CERTAIN SERMONS, UPON DIVERS TEXTS OF HOLY SCRIPTURE. Whereof some have been severally before published, and other some for the greater benefit of the godly reader are here now added. By M. George Giffard, Preacher of the word of, God at Mauldon in Essex.  
LONDON. Printed by the Widow Orwin, for Thomas man.. 1597.   

A brief Summarie of such Sermons as are contained in this book.  

A Sermon on the Parable of the Sour, taken out of the 13. of Matthew, vers. 1.2.3.4.5.6.7.8.9.  
Two Sermons upon the 1. Pet. 5. vers. 8. and 9 wherein is showed that the devil is to be resisted only by a steadfast faith, howsoever he cometh either against soul or body: and that whosoever hath once attained the true and lively faith, it can never be utterly lost, but he is sure to get the victory.  
Four Sermons upon the seven chief virtues or principal effects of faith, and the doctrine of election: wherein every man may learn, whether he be God's child or no. Taken out of the first chap. of the second epistle of Saint Peter, vers. 1.2.3.4.5.6.7.8.9.10.11.  
A godly, zealous, and profitable Sermon, upon the second chapter of Saint james, vers. 14.15 16.17.18.19.20.21.22.23.24.25.26.  
A Sermon upon james chap. 3. vers. 1.2.3.4.5.6.7.8.9.10.11.12.  
A Sermon preached at Paul's Cross the thirty day of May. 1591. upon Psal. 33.  
A Treatise of true Fortitude.    

TO THE RIGHT Worshipful M. john Hutton Esquire, George Gifford wisheth health and increase of worship.  
IT is more than half a year (Right Worshipful) since I handled this Parable of the Sour, in a Sermon at London. Being instantly urged by a friend which heard me, to put it in writing, although I was very unwilling, for sundry considerations, yet I made some promise if leisure should serve. Afterward when I would very gladly have been released at her hands whom I promised, I could by no means obtain it. I have therefore at the last so nigh as I could, set down in writing, that which I then uttered in speaking: I know that I have omitted some things in the particular applications, and exhortations which I made: and also I have added somewhat which either than came not to mind, or else time did not serve to handle. I ambold to present and dedicate this my poor travel unto your worship, moved thereto with divers respects, at thinking myself in duty bound, not only with this common and general bond that ye are one which long time have professed the glorious Gospel of jesus Christ: but with divers more special, which are so well known unto you, that it were needless for me to recite than: only thus much, seeing I was borne and brought up under you, my parents receiving benefits daily from you, I think I ought, when as I am not able to make any recompense, at least to show some token of a grateful mind. But especially I am moved hereunto, with consideration of the greatest blessing which all my kindred have enjoyed by you now so long, in providing and procuring their spiritual instruction. I pray you accept of my good will, and account of me as one that prayeth to the Lord for you, that he will multiply and increase his good gifts still in you, to the glory of his holy name, the benefit of his Church, and your endless comfort in jesus Christ. Amen.  
Yours for ever to command in the Lord, George Gifford.   

A SERMON UPON THE PArable of the Sour.  Matth. 13. 
1 IN that day jesus went out of the house & sat by the sea side.  
2 And there was gathered unto him a multitude, so that he entered into a ship, and sat down, and the whole multitude stood on the shore.  
3 And he spoke many things unto them by parables, saying: Behold a Sour went forth to sow.  
4 And as he sowed, some seeds fell by the way side: and the fowls came and eat them up.  
5 Other fell upon stony ground, where they had not much earth, and by & by they sprang up, because they had not depth of earth.  
6 And when the sun rose they were parched, and because they had no root they withered.  
7 Other fell among thorns, and the thorns grew up and choked it.  
8 Other fell into good ground, and brought forth fruit, one seed an hundred fold, another sixty, another thirty.  
9 He that hath ears to hear, let him hear.  
ALthough the jews, at such time as our Saviour Christ came into the world, had the word of God among them: and had also the Temple and Synagogues where they heard the same read & expounded: yet their state was very miserable, for Christ saith, they were as sheep without a shepherd: because their teachers, the Scribes and pharisees, being choked with covetousness, and puffed up with vain glory, were become stark nought, corrupt in manners, & corrupting the word with their fond gloss: their teaching also was so cold, and with so little power even in that which they taught truly, that the people had no great list to hear them. But when john Baptist the forerunner of Christ, was raised up to publish the beginning of the Gospel, and to prepare the way for the Lord, he like a sounding and shrill Trumpet, with the power of his word shook their hearts, and roused their drowsiness, so that from his time the kingdom of heaven suffered violence. When Christ jesus himself uttered his voice in preaching, and his divine power in working wonders, there appeared such a wonderful majesty in his person, as did amaze the hearers: whereupon his fame was noised far and near, so that they came running out of all quarters of the land by heaps, for to see and hear him: they seemed to forget themselves and their state, in leaving all worldly affairs, as the husbandmen their plough, the Artificers their crafts and sciences, following him into the wilderness with their wives and their children laggering at their heels, so great was their zeal. So that, as before almost all did perish in the miserable state they were in: now it seemed that the greatest part, or at least an innumerable multitude did with such care embrace the heavenly doctrine, as that they should be most happy and come to eternal life: but this was otherwise, for our Saviour Christ showeth here, that of this great heap and rabblement of people, that were so zealous, and traveled so far to hear him, there were three parts which did not profit by his doctrine, but continued still damned and forlorn creatures, only one part of four, are true scholars. And because we be rank hypocrites, prone & ready to deceive ourselves, Christ jesus layeth open the matter so plainly, & in so familiar a kind of teaching, that unless we wilfully blind ourselves we can not but see how the case standeth in every of us, each man in himself: for he taketh a similitude from a Sour of corn, which going & casting his seed abroad, it lighteth upon sundry kinds of ground, some falleth by the way side, where the path is trampled & beaten smooth & hard by men's feet, and is made like a pavement, & there it lieth above the ground altogether uncovered, the Fouls come by & by & pick it up. Some falleth into stony ground or rocky, or as S. Luke saith, upon a rock: where there is a little thin crust of earth in the top, & some moisture in which the seed is a little covered: and because the earth which doth cover it is but shallow, it springeth up quickly and brancheth, and is fresh and green, and being so good, seemeth to be forward corn, and such as would yield to the husbandmen a plentiful harvest: but because the root cannot spread itself deep enough, to suck juice out of the ground for the nourishment of the blade, when the parching heat of the Sun lighteth upon it, than it is dried up, and scorched, and dieth, & never bringeth forth fruit. Some other doth fall among thorns: there is depth of earth for the seed to grow, so that it springeth up, and not only a blade, but also a stalk, and cometh so far as to have the ear: but the thorns grow up with it, overshadow and choke it, in so much that the corn in the ear, cannot have the benefit of the Sun to make it ripe: therefore the fruit that it seemeth to bring forth cometh to nought. Some other seeds fall into good ground, and grow up, & bring forth seasonable fruit, one kernel an hundredth, another sixty, another thirty. This is the Parable. Now for the meaning of it, we are not to seek far, neither to go by conjectures, for Christ himself doth expound and interpret every part of it a little after in this chapter: I need not but to lay open his exposition.  
The seed is the word of God: the sour of it is the Preacher and publisher of the same: for as the Sower doth fill his hand and so casteth it abroad upon the ground, not setting it seed by seed, or choosing a place for every seed, but where it lighteth: even so the preacher doth cast forth the word among the people, and look how the ground is into which it falleth, so doth it prosper; for your hearts are the ground upon which it is cast: you that are the hearers & among whom the seed is sown, have every one a heart which is one of these four sorts of ground, upon which the seed falleth: and because the seed hath been and is still daily sown among ye, I think this parcel of scripture is vey fit and agreeable, even as a touchstone for every one to try himself withal, whether he have rightly embraced the Gospel, and to his salvation: for what a sottishness were this, when we have so just and plain a rule, not to measure ourselves with it? But going on, on, nothing consider whether we be not one of those three evil sorts of ground, which receive the seed, but bring forth no fruit, thinking we be well if we profess the Gospel or hear it, after any sort. Let us go forward: those which receive the seed by the way side, are they which hear the word and do not understand it, then cometh the evil one, or as S. Luke saith, the Devil, and taketh it away from their heart. In these first kind of hearers, we have to observe, how that their hearts being hard and smooth like a path that is trampled and beaten with men's feet, the word hath no entrance, but lieth above uncovered: for like as when a man casteth an handful of corn upon a very hard and smooth path, it is all one as if it were cast upon a pavement: so also through the custom and deceitfulness of sinning, the Devil hath made the hearts of these unmeet to receive the heavenly seed of the word: and look how ye see Crows & other Fowls follow the heels of the Sour, to pick up and devour such kernels as do lie uncovered; in like manner do the devils come like greedy fowls into the assemblies, where the word of God is preached, to take it away from the hearts of the people, that it may not grow there. This peradventure will seem strange to some, that Satan should have any entrance into the Church among God's people, especially when they be about the best and most holy exercises of hearing the word & of prayer. How strange soever it may seem, and how many soever have been, or be of that fond and doltish opinion, to think that the devil hath nothing to do with them, or cometh not near them, when they be about these holy things: we are to believe Christ who telleth us the contrary: and we are wisely to consider, that when we are nighest that which should do our souls good, then is this enemy readiest at hand, & doth most busily bestir him. If this were not uttered by our Saviour Christ himself, we might wonder, & for mine own part I would not cease wondering to see many hearers which carry away almost nothing, which is to any purpose: let a man tell a long story in a worldly matter, they have wit enough to recite it in order again, & to keep it in remembrance a long time after: but let the preacher speak never so plain, although they sit & look him in that face, yet if ye inquire of them so soon as they be out at the church doors, ye shall easily perceive that (as the common saying is) it went in at the one ear, and out at the other. They will say peradventure, after this manner, it was a good sermon, I would we could follow it, he said very well: he is a perfect ready man in the pulpit. But ask, what doctrine did he handle. Then are they at a pause, and set at a dead lift. They will make this answer: we are not able to carry away so much as other can; nevertheless we hope that we be as good toward God, as they that carry away most. They will also confess that the word of God is good, and that we should be ruled by it. Let us therefore dearly beloved (if we desire not to be of the number of these) mark well the subtle sleights and policy of the devil, how he handleth and conveyeth the matter with this kind of people. There is no doubt of this, but that if he can he will draw away the mind from coming to the Sermon, one pelting let or other must come in the way: if there be no worldly business to be done, than a pair of cards, or tables, or some honest recreation, it should be now no good civility to part company when friends are met together, this is the surest way if it may be obtained: but what if he fail herein? They come to the place where the seed shall be sown, sit down, and mind to hear: then the next way is to come with them, and to attend at their elbow, seeking how to deprive them of the word. Now his best way is to bring them asleep because they were then as good be absent: or into a slumber, that they may hear only a sound and a confused humming, without any perseverance of the things uttered: or else when they hear any perfect sentence, or a few sentences, they know not why they be uttered, because they heard not that which went before. Such as are not so drowsy headed, being wakeful, he seeketh still to convey some thoughts into their minds, whereabouts they may be occupied, and their understanding drawn away: the mind of a man being light and inconstant, if he can put in but one motion, it oftentimes draweth with it so many links as make up a whole chain, in the mean time the Preacher goeth on, and he understandeth not what was said, and so when his mind returneth he can have no sound knowledge of the things uttered, but a confused opinion: into these by thoughts men are oftentimes brought, even by occasion of some word or sentence which they heard uttered, and are carried so far, that they cannot of long time recover their mind to bring it again to the matter. Seeing this great danger, we ought when we come to hear God's word taught, to make account that we go about a very hard work, that we go to encounter with Satan hand to hand, who seeketh then most busily to steal away our heart, that he may make that word fruitless in us, and cause us to sin grievously against God. There is no one man which maketh conscience of hearing the word rightly, which setting these things together, the reverence we own unto it, the steadiness of our mind, which should be upon it, and the care to keep it, but will easily grant that it is as hard and painful a travel to do this, as for the man that worketh in the sorest bodily labour. Here is therefore a lesson for every man to apply to himself when he is going to hear the word, to think I am now going about a great work I shall be too weak if the Lord God do not mightily assist me: for I am not to sit down there at ease, but to wrestle and struggle with the Devil, and with all the corruptions of mine own flesh, and hardness of my heart: that my mind may be kept steadfast upon the word, that I may receive it with all reverence & fear, as the word of the great & glorious God: not to judge of it at mine own pleasure, but to crave wisdom from the Lord: not to hear it and to let it go, but to keep it as a most precious jewel locked up in my heart, that I may guide myself thereby. And we shall be a great deal the rather moved to this diligence, if we consider what a companion we carry about with us, and what a guest we lodge withal, when we be such as hear the word, and do not keep it. For Christ telleth us that it is the Devil which doth this: which as a greedy Fowl devoureth the seed which was sown in our heart: if any make none account to have him possessing their mind, & hardening their hearts against the word: then let them continue in their sloth to hear with drowsy minds, to hear and not to understand: to regard the holy word, but as the word of a man: to make little account to keep it. But if he think it a most miserable thing, to have so filthy a beast, & so soul a spirit to lodge in his breast: if he think it to be a most vile slavery, to be vanquished and overcome of so horrible an enemy, to be led captive and kept thrall under such a tyrant: then let him think also how miserable a thing it is to be such a kind of ground as doth receive the seed by the way side. For undoubtedly, how soever men seem to defy the devil, and curse him, as though he should not come nigh them, yet seeing it is no mortal man, but the Lord jesus Christ himself, who telleth us here that the devil is not only nigh but in these kind of hearers, even hardening their hearts, and blinding their eyes, we ought most constantly to believe it. He that shall deeply weigh the estate of our Church at this day, will soon be brought to confess, that there be many of this first sort of hearers, they shall perceive it right will by this, that they are not able in any wise to judge or put difference between sound & sincere preaching and vain prattling: they know not when the preacher doth minister unto them wholesome food, and when there is nothing but chaff and wind: ye shall hear them highly commend some Sermon, as a matter worthy to be written in letters of gold, when as in deed it deserveth not so much as to be noted with a coal. I speak not of those silly wretches, which were never as yet acquainted with preaching, for it is no great marvel, though they be not able to discern chalk from cheese: or being blind for to judge of colours, but to such as of long time have been hearers, and yet never the wiser, because they are not able to judge when sound and necessary conclusions are drawn out of the word; but all is one with them, whether the reason that is made be good or bad, strong or weak: yea, further ye shall perceive that even a little show of a reason although never so doltish, being against true godliness, doth more prevail with than, than a multitude of infallible proofs although they be never so sure: and that which is so gross and absurd that a child may laugh at, seemeth to them a very strong pillar to lean to. There needeth no more when a man preacheth unto them, but a glorious show of learning, a sweet ringing voice, and matters so strange and strangely handled, that they may be brought into a wonderment of that they know not. And Satan hath many chaplains fit for this turn, to serve the vain humour of such people, and to set forth themselves after a pompous sort: more seeking their own vain glory, than the glory of the Gospel, in the conversion of the people. The second kind of ground are they which receive the seed upon the hard rock, where there is some entrance, and the word hath a shallow root in them, for as it were the top of their heart is soft after a sort, and there it is covered a little, and it groweth up quickly, and springeth fresh, they seem to be stout and excellent professors, they brag of great zeal: a man would take them to be sincere, and so they take themselves: but when the Sun ariseth that is, the fiery trial or parching heat of persecution, they stumble and fall away and because the word had no deep root in them, it withereth and bringeth forth no fruit: these also are not profited by the word of grace, but are still castaways & damned creatures. In this kind of ground, or in these hearers, if we note well, we shall see that which is strange and wonderful: when Christ saith and testifieth of them, that they receive the word with joy: these be not blasphemers or persecutors of the word: they be not contemners which regard not at all to hear it: they come not under a show or pretence as to a thing which otherwise they have no care nor feeling of, or which they delight not for to hear, but how? They receive it with joy, and take such pleasure therein, that returning they can say, surely this was a very notable piece of work, and well handled, I am glad that I heard it, it doth me even as much good as my meat, I would go a mile to hear the like again. Is not this then marvelous and fearful, that a man may go thus far & yet be a castaway, and a forlorn wretch? It is not a thing to be wondered at, when the holy scriptures give sentence against those traitorous villains, which set themselves against God, and tread down his laws; but when God uttereth this sharp sentence against this zealous kind of men, if it cause us not to wonder, yet it may make us to tremble, when we see that a man may proceed thus far in religion and yet be damned. When we understand that a man may be zealous, and ready to hear preaching, understandeth, carrieth away, letteth it grow in his heart, hath some joy in it, and yet never the better, abiding still under the curse. But there be some which will object against me and say, this is no good manner of teaching, for the use of true teaching, is to build up and edify the faith: but this seemeth to take away the certainty of faith from all, so that no man can tell whether he shall be saved: For by what means can a man make a better trial and proof of his faith then this, that he giveth ear to God's word, understandeth it, carrieth it away, and joyeth in it? If such a man may be damned, who may not despair? I answer with S. Paul, 1. Cor. 10.12. He that thinketh he standeth, let him take heed he do not fall. If the admonition were necessary to the Corinth's, it is necessary for us all. One of the principal ends and uses of preaching, is to give men warning that they do not deceive themselves with every kind of faith or joy in the word: but to look for good and sound trial in themselves: which is not the way to bring men to despair, but to bring them to true godliness: to cause them to shake off security and looseness in the service of God: to beware least their hearts be hard still within: it causeth men to try themselves lest they should be deceived by a vain shadow of a dead and fruitless faith: for Christ saith, that these believe (for so it is expressed by S. Luke the 8.13.) and joy in the word, and yet are damned. Then let us come to the particular applying of this point: to see how we are to deal with ourselves, when ye receive the word take heed that ye give it depth of earth enough, look that your heart be not soft & pliable enough a little above, and a hard rock of stone within, but see