint Peter. For it is not enough to believe that this is true (although that be somewhat) unless we try it to be so by our selves. He is now a stark fool which seeth this to be the only way to happiness, and for sloth will not walk in it: as though the kingdom of heaven were not worth the traveling for. We may gather also in this place, if we be not senseless▪ howe great enemies they be to the saluatiō of men: which would utterly debar them of the word, that is appointed to be the instrument by which god worketh all these good things in his servants: for without the (as it may be easily gathered here) we cā do nothing. It doth also appear, that those are in a miserable case, whose office and duty is, not only to show men some part of God's will, but to bring them thus far as S. Peter doth require, if they be not well furnished, and have walked first this way themselves: for how shall they bring other men, to that, which themselves have not, nor know not; It doeth appear also that God hath shown a sore judgment against that people, which have such a guide as cannot show them this way: which is the only way to heaven: for doubtless it is more then if he should thunder upon them from heaven, or fire their houses over their heads: especially when they are so blind, that they see not the plague, but think themselves in better case then those whom God doth over rule by his word. But woe, & woe again be to those blind guides, & shepherds, which do not feed: & wretched is that people which are as sheep with, out a shepherd. For how shall they ever hear of these things; We can but pity their misery, and desire the Lord to send redress, in so lamentable and desperate a case: which is thought to be nothing. because indeed the most men know nothing: for had they but known what god requireth in that man whom he will save, though they were not partakers of it themselves, yet they would consent & agree to the doctrine: and confess that there is no way to attain eternal life, but by so sound teaching as may bring people to the things here required. But I will here make an end.

O Lord grant, that this doctrine which thou hast taught us in this thy holy word, may enter into us, & dwell in us forever: that so we may be sure of thy favor and of eternal life, through Jesus Christ thy dear son our Lord and only savior.