that it be digged and softened to the bottom, that the word may take deep root enough. Alas, what a miserable thing is it, when Christ hath given us warning here so plainly, for a man to be a zealous gospeler, not only willing to hear, but hath an earnest desire, & traveleth to hear, taketh pleasure & delight when he heareth, yet nevertheless, because he taketh no heed thereto, his heart within is so stony, that he heareth but to his further increase of damnation. Many think it goeth well with them when as they receive this testimony from men: he is a sound Protestant he favoureth and delighteth in the truth, these indeed be great tokens of the fear of God, but yet we are not to rest in them: our chief dealing is between God & our heart, & that in this thing whether our heart be not hard and rocky. Those are a thousand times happy, which feel melting hearts and soft affections, so that God's word doth pierce into them, & causeth them to tremble at the majesty & power of the fame: their tender heart doth sigh and mourn for their iniquity. As on the contrary part, they which make no conscience of sin, but are hardened in their affections, although they seem to be in good case, yet are they cursed & miserable. Let every man therefore that goeth from the sermon, carry this with him: I hear by Christ's own words, that there is a stony ground where the seed falleth, where it groweth, but not deep enough, it springeth up, but doth not bring forth fruit, this is a woeful case, if I should be in the number of these, for then all my labour is lost which I bestow in frequenting Sermons, yea it were much better that I had never heard: I feel that I joy in it, I would not for any thing but I had heard it: but Christ saith that the reprobate some of them do hear the word with joy, so that if I look not narrowly to mine own heart, I may for all this be damned: therefore I must not satisfy myself with this, but see that I cover the word deep enough, that my heart be softened in such sort, that I feel the root goeth deep, yea so deep, that it can never be rooted out: And therefore let him continually cry unto God and say: O Lord make soft my hard and stony heart, let it be a melting heart, that thy holy word may grow in it for ever. I would to God this doctrine of our Saviour Christ might make every of us to tremble & shake (as indeed if it were well weighed, it is so fearful, that it might cause the hair of our heads to stand up,) for then would we not so loosely & securely walk in the hardness of our hearts, there would not be so many backsliders in time of persecution: there would not be so many brave boasters and praters of Religion, who are ready to pull in their horns, and to hide their heads, so soon as there is any fear of danger, or likelihood of persecution: neither would men bear themselves in hand, that they be jolly professors when they have but a little tasted of the word, & are no more but empty barrels, which give a great sound. Hear than we be set a work with great toil, to have this same hard stony ground made soft, and fit to receive this heavenly seed. And he which is not careful in this point, to take pains, ye shall see him wax so hard, that even as a continual rain dropping upon a rock of stone maketh it never the softer, so nothing can make his heart to relent. This may teach us then to cease marveling, when we see so many which willingly give themselves to be taught, & have still little remorse of sin. The Lord for his mercy sake make us wise and sharp sighted to judge of ourselves: not to be lead on forward in a carnal profession, but to give credit to our heavenly teacher, who hath here opened his holy mouth to instruct us so plainly, and before hand to warn us of the great danger: that we may stir up ourselves, and be quickened in our dull spirits, with all humble submission, and bowing down our necks, to receive the doctrine of our Lord, & to open our hearts in such sort, that he may dig in them, and thrust in his spade to the bottom: for otherwise, it cannot go well with us. If this were practised among us, we should not have so many old rusty Protestants: which if a man talk with them from morning to night, they are able to continue speech in reciting stories and places of Scripture, and will utter matter against the doctrine of the Pope: but let a man urge them with the doctrine of regeneration, and stand upon the necessity of sincere repentance, showing them that they must be truly humbled under the burden of their sins, that they must mortify and subdue their carnal lusts: this is too hard a crust for their old teeth. This matter doth mar all: this doth rob them of their glory: and therefore they can not wilinglie abide to hear of it. Let us come now to the third kind of ground, which receiveth the seed among the thorns: here is depth enough of earth: so that as the second sort of hearers seemed to go far beyond the first, so these seem to go far beyond them, and to come nigher to eternal life, for here the word doth grow & hath root so deep, that it springeth forth so far that Christ faith, it groweth up, and the thorns grow up with it, the stalk doth shoot forth the ear, and lacketh but riping. For this may be proved by Saint Luke, who saith that they be not (Telesphorountes) that is, such as bear ripe and timely fruit: for these professors do many good works, and seem to bring forth the fruits of the Gospel, and that in such wise that men cannot always discern them, but think their deeds to be notable: but Christ jesus doth show that their works before God, (who only cannot be deceived) are as corn which lacketh riping, which being overshadowed with bushes, withereth in the ear and cometh to nought: this is a dangerous case if we look not to it: That a man may hear the Gospel preached, carry it away, be moved thereby to do many good works, and yet be damned. He is a thousand fold mad therefore, which doth not look to himself in this point: to try what soundness there is in the fruits of his faith, and how sincerely he doth embrace God's word. As before I said, that some would object & say, this will destroy the faith, so am I sure that here it will be said much more: because this seemeth to take away the surest trial of faith: if a man may not by and by say, I have good works, therefore I have the true and lively faith: I answer, that whosoever hath any good work in him, the same hath the true faith, which hath brought forth that good work, because it is impossible without faith to do any good thing, or to have any good motion or intent: but withal I say, that it is one thing to seem good before men: and another thing for to be good indeed before God. In outward appearance, there is little difference between the good deeds of them which fear god sincerely, & the untimely fruit of worldlings: but God whose eye doth not look upon the outward show but the inward affection, seethe which proceedeth of faith, and which doth proceed of vain glory, or some other sinister respect, and putteth as great difference between them, as he did between the sacrifices of Cain and Abel. We must take heed then, that the fruits of our faith be ripe & timely, otherwise they be good but in show. We must come then to see first what these thorns are: in S. Matt. they are called, the cares of this world, & the deceitfulness of riches: in S. Luk. the cares of riches, & pleasures of this life. And in very deed these thorns do grow together. For were it not for the pleasures of this life, there would be no cares of riches: he which doth seek greedily for wealth, it is either because he would be able to have wherewithal to fill the lusts of the flesh, and to pamper his body delicately: or else to setforth himself in pride, & to climb ambitiously unto honour. For so long as a man doth take pleasure in any of these, so long he is covetous, & raketh together so much, that as the common saying is, he raketh up the devil & all. What must we do then? Our hearts are as a ground that is rank, & bringeth forth many weeds: we are set a work as God speaks by his prophet jeremy, chap 4.4. Blow up your fallow, & sow not among the thorns: we must put all diligence & care that our hearts may be rid of such noisome weeds as will choke the word of God, & make that it shall not bring forth fruit in us. So long as we suffer any of these in us, either to love dainty & delicate feeding of our flesh, & to fill ourselves with the lusts thereof, or to be gallant in the eyes of men, & hautily to lift up ourselves in our vain glorious minds, & for the maintenance of these delights bend our care to the world: so long shall we be unprofitable scholars in the school of christ Alas poor men which would fain come to God, & yet are glued to the world they offer one hand to Christ, & the other to the devil: they can talk of the spirit, and yet are led by the flesh: the gospel is in their mouth, and covetousness lodgeth in their hearts: their works glister & are green before men & are withered before God: they seem to be faithful & are faithless: to be heirs of glory, & yet are the children of confusion: there are great plenty of these hearers, & specially in such places, where there is wealth & honours: how many fall away choked with the world? and yet we are not afraid of ourselves to take heed that we stand fast. A great mercy of God it is that we have not only the doctrine laid before us, but also fearful examples: so that we may buy our wit with other men's cost. For when we see the world with delights and pleasures, with covetousness and ambition, to carry away those which profess the Gospel, is not our own matter in hand, are not we made of the same metal they are, doth not the world assault us as it doth them? Yes, and we shall be overcome also, if the Lord have not mercy upon us. The hardness of this work, ought not to discourage or make us slack, but hearing what Christ saith, whom we ought to believe, the more hard, the more we are to stir up ourselves, unless we make small reckoning of the salvation of our souls. He that shall yield & give over the digging up of these thorns, because he perceiveth they grow deep in his heart, and spring as fast as he can cut them: is not worthy to enter into life: he which will not continually till and weed this ground, may well have the Gospel in some sort for to grow in him, but not to save him dearly beloved we must be surely persuaded of this, that as there be many godly men, so they have attained it with great labour and toil, yea, they are still set a work & cannot come to an end, because these thorns cannot be utterly rooted out.  
Those are greatly overseen which think it to be an easy thing to profess Christ unto salvation: and make no further account but to be Gospelers, at ease: if they can vanquish in disputation, to think they have won the field: no, no, they have a heart, which is hard to overcome: they have thorns which will not easily be destroyed: here lieth the victory and getting of the spurs: this man shall be crowned because he hath willingly given up himself to the power of God's grace to purge his heart, and to make room for the holy word, that it may grow there alone, and not be overshadowed and choked.  
Now let us mark well that which is said here, both of the stony and also of the thorny ground; how far they proceed in professing Christ, and embracing his Gospel: and we shall plainly see, how greatly those carnal Gospelers which will not have Faith to be tried by the fruits, are deceived: Faith, faith, (say they) is that which doth justify, it is true indeed, but not a fruitless faith: whosoever believeth shall be saved: it is even so, but not after every kind of belief: for then why should not these two sorts of hearers be saved? It is marueilons when the Scripture is so evident, and our Saviour Christ speaketh so plainly, that this gross and doltish error should possess the minds of so many. But indeed it is a sweet doctrine, when a man may let lose the rains to all the lusts of the flesh, at the least thus far, not to vex and torment himself in subduing them, and yet by faith to be saved. When Heaven and Hell meet together, and God and the devil be reconciled, then shall these flesh lie Epicures, and vain proud men come to their happiness. When Christ shall deny that which he hath here uttered, then shall these be true believers.  
Let men therefore take heed that they be not deceived, nor made slack in looking to the fruits of their faith and mortification of vain fleshly lusts, through the profane prattling of such worldly belly Gods: believe not them, but believe jesus Christ, who telleth you that it is not enough to hear the word, & to receive it with joy, & to let it grow in us, unless it bring forth reasonable & timely fruit in us.  
Again, let us mark how strong and invincible an Argument may be gathered out of this text against all contemners and despisers of the word, such as care not for hearing: these three sorts of hearers are before them, and nearer to Christianity than they, & yet come short: therefore it must needs follow, that such ignorant Atheists, as neither know, nor desire to know any thing above this world, are very far from God, although they would seem with their mouth and lips to draw near unto him. For if this matter were well observed, men would not regard nor have those men in estimation to be good and honest, who are very dogs or swine, not regarding the precious pearl of the Gospel, but ready to bark and bite at those which bring it. Let a man inquire thus, not of a few, but of the greatest part of men, how say ye to such a man, what think ye of him? he is (say they) a very good man, a good natured man, a gentle person, trusty to his friend, sure of his word, and doth keep as good an house as any man of his calling in all this shire. But how is he affected unto God's word: is he zealous in religion? Nay surely, I did never hear that he did deal that way, he is a very quiet man, no meddler at all. O notable honest man, as devout in the laws of God as the horse which he rideth upon, as careful to have God's glory advanced, as the swine in the sty, a great deal behind these unprofitable hearers, which are castaways: and yet forsooth being very bruit beasts before God (in the state they be in yet, unless the Lord call them to be zealous of his glory) they must be reputed for the best men. Our fields are full of such cattle as these, & if the Lord do not put to his helping hand, our case is very miserable. If any of those which were so zealous to hear, that they would to their hindrance in worldly matters leave on their business, & follow preaching, as these which flocked to hear Christ, were yet nevertheless rejected, because they did not sincerely as they should: what shall we say of those which will not step out at their doors, even when they have nothing to do, unless it be to sit at cards or tables? If such a man may be damned, as is moved with some delight, when he heareth the word preached: what shall we judge of those wooden blocks & sottish men, who feel no more joy in it then a post, when it is uttered unto them? If there be some go to destruction, which conform themselves & have a show of fruit by the word: where shall those wretches appear, whom the holy word of God cannot move one whit, to reform their disordered and beastly behaviours. Ineede not stand to inveigh out of this place against those hellish hellhounds, which dare open their mouths to reproach and slander the setting forth of the Gospel. The Lord diminish the number of them.  
The last kind of ground, are the good hearers, which do not only receive the seed, but also bring forth the fruits thereof. Although not every one alike or in the same measure, for some bring forth an hundredth fold, some sixty fold, some thirty fold, according to the measure of God's graces in them.  
Although here be great odds in bringing forth the fruits yet they be all accepted and accounted for good ground, true Christians, and sincere professors of Godliness: now as we be taught here that it is required of all to be doers, as Saint james saith, and not hearers only, chap. 1. ver. 22. so are we also taught, not to despise or rashly to condemn those, which do not bring forth so great a measure of fruit as others do: True it is, as Christ saith, herein is my Father glorified, that ye bring forth much fruit. joh. 15.8. But it is also as true which he saith in the second verse of the same chapter, Every branch that bringeth forth fruit, he purgeth, that it may bring forth more fruit. Then to bring forth most, is most of all to be desired, that God may have the greatest glory: to bring forth the least is not to be contemned, because the Lord in time doth purge them, & make them more fruitful. I need not to stand here for to handle many things, or to make large exposition, the matter is exceeding plain, there is no more but this, that all our care in hearing and professing the Gospel, be to receive it into good ground, & to bring forth the fruits thereof. What should I stand to rip up the shameful abuse in the contrary, to utter how many evil fruits there be in many which are Gospelers. This should be but as it were to light a candle in the clear Sunshine, for all men do see them. I do not speak this, as though it should not be good to cry out against them: but because the former things which I have now uttered, do fully disclose them. And therefore I will here end, desiring the Lord to write these things in our hearts, which we have heard with our outward ears, and to make us good ground, to receive the heavenly seed, and to bring forth fruits of the same, that glorifying him in this world, we may be glorified of him in the world to come, through jesus Christ our Lord, Amen.  
FINIS.   

TWO SERMONS UPON THE 1. Peter 5. vers. 8. and 9 Wherein is showed that the devil is to be resisted only by astedfast faith, how soever he cometh either, against soul or body and that whosoever hath once attained the true and lively faith, it can never be utterly lost, but he is sure to get the victerie.  

The first Sermon.  Be sober and watch: for your adversary the devil, as aroaring Lion walketh about, seeking whom he may devour: whom resist steadfast in the faith. 1. Pet. 5. verse. 8.9. 
BLessed Peter an Apostle of jesus Christ, 
1 Pet. 1.1  wrote this Epistle to the Christian jews which dwelled as strangers dispersed here and there in sundry countries, as in Pontus, Galatia, Cappadocia, Asia, and Bythinia. For the ten tribes were scattered of old time, and had dwelled long among the Gentiles in many kingdoms, being carried away by Shalmaneser king of Ashur, out of their own land, as we read 2. King. 17. And of somewhat later times many of the tribe of juda and Benjamin were also dispersed among the heathen: so that S. james wrothiss epistle in like manner to the twelve tribes which were in the dispersion, james 1. ver. 1. These dispersed jews came up out of all lands at certain solemn feasts, unto jerusalem for to worship there according to the law of Moses, and there had they heard the Apostles preach Christ, as ye may see by that which is written Act. 2. and believed in him: and unto them that so believed S. james and S. Peter directed their Epistles. Touching the matters handled in this Epistle of Peter, we are to note that the holy Apostle dealeth principally about the duties of christian life: as namely, the times being then full of troubles and terror of persecutions, he laboureth to make them bold, patiented, constant and cheerful in all afflictions and sufferings, which they were to pass through to come to the partaking of the heavenly glory with Christ. Also he useth many grave and forcible reasons to move them unto true holiness, even to walk in the virtues of the spirit of grace, and to bring forth fruits worthy of so high a calling. But first of all he openeth as it were the fountain and beginning of all good actions in man, that is, how God of his great mercy had chosen them, and begotten them in Christ to be his children and heirs of glory. Among these persuasions, admonitions, and exhortations of the Apostle, this is one which I have read unto you, and which I am now to handle. It may be divided into three parts: Of which the first is an admonition, or an exhortation, whereby he stirreth up all the faithful unto sobriety and watchfulness, in these words, Be sober and watch. The second part showeth what cause there is to move all men unto this sobriety and watchfulness, or how much it standeth them every way upon, seeing they have so terrible and so cruel an adversary, who continually seeketh their eternal woe and destruction: which is in these words: For your adversary the devil, as a roaring Lion walketh about, seeking whom he may devour. The third and last part doth teach how we shall withstand him, overcome him, and put him to flight, that so we may escape from his cruel tyranny: which is in these words, Whom resist steadfast in the faith. All men may easily see, that the matter which we have here to deal in, is of the greatest moment. If a man have lands or goods, and perceive that he hath an adversary which lieth in wait, and seeketh to deprive him of the same, it will move him to take heed, and it will set him on work, to seek all the ways and means he can to learn how he may defend and hold his right. If a man do know that his enemy doth continually seek all opportunity and all occasions how he may set upon him unawares, and with the greatest advantages be can, to take away his life: will he not watch and take heed? yea will he not be glad to learn how he may so arm and strengthen himself that he may withstand his said cruel enemy when he cometh? Here is a far greater matter, not the loss of goods or lands, or of this frail life, but the destruction of both body and soul in eternal damnation, which is sought by a very mighty, subtle and cruel enemy. I know therefore that so many as have any spark of true wisdom, will be very attentive to hearken to this exhortation of the Apostle, and willing to learn how they may be kept safe from so great a danger. For how foolish a thing is it, that we should be so careful to beware of men, that they may not harm us, which is but in lighter matters, & in the mean time have no regard how to beware of devils, which seek our eternal woe and misery? Hearken therefore (beloved) unto this wholesome instruction: for now will I come to handle every member by itself.  
Be sober and watch. Watching to this end that we may keep ourselves out of danger, is the chief and principal matter of this exhortation: and because no man can be fit to watch unless he be sober, he joineth them both together, and saith unto us, Be sober and watch. It is in vain to call upon drunken men to watch, for sleep will soon oppress them: he that is sober, he may watch: Be sober therefore (saith the Apostle) and watch. For our further instruction in this point, we are to remember, that there be two kinds of drunkenness, two kinds of soberness, two sorts of sleeping, and two sorts of watching, the one of the body, the other of the mind. He that with excess and riot poureth in wine and strong drink until he be drunken, his senses are then oppressed, drowsiness cometh upon him, and he falleth into a sound sleep, his adversary may come upon him and do unto him what he will: this we all know to be true. He that keepeth himself in sobriety, & is not overcome with wine or strong drink, but useth them moderately, he can, if need be, watch for to eschew and withstand perils and dangers. Now as the body is made drunken with wine, or strong drink, so is the mind oppressed and made drunken with earthly cares, with carnal pleasures, with evil lusts and vain delights, which bring a drowsiness upon it and a dead sleep, so that the spiritual enemy may come unto it at pleasure to do what he will. On the contrary part he that keepeth his mind sober touching those cares and pleasures, so that he is not oppressed nor drowned in them, he can watch, to avoid the spiritual dangers. This then is the thing which Saint Peter doth exhort unto, that we cast out cares and vain pleasures out of our mind, that they make it not drunken, and cast it into a sleep, and so into extreme peril, but that it may continue sober and fit to watch against all spiritual dangers. Our Saviour Christ doth teach that the heavenly seed is choked with cares & pleasures of this life; Luk. 8 verse 14. And if any shall now demand, Doth S. Peter exhort here only unto that sobriety of the mind? or is it his purpose to exhort unto sobriety in drinking also, together with that other? I answer that he requireth both: in as much as a man cannot have a sober and watchful mind which doth follow the drunkenness of the body. For such as be given to gluttony and drunkenness, or to take pleasure in pampering the flesh, their mind is drowned in all lusts and carnal pleasures, and then cares do also enter, how they may provide for the filling of those insatiable lusts: and so their mind is also drunken and in a dead sleep, so that they cannot watch for to eschew any spiritual danger. This is the extreme misery of such as do flow in vain delights, that they be drunken and asleep, the devil may put into them almost what he list. And therefore our Saviour Christ warning his disciples to watch for his coming to judgement, willeth them first to beware least at any time their hearts should be oppressed with surfeiting and drunkenness, and with the cares of this life, and so that day should come suddenly upon them, Luke 21. vers. 34.36. Where we see plainly that our Saviour joineth both the bodily drunkenness, and the drunkenness of the mind together, as making men utterly unfit to watch. Then beloved, let us give good heed, and follow this wholesome counsel which the holy Ghost doth here give unto us by this Apostle. If we watch not, we are utterly undone, we are utterly cast away, as it shall appear by the next words. We cannot watch unless we keep our minds from the drunkenness of cares and carnal pleasures, and our bodies from excess of wine and strong drink, and continue them sober. And thus much touching the first part.  
Now to the second: For your adversary the devil, etc. If we be not senseless, & void of all care, yea even as stones almost or blocks, if we be not like mad men, this may move us unto all sobriety and watchsulnesse of mind, here is so fearful and so horrible a danger set before us, if we do not watch, namely, that our cruel enemy the devil seeketh about continually, and lieth in wait greedily to devour our souls, yea even to swallow us up unto eternal damnation in hell. Is it a light matter (beloved) to be devoured of the devil? Is it nothing to go to hell? we are sure to fall into his hands, we are sure to be devoured and swallowed up into the woeful gulf of hell, if we do not learn to be sober and to watch, and so to avoid him: for if we be drunken and so asleep in mind, he cometh upon us, and there is no help nor any way to escape him. Behold here, what the cares and pleasures of the flesh do bring men unto, that is to say, they cannot watch, but their mind is drowned and cast into a deep sleep, so that the devil cometh upon them, and taketh them as a pray, swalloweth them up unto eternal captivity. But there is great force in every word to express unto us this danger, and therefore I will handle them particularly. Your adversary. Saint Peter propoundeth unto us an adversary: and what do men look for at the hands of a deadly adversary, but all the harm and mischief that he can work them, and therefore each man hath an cie to his adversary, to beware of him, that he catch him not at any advantage. Now this adversary which is here propounded doth so burn in extreme hatred and malice against God, and against all mankind, that it is given unto him as a proper name: for in the Hebrew tongue he is called Satan, which is as much as to say, an adversary. For he is the adversary, as I may say; of addersaries, or the chief of all other. There is no way of reconciliation to be sought with him, there is no truce to be made, nor yet any mitigation of his cruel fury to be looked for, but we may be sure of all the mischief and harm that he can any way do unto us make full account of that. There is no pity of mercy with him, neither is he any way to be trusted, for he is alyar, he is a deceiver, he is a Devil. Your adversary the devil. As he is called Satan in the Hebrew tongue, so is he in the Greek tongue called Diabolos, which we call Devil, it is as much as to say, one that doth accuse, one that with cavillation doth deprave & lay crime. Look what is best done, that doth displease him most: he is nothing but falsehood and lies: as I said, here is no trusting, here is no way or hope of mitigation of his cruel rage. But it may be objected, seeing the multitudes of nations and people upon the earthare so many, how can one Devil put all in danger? for Saint Peter speaketh as it were but of one Devil. While he is in one country, he cannot be in another, and while he is dealing with one man, another then goeth free. For answer unto this, we are to understand, that S. Peter speaketh as of one devil, not because he is but one: for the holy scriptures do teach that there be multitudes, and as it were Armies of Devils which do compass us about, seeking our utter destruction; we read in the Gospel of a legion of devils which did possess one man; as it is said, they were many: But S. Peter here speaketh as of one, because there is but one kingdom of Satan, & one prince of darkness, that kingdom is not divided, Satan is not divided against Satan, as our Saviour teacheth, Mat. 12. They do all deal in one business, one doth not envy another, one doth not hinder or let another, but further what they can: and so they join all together, as if they were all but one Devil. The bond which doth tie them together in this consent, is that cruel malice and hatred wherewith they burn both against God & man. So God may be dishonoured and blasphemed it pleaseth them by whomsoever it be done: so men may be brought to damnation, they care not which of them prevail most. If one of them do as it were half prevail to cast down a man to perdition, and another do finish it up, they contend not who hath done most. There needeth no praise or commendation in that kingdom to prick any forward; neither any threatening to the negligent: all are carried with a vehement heat to do their uttermost. There is no manfree then from the assaults and temptations of Devils: they seek to devour every soul. Let no man imagine that he can be drunken in mind, and so lie asleep; and yet be free from danger: He that will escape must be sober, and watch, for a multitude of devils compass us about. It is said further, As a roaring Lyon. We are very fast asleep if this roaring cannot awake us, and cause us to be sober and watch, especially if we consider why he is said to roar. It is written Psal. 104. vers. 21. The Lions roaring after their pray, do seek their meat at God. Whereby it doth appear that the Lions being very hungry and greedy, they roar after their pray: and therefore to express how greedily Satan doth hunt after the souls of men, how hungry he is for to devour them, he is likened unto a roaring Lion which seeketh his pray. This comparison showeth that he is very terrible, for a Lion is a mighty beast, and being so hungry and greedy that he roareth for the pray, it much increaseth the terror. The devil than is here set forth unto us to be mighty, in as much as he is likened to a Lion, and very hungry & greedy in devouring the souls of men, in that he is likened to a roaring Lyon. Who then that is wise will make himself drunken in mind with cares and pleasures, and lie sleeping when such a terrible enemy seeketh to devour him? And now it may be demanded, what is the cause that the holy Ghost doth set him forth unto us to be so mighty and so terrible? the cause is manifest, we are secure, we are negligent, we are ready to sleep, our minds are overwhelmed and drowned in all lusts and carnal pleasures, as if there were no danger at all: such is our extreme madness. And that is the cause why the Scripture in other places also describeth the devil to be so horrible. Saint Paul calleth the devils Empires and powers, the rulers of the darkness of this world, and spiritual wickedness in the high places. And showeth that the devils have their fiery darts with which they seek to pierce through & slay the fouls of men. Ephe. 6. ver. 12.16. What a dreadful monster is he set forth to be Reu. 12. He is not only likened to a dragon, but also a most huge great one, yea so monstrous great, that he casteth forth a flood of waters out of his mouth, & his tail casteth down the third part of the stars of heaven. He is not only a most monstrous great Dragon, but also fiery red, burning with hatred, with cruelty, & blood. Full of deep subtleties, for he hath seven heads. Very mighty, as having ten homes. One that hath as a victorious Prince often conquered the nations of the world, for he hath seven crowns. What a terror is set forth in all these, a hungry roaring Lion, mighty powers with fiery darts, a most monstrous fierce Dragon, full of subtlety, cruelty, and power? Is here any place to be drunken and to sleep? doth it not stand us upon to be sober and to watch? unless we account it a small matter to fall as a pray into the paws of this roaring Lion, to have our souls pierced through & wounded to death with his fiery darts, and to be swallowed up into the belly of this Dragon, and with him to be cast into the lake of fire, which is the second death. Revel. 20. ver. 14. O beloved, let us not be so dull hearted, when the Lord doth warn us of such an adversary, as to make no reckoning, but be as careless, as if we had no enemy at all that sought our woe. Men in deed do naturally fear and tremble at any signs of the presence of devils; if he show himself in any ugly form, they be terrified: and yet nevertheless most carelessly make their own minds drunken with cares and carnal pleasures falling into a dead sleep, so that he utterly spoileth them, and woundeth them to death, and they feel it not. This is even the course almost of the whole world. O lamentable and wretched estate! who can bewail it sufficiently? How many thousand thousands have drunk themselves stark drunken with the delights of this world, and as merry as they be, are by this roaring I on devoured as a pray, and swallowed up by the Dragon? Drunken persons, especially when they be fallen into a deep sleep, have no perseverance of their miseries: Be they in debt, or condemned to death, they feel it not, but can laugh: and so playeth the drunken world. O how necessary a thing is it then that we be sober and watch, to the end that we may escape such dangers? But it is added further that this adversary goeth about seeking whom he may devour. This doth much yet further increase the peril, & aught so much the rather to move us unto a most careful sobriety and watchfulness: this adversary doth continually seek all occasions, and lieth in wait to espy all advantages, how he may devour us as his pray. If a man have a strong adversary, and one that hateth him so deadly, that if he could catch him he would take away his life: and the same his adversary be a far off in another country, and doth not lie in wait for him, he may be the more secure, he may sleep quietly. But if he be always at hand, and do in all places dog him, to espy his fit opportunity to do him mischief, doth it not stand him upon, if he make any account of his own life, to keep himself sober and watchful? shall he drink himself drunken and lie down to sleep? The Devil our adversary goeth about, he is ever at hand, he seeketh all occasions how he may devour us, is it now safe for us to sleep? Men when they seek about and travel, do wax weary, and must have times to eat, and to take their rest: it is not so with the Devil, he is very swift, he is never weary, he needeth no food, nor yet any sleep, he ceaseth not day nor night for to work our destruction. When we travel on the day he observeth us, when we lie upon our beds in the night he dealeth with us, there is no time that we can be free from him. If he cannot prevail at one time, he waiteth for another: if he cannot overcome a man in one sin, he trieth him in another: and most carefully he watcheth his fit occasions, and then he tempteth strongly.  
To bring a man unto drunkenness, riot, & excess and to spend his time in vain exercises, he hath his instruments, even riotous persons, which are wholly given that way, for to draw and to persuade. Woe be to that man which lighteth into the familiarity of such sinners that will so allure and entice him. What a wonderful force there is in company for to draw men unto evil, cannot almost be expressed: and therefore when Satan hath found such instruments for to set upon a man, he hath gotten great advantage. When a man is in place where he may secretly commit some foul sin, as theft or adultery, and the occasions offered, than Satan layeth in hard. And so is it in other sins. What should I enter into particulars, seeing he hath a thousand ways, a thousand occasions, yea ten thousand sleights and crafty means for to wind in himself. Alas what shall we do? Our Saviour saith, Watch and pray least ye enter into temptation. Mat, 26. vers. 41. And as he said to Peter, Simon, Simon, behold, Satan hath desired to sift you as wheat, Luk. 22.31. so let us all be assured, that he hath many ways to sift us, and to make trial what is in us. We are taught to pray, Led us not into temptation: and this place doth show how necessary a prayer it is: for if the Lord give scope to this enemy and leave us to ourselves, he will find a thousand means utterly to spoil us: he will even devour us as his pray, and we shall not perceive it, for there in lieth the greatest danger, that he blindeth the eyes of the mind, and hardeneth the heart, when men feel not his working, nor imagine any suchthing. He that is sober and doth watch, feeleth when he setteth upon him, and what harm he doth unto him: where as on the other side, he may do what he will unto those that are drunken and asleep, and they know it not. Thus much touching the second part: now let us come to the third and last part.  
Whom resist steadfast in the faith. If a man's adversary be too strong for him by many degrees, what is he the better that he watcheth, if he can not avoid but that he will find him & come upon him? will he not kill him for all his watching? The like objection may here be made, namely, that the power of Devils far exceedeth all power of man: as we see they be described to be mighty and terrible: and there is no way for a man to hide himself from them, but they find him out, and come upon him: what is he then the better that he doth watch? Saint Peter doth answer unto this: that although in our own strength we are nothing to this mighty roaring Lion, yet there is a power in which we shall resist him, put him to flight, and overcome him, and be armed against all harms: and that is the power offaith: Whom resist (saith he) steadfast in the faith. Let it not seem strange unto any, that this power should resist him, and keep us in safety, for it is the power of God. The Devil is strong and mighty, but what is he unto God? God is above all, his power is infinite, there is no power that can stand against it. He that is steadfast in the faith, he is armed and standeth in the power of God: for faith apprehendeth the power of God and armeth us with it. He that standeth in the faith, standeth as it were in God, compassed about and covered with his power. And as it is unpossible that Satan should prevail against the power of God, so is it unpossible that he should overthrow that man which standeth steadfast in the faith: for so long as God cannot be overcome, faith cannot be overcome. Is not here a most singular comfort and consolation unto us in this battle? Let the Devil be never so mighty, never so subtle, fierce and raging, we have a rock of defence, a safe tower to fly unto even the invincible power of almighty God, which we stand armed withal throghfaith. This is it which S. Paul teacheth where he speaketh of the battle which we have with the devil: My brethren (saith he) be strong in the Lord, and in his mighty power. Put on the whole armour of God, that you may stand against the assaults of the Devil. For we wrestle not against blood and flesh, but against rulers, against powers, etc. Therefore take unto you the whole armour of God that ye may be able to resist in the evil day, & hane finished all things, stand. Ephes. 6. vers. 10.11.12.13. Now it is faith that putteth upon us the whole armour of God, and maketh us strong in his mighty power. It is faith, as he showeth in the same place, by which we shall quench all the fiery darts of the devil. Likewise S. john setteth forth this matter, saying, Whosoever is borne of God overcometh the world: & this is the victory that overcometh the world, even our faith, Who is it that overcometh the worlds, but he that believeth that jesus is the son of God? 1. joh. 5. ver. 4.5.6. By the world he meaneth the whole corruption of sin, or whatsoever is against the commandements of God, and so the Devil the Prince of the world is included. He that overcometh the world, overcometh the prince of the world: for all the power of Satan's kingdom is in darkness and in sin. Then when Saint john saith that faith is our victory, and that by it we overcome the world, he teacheth that it is faith by which we are armed with the power of God, in which we stand safe, and overcome the Devil.  
Hereby it is manifest what a wonderful precious thing faith is. There is no force that can overcome it, he that hath obtained it cannot be poor, he cannot be unhappy or wretched: all the devils in hell cannot prevail against him. They that rust in the Lord are as mount the Zion, which cannot be moved, but standeth fast for ever. Psalm. 125. vers. 1 If it be then the most excellent thing that is, to stand steadfast in the faith: then are we above all other things to seek after it For wisdom teacheth to seek most for the best things. Gold, pearl, and precious stones do excel in price, and therefore they be greatly sought after: and men do much rejoice when they find them. They be more than dross being compared with faith, by which we put devils to flight, and obtain eternal glory. Shall we not then seek for faith? Shall we not make account that if we find it we have found all for what can a man have more than God? And if we miss of it we have lost all: seeing without it nothing can defend us from the assaults of the Devil.  
But when we are willed to resist the Devil steadfast in the faith, is it so that we have faith in our own power, or when we will? Can we of ourselves be steadfast in faith? Or is it a matter so easy to obtain a strong faith? Saint Peter hath no such meaning. For goodly things are hard to be attained unto: and faith is the most precious and excellent of all other, & most hard to be come by. It is not in man's will or power to believe and to believe steadfastly at his pleasure. But Saint Peter's meaning is, to move all men to feeke it where it is to be found, and by such means as be ordained for to come unto it by. For there is no man almost but will acknowledge that a strong faith is a most rich jewel: but when it cometh to the matter they deprive themselves for the most part, either deeming that they have it or can have it in their own power resting in a vain shadow, not knowing at all the nature of the true, lively, and powerful faith: or if they do acknowledge it to be the gift of God; yet they never seek it by those means which he hath ordained to work it in men, and to nourish it up in them. When we are therefore willed to resist the Devil steadfast in the faith, it is as much as to say, give all diligence, and use all the ways and means that may be to increase and strengthen your faith, that you may overcome the Devil. If you be diligent that way, happy are you, and if you take not that course, then are you utterly undone: for what way can you then escape the power and tyranny of the roaring Lion?  
But it will be said, S. Peter doth not here show how men shall come to this steadfast faith. No, for his whole doctrine tendeth to that point, in all this Epistle, and therefore he needed not to put them in mind particularly: yet it shall not be amiss for me to note somewhat.  
He that will attain to the true, lively, and justifying faith, which armeth a man with the power of God, must first of all know for certainty, that he hath not so much as any spark thereof of himself: we are all of us by nature shut up under unbelief, and in miserable blindness: which while many do not know, they rest and content themselves in a certain dead image of faith, and are utterly seduced, for that faith hath no power. He that knoweth this indeed, beholding the depth of the calamities which he is in, will look up to God who is the giver of faith. He is desirous to know what the promises of God are which he is to believe, and what the way is in which he must walk to perform the duties of a Christian life: for the true faith worketh by charity (as Paul saith) and cannot be without good works. He searcheth the Scriptures (as Christ willeth, joh. 5.) he doth with all diligence bend his ear to hear the holy Gospel of jesus Christ preached, feeling therein the power of God to work faith. He doth cry and call unto God day & night for to teach him, to lighten him, to give him understanding, & to increase his faith: He findeth the blessing of God in these means, & therefore apply them. But now on the contrary part, he that resteth in this, God giveth faith, and if it be his will. I shall have it, and so despiseth all means, not considering how God giveth faith, is utterly awry, and out of the right way. From hence it is that there be so many commendations of the word of God, and of the lively power that it hath to save our souls. From hence it is that we are often called upon to give ear to the voice of God, to hearken to his counsels.  
Thus shall we obtain the holy faith. And he that hath faith, and feeleth the power of God in him, if he will have it increase, is to consider the abundant kindness of God who hath bestowed so great a gift upon him, he is from the bottom of his heart to give all praise and thanks and honour unto him for so great kindness and mercy showed. Moreover, he is to take heed that will be steadfast in the faith to resist the devil, that he be rich in good works, and that he abstain from committing those vices which nature doth lead unto. For in the time of trial, in the hour of temptation, or when Satan doth assault, it will greatly shake the mind, if a man when he doth look for the arguments of a true faith, and findeth that he hath been fruitless: but if his conscience do accuse him not only of a slackness in good works, but also of foul sins committed, then will he cry out that all his former profession of the faith was but in show or in hypocrisy.  
This Apostle in the first chapter of his second Epistle teacheth, that if we join virtue with our faith, and with virtue knowledge, and with knowledge temperance, & with temperance patience, and with patience godliness, and with godliness brotherly kindness, and with brotherly kindness love: we shall make our calling and election sure, we shall if we do these things (as he saith) never fall. 2. Pet 1. vers. 5.6.10. We shall perceive assuredly if these things be in us, that God hath called us effectually, and that he hath chosen us. And therein doth consist the steadfastness of faith, even when we are sure that God hath chosen us in his son unto life eternal. If this assurance of God's love and favour towards us were not to be attained unto, how could he say, Whom resist steadfast in the faith? Can there be any steadfast faith without that? I beseech ye let us think well of these things: let us use all care and diligence, yea all the holy means that God hath appointed to increase our faith, that being armed thereby, we may resist and overcome our enemy the devil.  
But here it may be demanded, whether the devil be to be resisted only by faith, or some other things to be used? I answer, that Saint Peter doth set down the only way by which we are to resist the devil: we have nothing whereby to withstand him but faith: and that is sufficient alone to withstand him, whatsoever way he seeketh to hurt us. I suppose that the reason hereof is evident unto all men. The power of God alone is sufficient (every man will confess) to shield us from the Devil, and no power indeed but the power of God. Faith only armeth us with that power of God, and maketh it as it were ours. He that standeth and liveth (as the the Scripture speaketh) by faith, standeth and liveth not in himself, but in the power of God. If we think it lawful to seek help to resist him, and to put him to flight any where but in God, then may we use some other way to resist him besides faith. We are to resist him by prayer, will some say. That is true, for prayer is a special fruit of faith: the lively faith doth bring forth true prayer. And if the prayer be not of faith, it cannot help to deliver us from the tyranny of Satan. Faith sendeth up prayer, yea with fasting strong prayer, which draweth down the power of God upon us, which shieldeth and defendeth us from the rage of the fiend. All other means that have been devised to put devils to flight, are vain and frivolous, yea mere illusions of Satan's own devising, which wickedly deface the power of God. For when men cannot resist by faith, then do they fly unto those other means as more sure. Woeful is the state of the world in this thing: that when men will not learn of God to resist the devil: they learn at the devil himself. But that this thing may be more evident, we are to see how many ways the devil seeketh to devour us. I do not mean that we should in particulars see those ways by which the Devil devoureth the souls of men: for who is able so to express them? surely not any mortal man. For he hath manifold sleights, subtleties and crafts: yea even ten thousand devices of all sorts to snare, and to entrap the souls withal: He hath also his forces and fiery darts of terror to wound withal. It is no dealing in particulars: but to be armed strongly to resist him howsoever he cometh. My purpose therefore is but to touch certain general heads which contain the rest. So that this cruel adversary, this roaring Lion the Devil may catch the pray & devour it, he careth not which way it be, for that is the end of all, if he may carry souls to hell. And therefore according to the several states and conditions that men be in, he frameth himself to set upon them.  
There is no man (I suppose) which will make any doubt that the devil coveteth to plunge all men as deep as he can into all evil: but according as men are apt and inclived, he is feign to deal as he may, with some one way, with some another. Such as be ignorant, & in darkness, with them he dealeth that he may keep the pure, clear and heavenly light of the Gospel out of their hearts, & so hold them still under the power and in the kingdom of darkness. Touching these Saint Paul saith, If our Gospel be hid, it is hid to those that perish: in whom the God of this world hath blinded the minds even of the infidels, lest the light of the Gospel of the glory of Christ, should shine unto them: which is the image of God. 2. Cor. 4. vers. 3.4. To bring this to pass this enemy useth special means, by which he may diffame the Gospel and the profession of it, as a doctrine not to be suffered, breeding and drawing with it so many evils. As namely, he soweth errors, heresies, and wicked opinions. He is the father of all such things. He raiseth up the heretics and schismatics, and then suggesteth to the hearts of men, which be his chief servants, that the Gospel hath bred them, and they proclaim it with open mouth. Behold and see (say they) what a doctrine is this, yea this new learning, that hath brought forth so many foul heresies and divisions. The devil (say they) the devil goeth with it. How can it be of God? how can it be good doctrine which bringeth forth such fruit?  
Satan did practise this while the holy Apostles were alive upon the earth: as we read how the false Apostles did seek almost every where to pull down that which S Paul had built. S. john in the Revelation mentioneth the Nicholaitanes, and a woman which said she was a Prophetess, that taught & seduced the servants of the Lord, that they might commit fornication, and eat of things offered unto Idols. And the same Apostle saith, that in his time there were many Antichrists (for so he calleth the heretics which then were) 1. joh. 2. S. Paul said to the Elders of Ephesus. I know this that after my departure there shall enter in among you grievous Wolves, not sparing the flock, and there shall rise up of yourselves that shall speak perverse things to draw Disciples after them. Act. 20. When all the Apostles were taken out of this life, than was this prophecy fully accomplished, for than did the devil send forth even routs of wicked heretics which did seduce many, & greatly trouble all Churches. Then had he those which cried out: Behold what a Gospel, is this which hath brought forth so foul and monstrous opinions? Thus cunningly did Satan work to keep many still in their former blindness. And in like manner in these days, when the light of the gospel again broke forth, he raised up horrible heresies and sects, and then setteth his servants a work to cry out. See what fruits this new Gospel bringeth forth? This hath made many so much offended at it, that they will not hear it: and so the Devil holdeth them still in their former blindness, and devoureth them as a pray. Also he raiseth up lies and slanders to diffame both the doctrine and all that profess it. This hath been his ancient practice. Christ was said to have a devil, to be a raiser of sedition, and an enemy to Cesar. His Apostles were deemed to be raisers of faction and disturbers of the common peace, enemies to the state of princes, and the Christians ever were accused to be men whichsecretly among themselves did commit most foul and abominable sins. True it is, that in all times he had many which were hypocrites that professed the truth for a time and then falling into notorious offences, all the professors were said to be such. Thus hath he in all times held many in darkness, by making them out of love with the doctrine of salvation. And as when Christ was risen from the dead, Satan did raise and spread a lie, namely that while the watchmen were asleep, the disciples of Christ did steal him away, and then said he was risen, and this lie was believed (though it were most absurd & had no show of likelihood) so look what lies and slanders he raiseth up now, many do believe them. For as S. Paul saith 2. Thess. 2. Because men receive not the love of the truth, God sendeth them strong delusion to believe lies. Now for a man to resist the devil in these practices, that he be not seduced and held in blindness, it is necessary to have knowledge of the truth and a lively faith. For if he come once to that, he shall find that the Gospel is the pure and heavenly light, even the power of God to salvation, as S. Paul saith, to every one that believeth. Rom. 1. And that these sects and heresies and troubles that follow it, are raised up by the devil himself, even of purpose to diffame the truth, that so men may abhor to hear it preached. Such as have received the knowledge of the truth and are lightened, in them he seeketh how he may quench the light, or take the power of it out of their hearts, and so devour them as his pray.  
He hath divers ways and means to effect this. To such as be the weaker in knowledge, even as babes in understanding of the hevaenly mysteries, he layeth stumbling blocks and offences, that he may cause them to stumble and fall, or to turn aside out of the way into which they have entered. He raiseth up terrors, troubles, and perils to abash them. He tempteth and leadeth into despair, shooting his fiery darts. To avoid these perils, there is no way, but that as S. Paul prayeth for the faithful at Colossa, that we be filled with the knowledge of the will of God in all wisdom and spiritual understanding: that we may walk worthy of the Lord in all pleasing being fruitful in all good works, and increasing in the knowledge of God: strengthened in all might through his glorious power, unto all patience and long suffering with joyfulness, Coloss. 1. vers. 9.10.11. Some others that have received more knowledge he seeketh to cast down through pride and presumption, he tempteth them to be puffed up, and to swell, and so leadeth them into sects, errors, and heresies, as his fit occasion serveth, one part into one, another into another.  
Hear is need of sound knowledge of heavenly things, and of that sincere faith which purgeth the heart, and emptieth it of pride and humane presumption, leading men to rest only upon God with fear and trembling, even with true humility. Also as he perceiveth men's inclination, he tempteth and leadeth them into grievous and abominable sins, and such as God is highly displeased withal, some into one, and some into another, and so casteth them down. And in this he is wonderful subtle, and can find what sin a man may most easily be brought into. If he be inclined to vain mirth and jesting, he seeketh to fit him with companions for that: that when he hath received the touch of heavenly motions, that vain mirth may put it out. If he be inclined to unclean lusts of fornication, he will find the means (if it be possible) to set as it were the bait before him, where he may be enticed. And so is it in all other vices: so that men had need watch and pray lest they enter into temptation. They need to be armed with a steadfast faith to reliste, that by their faith, all the fiery darts of this horrible enemy may be quenched. His subtleties to keep men in blindness, his lies and slanders to drive men from the Gospel, his assaults to lead into despair, his stumbling blocks and terrors to turn men out of the way, his temptation to lead into heresies and sects, or into any foul sin, or whatsoever darts he shooteth, there is no way to resist him, and to be kept safe, but by a true, a lively, and a steadfast faith. Therefore (beloved) seeing this enemy is so vigilant, & doth so cruelly seek our destruction night and day, even to swallow us up into the gulf of hell: and seeing he hath so many sleights, so many traps, so many baits and allurementtes, so many fiery darts to wound unto death: and seeing we are so ready to be seduced, having no power of ourselves; let us seek to be strongly armed with the power of God, that so we may get the victory. There is no way for us to be armed with the power of God, but by faith; so that the end of all is this, that men labour for the increase and strengthening of their faith: use all good means and that continually for the furtherance of the same. If upon such a danger we will not be admonished by this wholesome admonition of the Apostle, we are more than foolish or mad.  
It may be some man will say that the devil is to be resisted only by faith when he cometh to hutte the soul: but is it not another case when he cometh to hurt the body, the cattle, or the goods of a man? Is he then also to be resisted only by faith? Or is it all one when he cometh to do those things of himself, and when he is sent to do them by witches and sorcerers? Is there now no means to resist him but by faith? To answer to this question, first it is to be granted that the devils do indeed delight to torment and to hurt man any way. And withal we see it plainly taught in the scriptures that he hath had powwer and leave sometimes granted unto him so for to hurt: As it was granted unto him to destroy jobs goods, some by fire, and some taken away by robbers: to kill his children, and then to plague him in his body with most grievous sores. We read of many in the Gospel whose bodies were possessed with devils, and whom he did torment in very grievous manner.  
And we must know withal that when he doth hurt in the body or in the goods, his chief drift and practice is thereby to destroy both body and soul, and so he may make it a mean to win the soul, he will cease for to hurt the body, seeming as if he were expelled. We read in the Gospel of two possessed with devils, and jesus casting forth the Devils, they besought him to give them leave to enter into an heard of swine, he gave them leave, they entered, and carried the whole heard of swine headlong from a steep place into the sea, and drowned them, Math. 8. What was the purpose of those devils, what was their desire? Was it no more than for to destroy the poor dumb beasts? Yes verily they had a further reach, & a deeper practice. This it was, they sought to bring Christ into hatred with the men of that region among whom he was now come: and why? but even that they might not hear him bringing the word of life. They knew that those men were worldly minded, and that the loss of their hogs would grieve them sore, and that they had rather be without Christ, then that he should bring them such loss. And so it came to pass, for the men of that city came forth and entreated him to departed out of their coasts. Here was a crafty conveyance, and so Satan, whensoever he obtaineth power to hurt the body of man, his cattle or goods, it is not without some great subtlety of a further and a greater mischief which he seeketh to work. Then further we may be sure that it is all one whether he come of himself, or be sent by a witch. For I take it, none will be so simple as to imagine that if he have power to hurt, that he will lie still and not hurt unless he be sent by some man or woman. And if he have not leave granted him from God, no mortal creature can give him power to touch the body or cattle of a man. Howsoever he cometh, we must know it is the Lord GOD of heaven that hath sent him, even as he gave him leave to deal with job.  
Then it must needs follow, that there is no power for to resist him withal, but the power of God: and there is no way to be armed with that power, but only by faith. If there be no way to withstand Satan but by the power of God (as it is most wicked to deny) and through faith only man is armed with that power, what other way or means can there be to resist him? There was a child possessed with a Devil: the father brought him to the Disciples of Christ, that they might cast him out; but they could not; jesus cast him out. Then the Disciples did ask him why they could not cast him out? He said unto them, because of your unbelief. This kind (saith he) goeth not out but by prayer & fasting, Math. 17. Where we see that the devil tormenting the body, is to be cast out by faith, yea by a strong faith, which is to be assisted with fasting and prayer. But what if the devil (say some) afflicting the body, or destroying the goods cannot be removed by faith or withstood, shall not men than seek to remove him, or to withstand him some other ways? As we are taught by experience, that the devil possessing the body of some man, woman or child, and tormenting the same, prayer hath been used, and that very often, and yet no remedy hath been found, but by other means he hath been expelled. Yea, some have been of that mind that God having given Satan power to touch their bodies, their children, or their goods, they would seek no further but to God, saying, that as he had given him power, so when it should please him he would restrain him, and thereupon they would rest: but in the end they have been glad to use other means. God hath appointed means, and they tempt God that refuse them. If a man be fallen into a ditch, and lie still praying, God help me, Lord help me, and doth not stir to climb out, he may he long enough. If there be means by which the devil is driven out, why should not men use them, seeing we may suppose that God hath appointed those means? To answer unto these things, we may first consider, that the Lord God for the trial of their faith and patience, doth give leave to Satan to afflict his children. This is for their good. What should I use any proof for this, but the example of sob? He was throughlie tried. Now seeing it was the will of God that he should so be tried, both for his own good, and for the instruction of many others, though his faith were a right strong faith, yet in this thing it did not repel Satan, but he had power given him to touch his goods, children and body. And so we may hold it undoubtedly, that if God will give power or leave unto Satan to touch the body, the children, or the goods of any faithful man, for such a purpose as this was in job, faith doth not remove him from so afflicting: but faith in those so for a time afflicted doth resist him, so that he doth not nor cannot prevail against the soul. That is enough for us. Such a man is to submit himself to the chastisement of God for his trial. If Satan cannot be removed from hurting him in those outward things which are of less value, let him hold fast that he resist him by faith, so that he win not his soul and he is well: the Lord God will in his good time deliver him from that other calamity. Let him know it is for his good that he is so chastised.  
The woman of Canaan, Math. 15. was a woman of a wonderful faith, for Christ saith, I have not found so great faith in Israel, and yet the Devil did torment her daughter. She did not seek any other means, but sought out Christ, and obtained of him to have the Devil cast out, which did so grievously torment her child. This was for her trial, and she did for the time endure it, resisting the devil so mightily by faith that he could not prevail against her soul.  
Moreover, the devil hath power given unto him to afflict some, and to plague them in their bodies or in their goods, because of their sins. They have despised the laws of God, they be careless to know the way of salvation. When this scourge is upon them, they are to weigh and to consider how grievously they have offended, and how much they have provoked the Lord to wrath, who hath therefore given leave to this wicked enemy so to plague them. They should now seek unto the Lord and entreat him to have mercy upon them. They should lament and bewail their sins, and turn from their wicked ways unto the way of righteousness: and then should this their calamity be a mean to bring them nearer to God, to the salvation of their souls. They are to entreat the Lord upon their repentance to remove the plague from them. And if it be not removed, they are still more and more to be humbled, they ought to fast and pray, yea they are to use all good means to come to the true knowledge of God, and to a sound faith, that they may escape from being devoured by this enemy unto eternal damnation. If the Lord do not deliver them by and by, but that they be tormented in their own bodies, or in their children or goods, let them know it is because they do not so thoroughly repent, nor so throughlie seek the Lord as they ought to do. Let them therefore yet humble themselves further, and seek more earnestly to know the way of God, and to be armed with true and lively faith.  
There was a woman which had a spirit of infirmity eighteen years, and was bowed together and was bowed together, and could in no wise lift up herself: jesus healed her, and said, that Satan had bound her eighteen years. Luk. 13. ver. 11.13.15. If the Lord shall give Satan power so long to afflict, let us not fall from God: let us not seek to resist him any way but by faith. Ye say it is known by experience, that where the devil hath tormented some, prayer and all holy means have been used, and yet no help at all, until other means have been sought. Then belike there be means which are stronger against the devil than faith & prayer. And there is some power mightier against him than the power of god: for those means which some men fly unto, when as they cannot prevail by faith, are such as they which are afflicted have learned either by a prescription from the devil himself, saying, let such or such a thing be done, and there shall be remedy; or else they have them prescribed by some wise man, or wise woman, who have them from the devil. These be very paltry things (as there be a number, I need not to repeat them, they be too well known, and too much practised) and yet they be more sought unto then faith is, which armeth us with the power of God. What a dishonour is this to the high Majesty of the Almighty? What an infidelity is it? Shall men run to the devil for help? Is he fit to teach them or of more power than God?  
But ye say, we see the thing is wrought by those means which could not otherwise be obtained, Satan is expelled, and ease hath followed. Hath Satan expelled Satan? or hath he taught how he might be expelled indeed? Is the devil become so simple? Will he hinder his own kingdom? Are men so foolish as to believe that he is by such things in very deed driven out? A man tormented sore in his body, he feareth that it is some witch that hath done it. He is advised by his neighbours to send unto some cunning man. word is sent back, that indeed he hath bad neighbours: let him do such or such a thing, and he shall have ease. Well, he doth it & hath ease. What shall we think that the devil is driven out? A woeful driving out. He doth cease from tormenting the body for a time, that he may enter deeper into the soul. He winneth by this driving out. The like may be said where he hath power given unto him to destroy men's cattle. They be taught many things how to resist him: among other to offer some  offering unto him, they must burn somewhat alive. Well he cometh no more: there is a power above faith that hath put him to flight. And where as you say that some have been of the mind that they would not seek any way or means, but only to God, and would rest until he should restrain the devil: but have been glad in the end to use other means. It is a lamentable hearing, that the saith of any should so farfaile: that in steed of approaching nearer to God by strong repentance, they have turned to the counsel of the devil. If they could not find help by prayer, they might be assured that the Lord would yet afflict them further, & that with all humbleness they ought to submit themselves under his mighty hand: yea they ought to have considered the weakness of their faith, and the grievousness of their sins, and so have sought by all means possible to get a steadfast faith, and unfeigned repentance. This their affliction by Satan should have been a warning unto them, to make them cleave more firmly to God, & to look better to themselves, and see how it hath driven them to run back from God to the devil. But you say God hath appointed means, and he that refuseth the means tempteth God. As for example, shall a man cry, Lord help, and not stir? Indeed if you could prove that God had appointed such means to drive away devils where faith cannot, your saying were true. But where can you prove in all the whole word of God that any such means are appointed to put devils to flight? If those means be not in the holy Scriptures, they be not ordained of God, they be not of faith, it is not the power of God that expelleth Satan, but it is his own sleight that seemeth to be repelled and vanquished, when he is not; they be means of his own devising, which he hath taught by those that have familiarity with him.  
The holy Scriptures do condemn it as a most wicked thing, that men should have any dealing with devils to be taught at their hands. We are to be taught of God, Christ jesus is our only Doctor: shall we then learn at the mouth of Devils? A man is taken lame, he suspecteth that he is bewitched, he sendeth to the cunning man: He demandeth whom they suspect, and then showeth the image of the party in a glass. When this is done he showeth and prescribeth what the lame man shall do for to get remedy: how he shall cause the old witch to come unto him, and how he shall use her. Here all is done by the direction of the devil: are these means then appointed by God? Also there is one whom Satan doth as it were possess and doth torment the body: there is seeking unto god, but not like the Cananitish woman that came to Christ to have the devil driven out of her daughter, who with the strength of her faith would not be denied, Math. 15. but like to king Saul, who receiving no answer from God, gate him by and by unto a Witch: for not finding help by faith and prayer, or by those ways that God hath appointed, they then begin to hearken to the devil, and he telleth them that if they shall do such a thing, such a devil shall departed. Hear be the means, which some do hold to be appointed by God.  
But is not this a wonderful blindness that Satan can set up himself to be a teacher, and men learning of him, shall think that they learn of God? Well say some, we are glad to have ease, we find that the devil is expelled, we may think that God doth allow it. Shall a man be glad for to buy ease so dear? May we call that ease, when the devil ceaseth to vex the body for a time, to the end that he may torment soul and body in hell for ever? If a man be sick of a burning ague, and take that to cool the heat, and to give ease for the time, which will afterward cause it to be more burning, is that a good remedy? Is that a good remedy, which for a little while doth seem to mitigate, but afterward doth increase the disease? Even so the blind people do imagine that Satan is expelled by those means, by which indeed he entereth more deep into them. For tell me but this, wherein doth the kingdom of the Devil consist? Is he not called the prince of this world, and the prince of darkness? This his kingdom doth consist in infidelity, in darkness and in sin. He that is under the power of sin, so that sin hath dominion over him, he is under the power and working of Satan. Sin is his kingdom, there is his throne, ye cannot separate them, he cannot be cast forth, and sin still remain in force. If pride, envy, covetousness, hatred, malice, self-love, fornication, or any other such sin do reign and rule in the heart of man, there ruleth the devil: for these be the works of the devil. Hereupon our Saviour said to the jews, Ye are of your father the devil: ye do the works of your father. joh. 8. He that will then cast forth the devil, he must cast out those works. For he that committeth sin is of the devil, as Saint john saith in his first Epistle chap. 3. He that still committeth sin, and therefore is of the devil, is the devil expelled or driven from him? I suppose that there is no man so void of reason, that he will imagine, that the devil is driven away from that man in whose heart he hath his throne and power. A man is ignorant of the word and ways of God: with his ignorance of necessity goeth unbelief: with unbelief there go the unfruitful works of darkness. There is much vanity of mind, there is much profaneness, there be foul errors and abominable vices.  
This man hath some of his cattle destroyed by the devil: he would have the devil expelled, he hath not faith which armeth men with the power of God: he hath not the faith which overcometh the world, 1. joh. 5. or which purgeth the heart. Act. 15. or which quencheth all the fiery darts of the devil. Ephes 6. or (as Saint Peter saith here) resisteth him: And seeketh some other helps to resist him, yea, to be delivered from him, and never doth consider that he is first to have him removed out of his heart. He should consider that the devil (as Saint Paul saith) worketh in the children of disobedience. Ephes. 2. vers. 2. And therefore so long as he is disobedient to God, Satan cannot be cast forth of his heart. If those things can resist Satan which men do learn and practise here in the world, as there be a thousand devices, by which he persuadeth the world that he is resisted: than it skilleth not whether a man be godly or ungodly, faithful or unfaithful, touching the resisting & putting devils to flight. If when a man's cattle are plagued and destroyed by the devil, it will deliver the rest if he burn one alive: this way may the jew, or the Turk, or the heathen east him out as well as the Christian. And so it may be said in all other their wicked means. They tend wholly therefore to this end, that men may be held in infidelity, in blindness, and hardness of heart, even void of repentance for their sins, that is the craftiness of Satan. For if devils can be put to flight and overcome by such means, men will never seek to be armed with faith, they never care for true repentance: they be persuaded that the devil hath nothing to do with them. And therein lieth one of the greatest subtleties of Satan that he may devour men when they dream of no peril, and therefore seek not to God, to be armed with his mighty power through faith. For when men do know that there is no way to escape but by faith (as Saint Peter saith here, whom resist steadfast in the faith) if they be not mad, they will have a care to attain to that true faith.  
In the Popery there were many things devised to drive away devils. Men were persuaded that the sign of the Cross did put him to flight. They had their conjured holiwater to sprinkle upon the men, and in their houses, & thither the Devil might not come. Likewise if a man had a piece of holy bread in his purse, or any where about him, he was armed he might go safe in the darkest night that was. There were hallowed candles, and within the light of them the wicked Prince of darkness could not approach. But there was yet a stronger thing and a more terrible unto the Devils, than all the rest, even to hunt them out of the country.  
The Lord sendeth lightning and thunder, and mighty winds: he doth thereby declare his majesty. When these tempests do arise, the devil would gladly make men believe that he hath raised them: he would be as a God of power: and therefore he coveteth to show himself in those tempests, and so doth come with terror. To meet with this mischief and to repel him, the Papists had their hallowed bells, their Saints bells, and those they did ring out when any terrible tempest did approach, trusting that the sound of them would repel him, and put him to flight. O how the Devil was scared with these things! S. Peter forgot himself that he did not tell of these, and not speak of resisting him by nothing but by faith. Such ready helps for to defend men, and so easy, and not one of the Apostles would tell of them: but speak only of faith to be our victory. Well (beloved) know for certainty that all these are but sleights of the Devil: which were used in the popery, and which many at this day do use when they suppose that they are bewitched. Leave all such ungodly ways which the Devil teacheth, and hearken to the holy Ghost, which willeth you to resist the Devil steadfast in the faith. Let all your study, and industry, and care be, to be armed with a strong and lively faith. That shall cover you, and compass you about with the almighty power of God. Ye shall be as the mount Zion (faith the Prophet in the Psalm) that cannot be removed. All the infernal powers (or as Christ saith, the gates of hell) shall not prevail against it. If you have that faith, the roaring Lion shall not devour you: but all his fiery darts shall be quenched. He will do what he can to hold you in blindness, to lead you into sin, and into heresies, he will tempt you to despair, but your faith shall prevail. He will seek to hurt your bodies & goods, resist him by faith. Blessed be our Lord that hath given us such a tower of refuge. Amen.  
FINIS.   

THE SECOND SERmon upon 1. Peter, chap. 5. vers. 8. and 9  
Whom resist steadfast in the faith. We have heard the exhortation or warning which Saint Peter giveth unto all men to be sober and watch. We have also in the second place seen the cause why it behoveth us to be watchful. There is an adversary that doth seek to devour us both souls and bodies unto eternal destruction. Your adversary the devil (saith he) like a roaring Lion walketh about, seeking whom he may devour. In the third place we have been taught how to withstand him and to get the victory over him. Whom resist steadfast in the faith. Where it hath been showed, that faith armeth a man with the power of God. The power of God is invincible & cannot be brought under, but getteth the victory over all the terrible might of Devils: so that it is not possible that he should be overcome which hath faith. It conquereth all the infernal powers, and triumpheth at all times most gloriously over them. Whereby it is manifest what a wonderful rich and precious jewel faith is. It preserveth us safe from devils, and therefore is to be coveted and sought for above all treasures. It is to be sought for at the hands of God, he is the giver of it, and it is not a thing which is in man's own power. Moreover, seeing God doth give it, and nourish it by means, he that will be steadfast in the faith, must use those means that be ordained. Also it hath been declared, that faith is the only thing by which we are to resist the Devil: in as much as faith alone armeth us with the glorious power of God. Satan hath many ways whereby he seeketh to devour and to swallow up into hell the souls and bodies of men: as to hold some in blindness and ignorance, to lead others into sects, errors and heresies, to draw men into vices and abominable sins, to plague the bodies and the cattle of men: but which way soever he cometh, faith doth quench all his fiery darts arming the soul of man, covering and compassing it round about with the mighty power of God. Al those vain, yea those most wicked means by which men seek to repel Satan, are to be renounced as mere illusions. Men are to be taught of God, and not to learn of devils: but devils have devised those means, and by such as have familiarity with them have delivered the same to be put in practice. As there be such devices among the Sorcerers which Satan hath craftily conveyed in: so also in the Popery they did not seek as Saint Peter willeth to resist him by faith, but invented other ways. Thus far we proceeded in handling this Scripture: And now it remaineth as a principal question to be handled, whether this faith, by which the devil is to be resisted, can be overcome in any? that is, to speak more plainly, whether any man that hath the true and lively faith, by which the devil is resisted, can utterly lose it, and fall from God finally? whether his faith may utterly fail and be vanquished, & so having resisted Satan for a time steadfast in the faith, yet in the end he may be overcome and devoured by him?  
Touching this question, the Papists do hold that a man may have the true and lively faith, and so fall from it, as that it be utterly & wholly quenched in him, yea finally. And so by their doctrine such as do stand in this faith which Saint Peter requireth, and with the same do resist the devil, may by the devil have that same their sound and true faith overcome, and so perish eternally. Others there be, who will seem to differ somewhat from the Popish sort about this matter, and they do hold that the very reprobate (some of them at the least) are partakers for a time of the true, lively, and justifying faith, which is afterward wholly and finally extinguished in them. Moreover, they do hold, that the same true and lively faith may be wholly extinguished in the elect, but not finally, because it is unpossible that the elect should perish, and therein they differ indeed from the Papists, which make election conditional. If this doctrine of theirs be true, then is there no man that can be certain of his salvation. There is no man that is sure he shall stand to the end, no man can resist steadfast in the faith. For he that to day doth get the victory over the devil by a true and lively faith, to morrow may utterly lose his faith, and be overcome by the devil. If it be so, then hath not Saint Peter here taught how we shall have undoubted victory: if he will us to resist by such a weapon as may be broken or destroyed, or plucked away from us, we are then but in a very weak case.  
It may be they will say, there is undoubted victory so long as a man doth resist steadfast in the faith: and that Saint Peter hath no further intent. That is the thing which we are to inquire of. And this shall be made manifest, that whosoever hath the true and lively faith, shall undoubtedly get the victory over Satan: that it is unpossible that his faith should be wholly extinguished, it is unpossible that he should perish.  
This is it which we affirm, that whosoever doth attain unto a steadfast faith (which is the thing which Saint Peter here requireth) that faith can never be overcome: for if it be overcome, it is not steadfast. It is the purpose of Saint Peter, not to teach that so long as a man is steadfast in the faith, so long he shall resist the Devil, and get the victory, taking this, so long, as if it were uncertain that he which is once steadfast, shall continue to the end: but this is his full meaning, that so many as attain to be steadfast in the faith, shall undoubtedly vanquish Satan, and never be vanquished by him. Hitherto then tendeth his doctrine, even to show, that as we are compassed about and beset with devils, who like most greedy devouring Lions do seek continually for to swallow us up: so if we seek so far as to be armed with a steadfast faith, we attain to that estate out of which we can never be cast. It is as much as if he should say, the Devil can never overcome a steadfast faith: obtain that and you are sure to stand to the end.  
Beloved, we are not then to labour only for faith, but if we will be sure to overcome the devil, and to stand to the end, we must labour to obtain a steadfast faith. But how can we be sure that this is the mind of the Apostle, to warrant men, that they shall get the victory over the devil, even to the end, if they attain unto a steadfast faith? I answer, that he agreeth with himself, teaching here the same thing which he exhorteth unto in the first chapter of his second Epistle: Hereunto (saith he) give all diligence, in your faith minister virtue, in virtue knowledge, in knowledge temperance, in temperance patience, in patience godliness, in godliness brotherly kindness, in brother lie kindness love. For if these things be among you, and abound, they will make that you neither shall be idle nor unfruitful in the knowledging of our lord jesus Christ. For he that hath not these things is blind, and cannot see a far off, and hath forgotten that he was purged from his old sins. Wherefore brethren give rather diligence to make your calling & election sure: for if ye do these things, ye shall never fall. For by this means an entering shall be ministered unto you abundantly into the everlasting king doom of our Lord jesus Christ. 2. Pet. 1.5.6.7.8.9.10.11. In this place S. Peter doth most plainly affirm that they which have such a faith as goeth with those fruits, they come to an assurance that they be called of god, & chosen unto life and glory: and he doth assure and warrant them that they shall never fall. He addeth as a reason that they have an entrance into the kingdom of Christ, which is everlasting. If the true lively faith may fail and be wholly lost, what assurance can any man have that he is called of God and chosen to life eternal? Or how could the holy Apostle say, If ye do these things ye shall never fall? Do not they fall which lose the faith, or in whom it is wholly quenched? Christ reigneth in all those which have the lively faith, and if his kingdom may be broken down again where it once taketh place, how can it be said in every respect to be eternal?  
Now to join these two places together, that man hath the steadfast faith whereby he doth resist the devil, which doth those things which S. Peter mentioneth, and thereby is sure he is called and chosen, and that he shall never fall. He is firm & steadfast in the faith which cometh unto this: and such as have proceeded no further in the power of a fruitful faith, but that they be still uncertain whether they shall stand to the end, how can they be said to resist the devil steadfast in the faith? When S. Paul telleth us that the shield of faith doth quench all the fiery darts of the Devil, it is to give courage and comfort, that such as have once gotten that shield, shall never be overcome: for if the faith be overcome, than it doth not quench them all. The like courage and comfort Saint Peter doth here minister, by showing that being steadfast in the faith Satan is resisted. Where a man is sure to get the victory how valiantly he doth fight, what assaults he will endure, and with what comfort and consolation of mind. But if the battle be made doubtful, that although he have so lively a faith which worketh by charity, yet he may lose it, he may be overcome, it daunteth and discourageth, it taketh away the comfort and consolation. And this is to overthrow that which the Lord of special purpose hath allotted to his children, namely, that in all the trials, and afflictions, and temptations which they pass through, they may have strong consolation. For it is written, Wherein God willing more abundantly to show unto the heirs of promise the stableness of his counsel confirmed by an oath, that by two immutable things in which it was impossible for God to lie, we might have strong consolation. Heb. 6. ver. 17.18. If God hath confirmed his promise by an oath, that all they which believe in his son shall have eternal life, why is it, or to what end is it, but that we should come to the assurance of salvation, without which assurance there can be no strong consolation? If men be condemned for high treason, and then some hope of pardon followeth, it somewhat comforteth that they may suppose it may be they shall escape the torments of death, and not be executed; but so long as there is doubt they have no strong consolation: but when they know assuredly, & have it confirmed unto them that they are set free by pardon, then is their consolation strong indeed. We are all of us for high treason against God condemned to hell to endure eternal torments: A covenant and promise is made, that so many as do believe in the son of God shall have free pardon, and so not only escape from those endless miseries, but also be lifted up into eternal glory. So many as do wisely and sensibly consider this woeful and miserable estate, in which all are in by nature, cannot but be touched with great horror and fear. For is it a light matter to be cast with the devil and his Angels into eternal fire? Is he not more then mad which can be merry so long as he is subject unto so horrible damnation? Well, there is hope of pardon, that so he shall escape, in as much as God hath not only given his son to be a redeemer, but hath promised and bound that his promise with an oath, that every one which believeth shall be saved. He feeleth that he hath a faith, and it doth comfort him: but until he feel that the same his faith is the true and lively faith which getteth the victory over Satan, and which can never be vanquished, he cannot have strong consolation. Eternal woe with the devils in hell is a most grienous thing, & unpossible it is that any man should have strong consolation, unless he be sure that he shall be delivered from it: Whereupon it followeth, that seeing the blessed Lord God hath ordained that his children shall here in the midst of the battle against Satan have strong consolation, that he doth also give unto them assurance of faith, yea such a faith as they do know can never be overcome. Take away the one & take away the other. Whereby we see that they which do hold that the true and lively faith may be wholly lost, overthrow the stableness of God's covenant. If they will object that many have great gladness and consolation which have not any true faith, I answer, that the blind world is drowned in a carnal consolation, they do not sound believe, nor sensibly consider what estate they be in. They be but as drunken men, who through exceeding drunkenness passing towards horrible torments, do not perceive it nor regard it, but are merry and laugh and sport themselves: For they which are so merry and do sport themselves so much in sin and in carnal pleasures, if they did know or advisedly consider whither they be going and what remaineth for them, it would damp all their mirth. It is not the strong consolation which the holy Ghost speaketh of, that they have. Theirs is but a drunken madness. Such only as by a lively faith do feel the power of Christ in them mortifying and slaying sin, & quickening them unto righteousness and true holiness even to walk in the light, and to bring forth the fruits and virtues of the spirit, have the strong consolation. They be assured that they be delivered from hell, and made heirs of eternal glory: in as much as they know that God doth sanctify none but those whom he doth glorify. But they do allege sundry testimonies of the holy Scriptures, by which they undertake to prove that the very reprobate have the true, lively and justifying faith, which they do utterly lose: and likewise, that the elect do so fall, that the same true and lively faith for a time is utterly quenched in them. If it be so, than all assurance is gone, and with it there vanisheth away all strong consolation For if the true faith be in the reprobate, then cannot any man thus argue, I have the true, lively and sanctifying faith, therefore I am chosen of God and sure to be saved. Neither can he say thus, If I fall, I shall rise again: for what is it that can assure him that he shall rise again, if some that have the same true faith which he hath, do fall and never rise again? Let us therefore consider what their proofs be, or testimonies upon which they stand, to prove that the true faith may be utterly lost. In the old Testament it is thus written, But when the righteous doth turn away from his righteousness, and commit iniquity, and doth according to all the abominations which the wicked doth, should he live? all his righteous dee des which he hath done shall not be remembered: for his transgression in which he transgresseth, and for his sin in which he sinneth, for these he shall die. Ezech. 18.24. The Lord jesus saith, that there be some which do believe for a time, & in time of temptation go away. Luk. 8.13. Thou standest (saith S. Paul) by faith: be not high minded, but fear, Rom. 11. ver. 20. Also the same Apostle speaketh of some that made shipwreck of the faith. 1. Tim. 1. vers. 19 He that thinketh he standeth, let him take heed lest he fall. 1. Cor. 10. ver. 12. Christ saith to the Angel of the Church of Ephesus. Thou hast left thy first love, reve. 2. ver. 4. Take heed lest any man fall away from the grace of God, Heb. 12. vers. 15. And S. Peter doth speak of such as are like the dog that returneth to his vomit. 2. Pet. 2. There be other places of scripture which they do also allege to prove that men that have the true & lively faith, may wholly lose it, I will not stand to answer every one particularly, but in general, and thus, that whatsoever the word of God speaketh of falling from grace, of turning from the way of righteousness, or losing the faith, it is not to be understood of the grace of sanctification or of the true lively justifying faith, but of that other faith which the holy scriptures do speak of, which the wicked may have, and of those graces which they also are after a sort made partakers of. For this is sufficient for me to show, that whosoever is once partaker of the lively faith, he can never lose that faith, he can never perish: for that being proved it must needs be confessed that all the scriptures which they allege are to be understood not of that lively faith, or of those that be sanctified. I am (saith Christ) the true vine, and my father is an husbandman. Every branch in me that beareth not fruit he taketh away, and every branch in me that beareth fruit he purgeth that it may bear more fruit. joh. 15. vers. 1.2. Christ is the vine, & they which profess his name be the branches. These branches be of two sorts: the one sort beareth no fruit, the other sort beareth fruit. Now let it be demanded what are they which bear fruit? It must needs be answered, they be such as have the true and lively faith they be engrafted into Christ and do receive as it were the sap or juice of life from him. Their faith is that, which Saint Paul saith, worketh by charity, and therefore every one that hath that faith beareth fruit. Then who be those branches that bear not fruit? They be Christians in name and in profession; otherwise he would not say, Every branch in me that beareth not fruit. They be after a sort grafted also into Christ in as much as they have been baptised, and do profess to believe in him: but their faith is but a dead faith; otherwise it could not be said, that they bear no fruit. By this we see it is evident that there is a difference of faith, there is a fruitless or a dead faith, and there is a faith which is lively, and cannot but work. Then see how we are to argue out of this place. Every branch that beareth fruit, that is, every one that hath the true and lively faith, shall be purged, that it may bear more fruit: therefore not any one of the reprobate have the lively faith. This consequence is clear, if we consider that he saith, Every branch that beareth fruit he purgeth, not to take it afterward away, but that it may bear more fruit. For will they be so bold as to say thus, Some branches that bear fruit shall be taken out of the vine, as well as the branches that bear no fruit? Or thus, Some branches that bear fruit shall be purged that they may bear more fruit: but yet in the end they shall also be taken out of the vine, were not that a strange speech? What difference, or what a vain difference were that which Christ maketh of the branches, touching perseverance in the vine if the fruitful branches, or any of them could be separated from it, as well as the unfruitful? how do they make Christ to speak? It may be they will say, that the holy scripture speaketh sometimes universally, when as yet exceptions in particulars are for to be admitted: and so his saying doth stand true although some branches that have born fruit, be taken out of the vine and do perish. I answer, that this cavil is of no force here, because our Saviour doth so speak universally, that he also speaketh singularly. He saith not all the branches that in me bear fruit, but every branch in me that beareth fruit, he purgeth that it may bear more fruit. So that we may conclude, that there are none of the reprobate that have the true and lively faith: for if they had, they should bring forth fruit and so remain for ever in the vine. Again, whosoever knoweth that he bringeth forth fruit, he may be assured that he shall continue in the vine for ever, he shall never perish. Also Christ saith, I am the bread of life, he that cometh to me shall not hunger in any wise, and he that believeth in me shall never thirst. This is the will of him that sent me, that every one that seethe the son and believeth in him may have everlasting life: and I will raise him up at the last day. I am that bread of life, your fathers did eat Manna in the wilderness and are dead. This is that bread that came down from heaven, that if any man eat thereof, he should not die. I am the living bread which came down from heaven, if any man eat of this bread he shall hue for ever. He that eateth my flesh and drinketh my blood hath eternal life: This is that bread which came down from heaven, not as your fathers did eat Manna, and are dead: he that eateth of this bread shall live for ever. joh. 6. ver. 35.40.48.49.50.51.54.58. From these Scriptures we may draw most firm conclusions, that not any one of the reprobate ever have or can have the true and lively faith: but that whosoever believeth he is assured of life eternal: Christ teacheth that he is the bread of life, and that whosoever eateth of that bread he shall live for ever. It is not possible that any man should eat of that bread, and yet not live for ever. Every one that believeth in him (I speak of that lively faith which as the hand apprehendeth Christ, and by which we receive him and his benefits) doth eat his flesh, and drink his blood. He that believeth in me (saith he) shall never thirst: for let any man show a reason why some that believe in Christ do eat his flesh and drink his blood, & other some, having the same lively faith, do not. What will they say that the reprobate & damned, so many of them as euercome to have the true and lively faith (according as they imagine) do indeed eat the flesh of Christ & drink his blood, and so for a time be made lively members of Christ, even flesh of his flesh, and bones of his bones, as the Apostle speaketh Ephes. 5. ver. 31? If they do not eat his flesh & drink his blood, then have they not the faith: remove that effect, and the cause is removed. If they will not abhor so wicked a speech, but affirm indeed that the reprobate do eat the flesh of Christ, so many of them as have the lively faith: then let them see how they overthrow also the whole force of the argument of Christ, by which he proveth that the Manna was not the bread of life; but that he himself is the bread of life. Your fathers (saith he) did eat Mamna in the wilderness and are dead. If any man eat of this bread he shall live for ever. How standeth his argument, consider of it I pray you. Your fathers did eat Manna in the wilderness, and yet are dead in their sins they are dead in the spiritual and eternal death (for of that death he speaketh, seeing they also which eat the flesh of Christ do die the natural death) therefore Manna was not the bread of life that cometh down from heaven. For that which some did eat of, and yet did die eternally, is not by any means the bread of life. And how doth he prove that he himself is the bread of life? I am the bread which came down from heaven: if any man eat of this bread he shall live for ever. Thus standeth his reason. Whosoever eateth the flesh of Christ, he shall live for ever: therefore the flesh of Christ is the bread of life. If they shall now say, some of the fathers in the wilderness did eat the Manna, and yet died in their sins: it cannot be denied: and thereupon Christ doth affirm that Manna was not the bread of life that cometh down from heaven: and then add their own saying, which is this, some do eat the flesh of Christ, and yet do die in their sins: what will then follow? if this reason do stand in force; Your fathers did eat Manna in the wilderness and are dead: therefore Manna was not the bread of life. Then shall not this also follow, Many do eat the flesh of Christ, and yet are damned: therefore the flesh of Christ is not the bread of life. Thus it is evident that such as do affirm that any of the reprobate have the lively faith, do gainsay Christ, and overthrow the force of his argument.  
To proceed, what can be more firm to prove that the reprobate cannot have the true, lively and justifying faith, then that which Saint Paul hath written? Where this ground is first to be laid, that whosoever he is that hath the true justifying faith, he hath the spirit of sanctification, the spirit of adoption: for thus the Apostle conjoineth them: wherein also after that ye believed, ye were sealed with the holy spirit of promise, which is the earnest of our inheritance, unto the redemption of the purchased possession, unto the praise of his glory: Ephes. 1. ver. 13.14. Is there any so absurd as to hold that a man is a lively member of jesus Christ (as every one is that hath the lively justifying faith) and yet hath not that holy spirit of promise, that spirit of adoption, that seal, and that pledge? If they will say that the faith which the reprobate do attain unto is without this spirit of adoption, or without this seal or pledge: then do we hold with them, and then doth it follow, that the faith of the reprobate is not the true justifying and sanctifying saith which purgeth the heart, Act. 15. But if they shall say that the reprobate are for a time partakers of the spirit of sanctification, even of that spirit of adoption: then will there divers right wicked consequences follow, which are to be banished far from christian religion. For first touching the spirit of adoption, see what the Apostle saith; As many as are led by the spirit of god, they are the sons of God. For ye have not received the spirit of bondage again to fear; but ye have received the spirit of Adoption, whereby we cry Abba, Father. That same spirit beareth witness unto our spirit that we are the sons of God. Rom. 8.14, 15, 16. If any of the reprobate be led by the spirit of God, or be at any time sanctified, then hath not S. Paul here said true, that as many as are led by the Spirit of God, they are the sons of God. Some of the reprobate indeed do taste of the heavenly power, but they are not led with the spirit of God: they be not sanctified, they walk not after the spirit. Moreover, the spirit of adoption, the sanctifying spirit which is in all that have the true, lively and justifying faith, beareth witness with and to the spirit of the believers, that they be the children of God. This is the lively faith when a man believeth that the Lord God is his father, and that he is the son of God. And this faith is not separated from the spirit of adoption, for it is upon his testimony that they do believe, and by him they cry Abba, Father. Is not this spirit a true spirit? and is not his witness most firm and true? If it be as those men say, that the reprobate are partakers of the spirit of adoption, then is not his testimony firm and true. For then that spirit of adoption teacheth some man to call God Father, and witnesseth to his spirit that he is the son of God, when as he is the child of the devil: for having that faith, and that testimony of the spirit in him to day, to morrow he doth by their saying, utterly and finally lose that faith and that spirit. What an opinion is this to say that a man hath the true faith, that is to say, believeth by the testimony of the holy Ghost, that God is his father, and yet he is indeed the child of the devil? And moreover, doth not the Apostle say, that after they believed they were sealed with the holy spirit of promise? This is more than the bare testimony of the spirit, if I may so speak, that he sealeth. Can this seal be disannulled or broken, or made frustrate? Is this seal untrue? If it be ever set upon the reprobate, it is deceivable. If their opinion be true: no man can then say thus, God hath sealed me with his spirit, therefore I do belong to God: For a reprobate hath that seal, and it faileth him: then who can say that it is a seal, which is true and infallible? Saint john showing upon what testimonies faith in Christ is grounded: saith, There be three that bear record in heaven, the Father, the Word, and the holy Spirit, and these three are one. And there be three that bear record in earth, the spirit, & water & blood, and these three agree in one. If we receive the testimony of men, the testimony of God is greater: For this is the witness which he testifieth of his son, He that believeth in the son of God, hath the witness in himself. 1. joh. 5. vers. 7.8.9.10. Why are all these witnesses but to give asrance of faith? And if these witnesses do testify unto a man that he is the child of God and shall be saved (for every one that hath the true & lively faith, hath it upon the testimony of all these witnesses) and yet he is a reprobate: then is not the witness of God greater than the witness of men. Then also to what end should he mention all these foresaid witnesses? They give an absolute testimony that every one that believeth hath life everlasting.  
By these places it is manifest that the reprobate cannot be partakers of the sanctifying faith, they be not led at any time by the spirit of adoption, they be not sealed up with the holy spirit of promise, they have not the witness of God within them: whosoever therefore hath these things, let him be assured he shall never perish; but if he be sanctified, he is justified, he shall be glorified. Rom. 8. ver. 32. And this is it which the holy Scripture in many places proclaimeth, that whosoever believeth in the son of God, he shall never be confounded.  
But what if the reprobate never have the true faith, nor the spirit of adoption? yet do not the elect so fall and sin sometimes, that there is no spark of true faith left in them for the time? This is the great cunning of the devil to root up as it were the stableness and foundation of the truth. But the word of God meeteth with it, and teacheth, that whosoever is regenerate and borne of God in the new & spiritual birth, as every one is that hath the lively faith, seeing whosoever is in Christ, he is a new creature: the same man cannot so fall that this new birth should be extinguished in him. For this we have the testimony uttered by Saint john, in these words, Whosoever is born of god sinneth not, for his seed remaineth in him, neither can he sin, because he is borne of God. 1. joh. 3. ver. 9 Also, we know that whosoever is borne of God sinneth not, but he that is begotten of God keepeth himself, and that wicked one doth not touch him. chap. 5. vers. 18. In the former of these two sayings, there be two members, and unto either of them, there is annexed a reason to confirm the same. As whosoever is borne of God sinneth not: for his seed (this is the reason) remaineth in him. And then the second member, Neither can he sin: the reason, because he is borne of God. Now see if they do not directly gainsay the holy Ghost, which hold that a man regenerate may lose the faith, & be utterly void of the spirit of sanctification. For first, whereas S. john saith, that whosoever is born of God, he sinneth not. They say, a man hath his faith utterly quenched, and is wholly deprived of the spirit of adoption. What sin then is it that he sinneth not? He that falleth in such sort as that he becometh void of the true faith, and of the sanctifying grace of God, what is he other but as an infidel for the time, and what sin is it that he committeth not? Shall it be said of such a man, he sinneth not? It may be this poor cavil will be used, He that is borne of God sinneth not so long as he continueth in that estate, so long as he continueth borne of God. A vain and most foolish speech, for if a man that is unregenerate and borne of GOD through a true and lively faith, do so fall, it is sin that casteth him down, than he doth sin while he is in that state. For doth he first cast away his faith, and the grace of the sanctifying spirit, and then commit sin, and not before? What greater sin than the falling from the faith, and casting forth utterly the grace of sanctification? But see how Saint john meeteth with all cavilles, in the reason which he annexeth to confirm that first member. Why doth not any one that is borne of God, sin? For (saith he) his seed remaineth in him. What is the seed of God which remaineth in all that are borne of God? The word of God is called the incorruptible seed by which God doth beget his children, 1 Pet. 1.23. That word is but an instrument, the holy Ghost is the worker of the new birth: and therefore our Saviour teacheth, except a man be borne again of water and of the spirit, he cannot enter into the kingdom of God. joh. 3. vers. 5. The seed of God than is the graces of the sanctifying spirit, & the lively word. Those men that say, a man may lose his faith, and the spirit of sanctification, do in flat speech contrary that which the holy Apostle here speaketh. The seed of God (saith Saint john) remaineth in all those which are borne of God, and therefore they do not sin, that is to say, they do not sin that deadly sin of falling from God, or of being separated from Christ: which is not true if their saying be true: for there remaineth no seed of God in those that do wholly lose their faith, and in whom the sanctifying graces are utterly extinguished. It may be they will here again add their vain cavil, that the seed of God remaineth in them so long as they be borne of God, and hold the faith, and stand in grace. As if Saint john should say thus, the seed of God remaineth in them, so long as the seed of God remaineth in them. Is not this a very wise speech to be ascribed to the holy ghost? He speaketh absolutely, that whosoever is borne of God, the seed of God ever after doth remain in him: & therefore he sinneth not. Let them go with their ridiculous distinction, the seed of God remaineth in them, so long as it remaineth in them: for that speech they must be forced to utter, unless they will confess, that when he saith his seed remaineth in them, we must take it remaineth in them for ever. If the seed of God remain for ever in the regenerate, then doth faith and the sanctifiing spirit remain in them for ever. For will they separate these? But to put all out of doubt, and to minister sound comfort, or (as the holy ghost speaketh) strong consolation to all that have the true and lively faith, even to let them know indeed, and understand for certainty, that they can not perish, that they cannot be overcome by Satan in the battle: he addeth, Neither can he sin: confirming it with this reason, because he is born of God. What can they say unto this? How will they avoid this? Will they say that Saint john meant here some other matter? Is it not clearer than the Sun, that the regenerate cannot wholly be deprived of faith, nor of the spirit of sanctification, when he saith, they can not sin? Can they wholly lose their faith and all the sanctifying grace, and yet can they not sin? O how happy and blessed is the state and condition of that man which hath attained to the true & lively faith, who hath the spirit of sanctification, by which he is led, even the spirit of adoption that beareth witness with his spirit that he is the child of God, seeing he may be tempted, and sundry times be led awry into some sins, but it is unpossible that he should fall from God? And what is the reason by which he proveth that he cannot so fall: Because (saith he) he is borne of God. Consider where the force of this reason lieth. Men are mortal, their seed is corruptible, and that which is borne of man is corruptible and mortal. God is incorruptible and immortal, and so the seed of God is called incorruptible seed and immortal: whereupon it doth follow that the birth which is of God is incorruptible and immortal. Where the life of God is, it cannot be be extinguished. Think it not strange than that Saint john saith, he cannot sin, because he is borne of God. Except they will deny the manifest and clear testimonies of the word of God: except they will affirm that the seed of God is corruptible and so decayeth, and doth not abide in those that are begotten of God: except they will also make the testimony of the spirit of adoption deceivable & false: finally, except they will make the seal of God and the pledge which he giveth, of none effect, denying that men are to make their calling and election sure, and so to have strong consolation. Let them renounce this Popish error, that the true and lively faith, and the sanctifying spirit may be in the reprobate, and that the same lively faith & quickening grace may be wholly put out for a time in the elect. It may be demanded that seeing the word of God is so evident, that men are to resist the devil steadfast in the faith, as being fully assured that he which hath once attained the lively faith can never be overcome nor perish: what should be the cause that some do hold that true faith & the spirit of adoption may be had & lost again? What should cast them upon such rocks, or drive them into such absurdities? Surely they be driven into these while they do (as they suppose) eschew more dangerous rocks & greater absurdities. They would have it to be somewhat in man's own will & power to receive faith & the whole work of regeneration. They would have it be in the power & will of man to retain the same faith & sanctifying spirit, & to lose them. Why are they of that mind? Is it because they envy, that god should have the whole praise & glory of man's salvation, as man being not able to do any thing, the grace is wholly of God? We cannot say so. But it is another thing that driveth them hereunto: & that is this they take it that unless it be in man's will & power to receive and to retain faith, it will follow from an higher cause, & that is this: namely that such as God hath chosen unto life, to those he giveth faith & worketh in them by his spirit the new birth. Then the other sort (if there be no power in man) cannot attain to the faith & regeneration, they be before ordained unto eternal destruction. Then will it follow that there is predestination, even an eternal decree of God, by which he hath chosen and ordained some to life everlasting, and appointed others to eternal destruction. This doctrine they say chargeth God with injustice & with cruelty. For what is more cruel then of purpose to create and make any of his works or creatures to be condemned unto eternal torments? Where is then (say they) the infinite mercy, justice and goodness of God? To charge the Lord God with any cruelty or injustice, is most wicked, blasphemous and abominable. And therefore they hold this the most safe course for the defence of the justice and mercy of God, where the word of God speaketh of election, to take it thus, that GOD hath chosen unto life eternal all those whom he did foresee would receive the faith, walk in obedience and continue to the end, and so their faith, good works and perseverance which God foresaw, is the cause that moved the Lord to choose them. On the other side, that he hath not reprobate any, but he hath foreseen that they either would not receive the faith at all, or else after they have received it, of their own wickedness fall from it utterly and finally, and so he hath before ordained them in his foreknowledge unto damnation. This they say standeth with reason, the other they hold to be repugnant to reason. What shall we say to this? shall we here enter for to discourse at large by the scriptures touching election and reprobation? I have no such purpose. But only so far as agreeth with our present matter, namely to make it appear, that the steadfastness of our faith, and the full assurance of our salvation, dependeth upon the knowledge of our election. As namely, if we find in us the true and lively faith, which goeth with the spirit of sanctification, we may then rise up to that high cause, and be assured that the Lord hath in that his eternal and unchangeable decree chosen us in Christ to be his children, so that we cannot perish.  
To come then to an answer to those men: Is not this a strange thing, that they will comprehend by reason how God could decree the choice or election of some of his creatures unto life, and the reprobation of others unto eternal destruction for their sins, and yet not unjust? If we allege the sentence of the Apostle, But who art thou O man that pleadest with God? They answer that they do not plead with God, but they stand for the defence of the justice and mercy of God, lest that should be imputed unto him which is unjust and cruel. No? Is not this to plead with God, or against God. when he shall be just, he shall be good, he shall be merciful, no further than thy reason can comprehend? He must yield a reason unto thy understanding and capacity, with what right or equity he could do so, or so, or else thou wilt reject it? Is not this I say, to plead against God? Saint Paul after he hath disputed of the rejecting of the jews, and the calling in of the Gentiles, breaketh forth into this exclamation: O the deepness of the riches both of the wisdom and knowledge of God: how unsearchable are his judgements and his ways past finding out! Rom. 11. To this agreeth the Prophet in the Psalm, saying, Thy judgements are as the great deep. Let it be demanded, what judgements of God are those which be unsearchable, or which be as the great deep? Are they not those judgements which he executeth upon his creatures, and especially upon his chief creatures, Angels and men? If these his judgements be as the great deep, even unsearchable & incomprehensible both unto men and Angels, then is it so in the highest matter, namely that he hath ordained by his eternal decree to bestow eternal life and glory upon some, and to appoint other some unto eternal ignominy & torments, which they shall endure justly for their sins: For if any judgements of God be unsearchable, or any where, it is in predestination. It may be rightly said, that if the counsels, and ways, and judgements of God be not unsearchable in that eternal decree; then is there no judgement of god unsearchable: which is to deny not only the saying of the Apostle and of the Prophet, but also after a sort to deny God, for he that will make his judgements to be searchable, maketh also God himself to be searchable. Wilt thou measure and comprehend the counsels, the decrees, and the judgements of God by reason? Then measure and comprehend God himself, even that eternal and infinite majesty, with thy reason. Now if it be so, that God hath chosen some for this cause that he did foresee that of their own will and power they would be faithful, do good works & continue to the end. And on the other side, that he did foresee who would be unfaithful, wicked, and rebellious even to their death, and those in his foreknowledge he saw to be justly damned. Here is nothing incomprehensible in these judgements. For thy reason doth find out, and thy understanding doth comprehend all causes, and thou canst show a reason how God hath done every thing, and yet is just: yea all the causes of his counsels he open unto thee, if it be so. Why then did Saint Paul cry out, How unsearchable are his judgements! Why saith the Prophet also, That they be a great deep? The Prophet was dull of conceit (it seemeth) and so was Paul: for thou hast entered into this great deep, and hast with the light of thy reason searched out all things, and whatsoever is not agreeable to the same thy reason, thou doubtest not to dash it out of God's decrees. Thou wilt have nothing to stand higher than thy reason can reach unto and comprehend. Thou sayest that whatsoever is contrary unto reason is absurd. Well, but take heed that thou dost not extol reason too much. It doth indeed comprehend the principles of logic: but that it will from thence rise up to comprehend God, and his eternal decree, it is extreme folly. If we look a little in particulars, we shall find it to be so. We do believe and confess that the Lord God by his eternal power & infinite wisdom created heaven & earth, & all things which are in them, both visible & invisible. Of the invisible creatures in heaven, the Angels, some sinned & fell, whom he hath condemned unto eternal fire: they be now devils. Others (whom the holy Apostle calleth the elect Angels) never sinned, neither shall ever any of them sin, as they be well assured, but shall remain very glorious and blessed for ever.  
Tell me now, were not all these the creatures of God, and created in the same estate and condition? How cometh it that some of them stand, & others do fall? Will ye not say that of his infinite goodness and love, he had decreed to stay up the one part, so that they should never sin, nor be in danger of falling: and that he had also decreed to leave those other to their own will and power? why did he not show the same goodness and love towards all? why did he set so glorious creatures in such estate, as that they should fall from the heavenly glory into devils torments? was he not able to support them, and to retain them in glory with the rest? He created man in great dignity, even after his own image; why did he not keep him in that estate? why did he suffer the devil to enter in unto the woman and to tempt her? why did he not forewarn the man and the woman, that such an enemy would set upon them? or why did he not give them strength to get the victory in that temptation? O wilt thou say, God did only suffer those things to be done by the devil: he did not ordain that any such matter should fall out: for that cannot stand with equity or justice: it agreeth not with mercy. Well, thou hast a child, and when it is in thy power to let, yet thou wittingly dost suffer a terrible Lion to enter in unto him and to devour him: who will say that this is a sufficient excuse to clear thee from cruelty: to say that thou didst not decree it, but only suffer it to come so to pass? If this be no excuse to defend thee, how foolish art thou in using it to defend the justice and mercy of God? Will't thou thus call the justice of God and his mercy under the account of thy reason, that thou mayst by thine own wit comprehend it, or else it cannot be justice? O how much better is it that thou shouldest cry out with the Apostle, How unsearchable are his judgements! And where thou canst not comprehend by reason how God should in justice either decree or suffer the fall of Angels and men; yet to rest in this, that howsoever we cannot comprehend those things, yet we are sure that there can be no unrighteousness with God: but whatsoever he decreeth, it is most holy and just, for his will is the perfect rule of all righteousness.  
To proceed, when man was fallen, and had cast himself and all his posterity into endless misery, a redeemer is promised. All are lost alike, there be none which are in themselves better or more worthy than other, why then is not the redeemer sent unto all? If any shall reply and say he was sent unto all: that is untrue: for God chose the seed of Abraham, the nation of the jews, he separated them from all other nations of the world, he gave them his laws and ordinances, even the lively Oracles for to teach them. The other nations he left in the dark, to walk in the vanities of their own mind, subject to the manifold illusions and sleights of devils, and that for many ages together, among whom there were so many famous wise men, Philosophers, Poets and Orators. Yea there were among them infinite thousand thousands which could never hear of Christ, & of infants dying and perishing in their native corruption, that is, in original sin. Who can search out and comprehend the judgements of God in this? were they not the work of his hands? Yet there is no hope offered unto them. But at the length Christ jesus, the only light and salvation of the world, is preached to the Gentiles. Why did he not now open the eyes of all? why did he not give that effectual grace of his spirit unto all as to believe in his son unto salvation? When he opened the heart of Lydia, why did he not also open the hearts of the rest that heard Paul preach? Some will say they would not. Yea but he of those that were most unwilling made willing where it pleased him: As we have a perfect example in Saint Paul, who was a cruel persecuter. Christ saith, No man cometh unto me, except the father which sent me draw him. joh. 6. Why did he not draw Herode, and Pilate and the high Priests, as well as Paul? We see in these latter days that there be great Nations, as the west Indies, which had never heard of Christ until of late time, and then by a most cruel and idolatrous people which have murdered them most wickedly, so that they have been made to stumble and to be further from Christ. Who is able to comprehend the depth of these judgements? Shall not we lay down the pride of our own understanding, and say with the Apostle, Hath not the Potter power over the clay, of the same lump to make one vessel unto honour and an other unto dishonour? Or shall the thing form say to him that form it, Why hast thou made me thus? O beloved, let us lay aside all such vain and curious presumptions: and let us, as the holy Scripture directeth us make our singular comfort of that eternal decree of God. Thus we are with it to fortify ourselves against the Devil. God of his own good will hath chosen in his son jesus Christ, even before the foundations of the world were laid, those whom he will save, as the heirs of eternal glory. He hath in his prefixed time redeemed them, not with gold or precious stones, (as Saint Peter saith) but with the blood of his son, as of a Lamb immaculate and without spot. He doth also call them, he doth sanctify them. This decree of God is unchangeable, it is unpossible that any of his elect should perish. Who can pluck them out of the hands of Christ? Then in the next place we are to be assured that none can have the true faith but the chosen of God. Not any do receive the spirit of adoption which witnesseth to their spirit that they be the children of God, but the elect. The elect are only regenerate and borne of God, and sealed with the holy spirit of promise.  
Then come down to thyself: If thou canst truly say, I have the lively faith, I have received the spirit of adoption, which doth witness with my spirit that I am the child of God: I am regenerate, I have the true repentance, I am sanctified: Satan doth tempt me strongly many ways, but I am sure, though he often as it were soil me, and cause me to go awry, that he shall never get the victory over me. Is not this a singular comfort to a man? If any that hath the spirit of adoption may lose him: then where is the steadfastness of faith which Saint Peter here requireth, in resisting the Devil? If it come once to lie in ourselves, we cannot be undoubtedly sure and steadfast: we may well waner and doubt: but when we know that we are kept by the power of God, as it is written, 1. Pet. 1. Then have we a rock whereon to rest: then do we stand steadfast armed with the power of God.  
This faith may be tried, and seem oftentimes to be sore shaken, but it can never be overcome. Yea, will some man say, but every man cannot come to know that he hath received the true and lively faith, or the spirit of adoption, we see many go far in the profession of the gospel, and think that they have the true faith, and the sanctifying spirit, which yet fall quite away. It is true that there be many which embrace the gospel and profess it with such feeling that they suppose God hath called them as his children: there is for the time such a touch & such a moving in their hearts, and yet in time they manifest themselves not to be of God. One occasion or other driveth them awry, so that some of them become heretics, some of them, although they fall not into heresies, yet they fall into vices, and become so irreligious, that all the former graces which they had tasted of, do vanish and are lost. And this is the cause we are willed by Saint Peter to make our calling and election sure. For seeing the reprobate receive a kind of faith and zeal, which yet is not the true and lively faith, we are willed to be diligent and careful to see that we rest not in that faith. We must labour to attain to that testimony of the spirit of adoption: we must seek to be confirmed and even sealed with the holy spirit of promise, and so come to that full assurance of faith and hope which never confoundeth. And that is it which Saint Peter teacheth the way to come unto, in the place before alleged, where he willeth us to join virtue with our faith, with virtue knowledge, etc. For if we follow that rule which he there prescribeth, we shall be sure never to fall, we shall then with a steadfast faith resist our adversary the devil, and get the victory over him. It is a matter of great importance, I pray and beseech you, as you tender the happy estate of your own souls, look unto it. Set your hearts upon the lively Oracles of God, and seek day and night after the knowledge of holy things, and how to please the Lord your God. Then shall you be blessed for evermore, Amen.   
FINIS.   

Four Sermons upon the seven chief virtues or principal effects of faith, and the doctrine of election: wherein every man may learn, whether he be God's child or no.  
2. Pet. chap. 1. 
1 Simon Peter a servant and an Apostle of jesus Christ, to you which have obtained like precious faith with us by the righteousness of our God and saviour jesus Christ.  
2 Grace & peace be multiplied to you, through the acknowledging of God and of our Lord jesus.  
3 According as his divine power hath given unto us all things that pertain unto life and godliness, through the acknowledging of him that hath called us unto glory and virtue.  
4 Whereby most great and precious promises are given unto us, that by them ye should be partakers of the divine nature, in that ye flee the corruption which is in the world through last.  
BEfore we begin to handle or to entreat of the words of this text, it shall not be amiss to note to whom and when this Epistle was written. Concerning the first of these, it appeareth by the 3. chap. and 1. verse, that it was written unto the same that the former epistle was. For thus he speaketh. This second Epistle I writ 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 dispersion through divers countries, as it is expressed in the first chapter of the former Epistle: for the jews were specially his charge, as the care of the Gentiles was committed unto Paul. Galat. 2.7.8. 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 that was mighty by Peter in the Apostleship, over the circumcision, was also mighty by me towards the Gentiles.  
For the second, 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 setuant of God, but a principal servant, and one which cometh unto them as the Ambassador of God, to the end that they might know that they had to do with God, and not with men, and so submit themselves to the doctrine and message which he brought, for whatsocuer God spoke by the Apostles, he so guided their tongue and pen by his Spirit, that nothing which they spoke 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 Apostolical dignity and function, yet you are equal with me and with the rest of the Apostles in the chief and principal dignity, and in that wherein all happiness doth consist, even our precious faith. Hear it may be demanded, how 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, and strength of faith? The answer is easy enough, namely, that this comparison is not made in the measure and quantity 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 heartening 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 although their faith should be but as a grain of mustardseed, yet if it be true faith it coupleth them to Christ, & 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 stableness of this their faith doth stand, as upon a sure foundation, even the righteousness of GOD, and of our Saviour 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 divers men of great learning and 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 second 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 writ. And this they do, because it is the chief scope and principal end of their ministery, to bring men again into God's favour, and to be reconciled unto him. Of this thing speaketh S. Paul, 2. Cor, 5.18. saying, All things are of God, which hath reconciled us to himself by jesus Christ, and hath given unto us the ministery of reconciliation, for God was in Christ, and reconciled the world to himself, not imputing their sins unto them: and hath committed unto us the word of reconciliation. Now then 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 tranell, 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 and end of his ministery, ceaseth to be the Minister of Christ. As for example, If he preach the Gospel to purchase renown, estimation, wealth, or ease, 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 snall, live an easy and merry life, he shall get some livings, promotions and dignities in the Church, do lay acorrupt and rotten foundation, and have not learned this doctrine of the Apostle, and therefore the building follows agreeably: for the most, when they come to have learning, not forgetting this lesson which they learned of their fathers, do become greedy cathers of benefices and promotions, rather than careful feeders of the flock of Christ. But here it may be objected, how the Apostle can wish that grace which is the free favour of God, should be multiplied upon them, seeing that God's love and favour doth not increase nor diminish, but he loveth and favoureth always alike, being subject to no alteration or change? This may well be answered, that Saint Peter doth not speak here of grace, as it is in itself in God towards men: 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 and 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 and 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, and set forth in Christ, unto whom you may resort as to a storehouse fully furnished with all treasures, all things which pertain 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 ourselves: 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 part, 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.  
Thirtllie, it may be demanded why the Apostle should say that all things are given unto us by the divine power or godhead of our Saviour Christ, when it is manifest that we fetched all things from his manhood: and therefore he saith in the sixth chapter of Saint john, verse 46. I am that 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 so long 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 doth briefly set down the end 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 end 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, & the way which we must pass through to the same, which is godliness and virtue. Hear 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 part in the same as well as any other, and yet they look nothing at all to this godliness and virtue, through which we must pass unto it, for God hath not called us, but as he saith here, to glory and virtue, so that whomsoever 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 themselves, 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, etc. Now he showeth by what means or by what instruments the divine power doth bestow those gifts upon us, and the same are as he calleth them, most great and precious promises which are given unto us, whereby we are called to glory and virtue, as he speaketh in the former verse: these are called most great and precious, because the things which are offered unto us in the Gospel of Christ, for greatness and dignity are incomparable. For what can 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 and freedom from the thraldom of Satan and power of darkness, that of damned creatures and children of his wrath, he hath given us this high dignity to be his sons and daughters: and as S. john saith, Revel. 1. 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, even in the gulf of hell, to be lifted up to the highest dignity, to be glorified with God in the kingdom of heaven? Because therefore these things are the greatest and most honourable, Saint Peter calleth the promises of the Gospel, most great and precious. But wherefore doth the Apostle ascribe all to the doctrine of the Gospel? for when he saith, that by these 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 and vengeance of eternal fire: his brightness appeareth therein, but we be not able to behold the same, but are dazzled with the sight thereof, amazed and confounded, so that we cannot but run from him, because there is nothing but that which is terrible. Contrariwise, in the Gospel, he hath revealed himself in the face of his son, where he showeth an exceeding glory, but with such fatherly love and 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 cheerful, that the soul which hath once, with the cie 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 ministery of the Law and the ministery of the Gospel, 2. Cor. 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 at this day among us many frantic 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, and their own gross and foolish allegories the spirit: not knowing that Saint Peter speaketh of the difference between the Law, and the Gospel. Hear also appeareth of what price and dignity the Gospel is: for who can set forth the worthiness of this, when 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, and 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, and to communicate with him: and then that this is wrought only by the Gospel: men would not so lothsomelie despise it, and prefer every light commodity, & trifling pleasure before it: men would not seek to disgrace and 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 every where, think themselves 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, and 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 that it can scarce obtain cold love at their hands. But there needeth somewhat to be said upon the phrase of speech which Saint Peter useth, for it is somewhat hard to some, and 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 transfused into men, and his substance and 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 them: 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, foreman is also made of the earth: It is manifest then that none is so foolish but he will confess, that when we speak of the nature of any thing, we mean not the substance, but the qualities and 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 carry a resemblance of the divine nature: as for example, God is holy, we must be holy, he is pure, good, just, gracious, bountiful, loving and 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 Beliall? Sith so many shameful and beastly sins, flow & reign in them, which are so many partakings of the Devilish nature, let them for shame deny that they have aught 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 flee 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 defilings the more they cleave unto us, the more they separate us from the Lord: so contrariwise, the more a man doth fly and eschew them, so much the nearer he doth approach unto God, who is the fountain of all purity. We are here to note that Saint 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 and floweth all evil that is committed in the world, either in thought, word, or deed: to be short, this is that which is forbidden in the tenth commandment, when he saith, Thou shalt not covet: at least so much of it is forbidden there, as pertaineth to the second Table, that is the root and fountain of all evil against men, for there is nothing recited in the same last commandment, but toward men: and when our Saviour Christ setteth forth the sum of the first Table, he saith it is to love the Lord with all the heart, withal the soul, etc. Now where the whole heart is required, there concupiscence must needs be forbidden: but ye will say, what is it? wherein doth it consist? It is not in deeds, words, nor thoughts, but a more close and inward sickness, bred as they say in the bones, the natural blot and spot of original sin, which we have by inheritance from our first parents, and bring with us out of our mother's womb, out of which all evil thoughts and desires do arise in us. Saint james in the first chapter of his epistle maketh it the womb and mother which conceiveth and 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 tempteth he any man, but every one is tempted when he is drawn away by his own concupiscence, and is enticed: then lust when it hath conceived, bringeth forth sin, and sin when it is finished bringeth forth death. The first thing we have here to note in this doctrine is this: that all corruption is of ourselves, not coming from any outward cause: It is true that Satan is an instrument, and 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 allurements of wicked men, are so many means to drive us and draw us into sin, but yet the cause is in ourselves. A chief point to be observed that we may learn to condemn ourselves when we have done amiss, and not after the manner of men, which look when they have faulted how they may disburden 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 right well that the Devil was a great furtherer, in the matter: likewise he might have thought upon the fond dealing of the woman, which so undiscreetly washed herself in such a place as others might see her: yet he letteth these go, and to the end he may wholly and fully condemn himself, he looketh home to the wellspring of all this foul and beastly sin, & 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 mother's womb. This is a good lesson for us to learn: for so long as we do not know it, but like partial and corrupt judges go about to excuse ourselves, & to rid our hands of that we have committed, we shall never come to any sincere repentance. Further, we are here to observe in this place, that all corruption 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 than a man which would destroy a tree, and doth no more than lop and shred off certain boughs and twigs, 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 of ignorant idiots, are become such as have gotten some skill and knowledge: from drunkards, ruffians, adulterers, and such like, they become sober, modest, and of good behaviour; 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 outwardly to be godly, when the heart within is fraught with loathsome lusts, and full of rotten corruptions, which make men still altogether abominable before God. To be short therefore, a man shall never rightly judge of himself whether he have repent, 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 and 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, lest he deceive himself. Look therefore every man to his thoughts, for by them is the trial made: if the thoughts be changed, and 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 repent, I have not played the hypocrite, I feel an upright heart toward God, I feel the corrupt fountain stopped, so that the filthy matter, and stinking mud doth not boil forth as it did. It may also be demanded here, whether this lust be not a sin or a corruption of itself, because Saint Peter saith, that corruption resteth in it. The place which I alleged out of the 51. Psalm, doth prove it to be a sin: also it may be proved out of the fift 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 ourselves, even in this secret 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 ourselves unspotted of the world, so long as we carry the corrupt world in our 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 second Sermon upon the 5.6. and 7. verses.  
5 Therefore give even all diligence thereunto, join moreover virtue with your faith: and with virtue knowledge.  
6 And with knowledge, temperance: and with temperance, patience: and with patience, godliness.  
7 And with godliness, brotherly kindness: and with brotherly kindness, love.  
ANd hereunto give all diligence, etc. He hath declared in the former verses, among other chief matters, this one especially, to how 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 how much heavenly things exceed in dignity the earthy, so much must the care & diligence bestowed upon them exceed. How far almost are all men from this doctrine both in practice and judgement: first when we see the exceeding travel and pains which they stick not willingly to bestow, in getting the beggarly trash of this world, either riches or honours: they will ride and run, early and late, by night and by day, by sea and by land, winter and summer, wearing out their bodies, almost pine and starve themselves with hunger and beating their brains with as great diligence as can be possible: but when it cometh to these things which Saint 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 judgement 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 answer is ready, we shall otherwise come short of them, and go without them: and why do ye not seek as fast for heavenly things, they be the greatest? they be indeed 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 Saint 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 how 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, and is not easily shaken off: it is deeply rooted, so that unless we dig very deep, we are sure to leave the roots still behind, which will grow and spring again as fast as before, yea oftentimes seeming to be dead, they suddenly revive: so that we are set a work while we live here without any intermission, to be still toiling to pull 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 overgrown 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 free-will in us. We must answer here, that God worketh all in all, and alone striketh the stroke, yet he doth 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 and reason, which of themselves being corrupt, do nothing but hinder this work, until such time as God hath fashioned them a new: we have appetites and affections in us, but of themselves mere rebels, these he tameth 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, and 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 cloak and defend themselves in their 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 doth 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 practise 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 labour and 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 feign we would, yet God being true, we shall have so much that we cannot fail or miss of our desire. It followeth, join moreover virtue with your faith, etc. Saint Peter knoweth what babes we be, how unable to guide our steps 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 how to tread every step, he rehearseth particularly the things wherein we are to travel when he saith, join moreour with your faith, virtue: with virtue, knowledge: with knowledge, temperance: with temperance, 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 be joined, because without it we cannot by any means please God, it doth justify us before God alone, but yet it doth not  
Now if we mark well, what manner of men they were to whom he wrote, namely no babes nor yoonglinges in the Gospel, for he said they had obtained like precious faith with him, and afterward in this chapter he saith, they did know and were established in the present truth: we shall easily perceive how 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, than 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 doth 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 broke forth again, disclosed all their falsehood and treachery, 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 savour 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 honestly: 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 end they may increase in faith and godliness. secondly, let them consider to what manner of men Saint Peter wrote, namely, to poor and rich men, women and children, to all sorts, 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 Clerk is commanded to increase his knowledge out of God's book. thirdly, they much overshoot themselves, 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 flood of ignorance, which hath almost overwhelmed 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 indeed the true cause of all foul sins, which abound at this day among us, and flow even as a swelling sea, is the want of true knowledge. This ignorance hath taken suchroote, that all they which have made proof, will confess with me, that our time is like the time of the prophet Esay, chap. 28. who having laboured himself as it were out of breath and teaching, and seeing so small profiting, being commanded of the Lord still to go to his business, bursteth forth in these speeches: Whom shall I teach 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 one, saying, Read this I pray you, he maketh answer, I cannot read; to another that can read, he answereth, I cannot, for it is sealed.  
Furthermore, let those silly 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 defence of themselves, we be without skill, 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 ourselves as some other do, which having gotten some skill, or at least think that they have set very light by the public teaching of the word, they do excuse themselves after this sort, I thank God, I am not of the ignorant sort, nor of the meanest judgement, 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 spoonful, if they had an healthful stomach, they could never be brought so soon to loathe, and 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 Saint Paul saith, even than 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 be without teaching, or have it in so scanty a measure, that they come almost to no understanding: they are merry and think all is well, and think themselves best, when they are least dealt withal, but judge righteous judgement, 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 temperance, etc. 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 carvers, but it must be minced to our hands, we must also be fed as it were by spoonfuls. For this cause he did not contenthimselfe to exhort in general unto virtue, but also to name and point us out certain chief branches, which we must especially labour about, for unless God should deal with us in this wise, so vain are we, that we should wander and rove as it were in a wide field, and never come nigh the mark, or at least, in looking after some one 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 part of our diligence and wisdom, therefore, that when we study forvertue and godliness, and when we call upon the Lord for gifts, we search out every part, and branch, lest we be overseen in some special point, and least 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 often times we rather lose than gain, rather go backward than forward. Out of the negligence in this point of doctrine, or for want of knowledge in it, men grow into security, and a very little contenteth them, yea though it be but even some show of virtue, and slouthfullie they shuffle off the matter: a thing greatly to be taken heed unto. Because, out of all question it is, that which hath caused divers 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 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 every one of these virtues together. And first, to begin with this, ye are to note that continence 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 extremes which are contrary to a continent mind, either to be so wavering, that every puff do drive us from the manifest truth, or else on the other side to be so stiff, and so wilfully wedded to our own judgement, that we will stand in defence 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 and by to shake, and to fear whether they be in the right way or no, also we must take heed of that stiffness, which causeth some to speak when it were better for them to hear, and to be heard aloft, when a lower voice might serve them better: far from the counsel of Saint 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 ourselves to continue in it: lest in steed of heaping up gold, we fill our chests with nothing but dross. Also we must beware, that we bend our study for the knowledge of these points which serve to increase godliness, and to true edifying. For many seek for knowledge, but their vain brain doth carry them to seek after curious questions, and to 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 and 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 forswear our knowledge: but also it is very requisite to be well armed & 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 how senseless they are, when the plain truth is laid before them: Likewise their spiteful railings & 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 else we shall be huried 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 rancour and anger, and ascribe all to choler, and so by this means there is procured some dishonour to God, who should greatly be honoured if we could meekly (as his 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, and 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 every one hath gleaned by himself, that so the one might supply the want of the other; but the impatience of some is such, that great inconvenience doth grow thereby. To conclude this matter, seeing troubles are allotted unto us, and sufferings for the truth, and that we are subject to so many reproaches, railings, taunts, and mocks at the hands of absurd and evil men: whosoever looketh to walk in the way of knowledge, he must seek to possess his soul in patience. It followeth, With pattence, godliness, etc. A man may demand what manner of order is here used, in willing us to join godliness to patience, and then to godliness, brotherly kindness: is not godliness the whole or the general, and 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 patiented, 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 colour of a meek patience, do cover the want of religion, for if God be dishonoted, 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, & meekness, to deal in the Lords matters, and also with fervent zeal: lest in steed of this excellent virtue of patience, which was commended unto us, there be nothing but a profane ungodliness and an irreligious mildness, in which at this day more 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 neighbours? Indeed they be great swearers, and sometime they use to speak against God's 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. Hear 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 tougues, when they know they be injuried, that cannot by and by feel & say, this was cold friendship, that they could not have dealt so unlovinglie towards their friends, by whomsoeever they should have heard them so abused, they could not have held their tongues? Then 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 broil? for there is nothing better than love, & where that is not, there is nothing good. O miserable days, this is the good love now among men, that they cannot love one another, but they must hate God, to have peace and concord with men to be at odds with God for men's sake, to put up the dishonouring 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 rememeber that which hath been said, and give all diligence to pursue these excellent virtues, that so we may approve ourselves to be right Christians, and look for the blessed hope promised in jesus Christ.   

THE THIRD SERMON.  
7 And with godliness, brotherly kindness: and with brotherly kindness, love.  
8 For if these things be with you and abound, they will make you that ye shall not be idle, nor unfruitful, in the knowledge of our Lord jesus Christ.  
9 For he that hath not these things is blind, and seethe not a far off, and hath forgotten that he was purged from his old sins.  
ANd with godliness brotherly kindness, etc. 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, and 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 all times, and all religions, and therefore care not what be said against religion, being very bellie-gods and Atheists: so this is referred to the second table, showing what we own unto men. This is very fitly and necessarily added, for as there be many, which regarding men only, how 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 pass 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 own 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 judgement, and seem to be as hot as Moses or Elias, yea even to be swallowed up with burning zeal: for it doth not proceed from God's spirit, who doth also work the love towards men wheresoever he goeth: but it doth proceed of some corrupt cause, as of vain glory, or self-love, and such like, and deserveth not indeed to be called godly devotion, no more than the true faith can be without virtue, or deserveth to be called aught, 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, & they which be without it are but brutish, and senseless creatures, not knowing God, nor how precious his glory is: yet this must be looked unto in every one of us whether we bear a loving 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 that is taught in it, that we be loving & kind unto men. Therefore as S. 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 be bold 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 doth 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 own towards the godly, who be chiefly called the brethren, and the latter what we own 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 favour) a love also which may reach even over all, good and bad, friend and so. This Saint Paul teacheth when he willeth us to do good to all men, but especially to them which are of the household of faith. So that we must acknowledge ourselves bound, in some sort, even to the wicked, according as our Saviour doth teach, Matth. 5. Bless them which curse you, pray for them which hate & persecute: 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 doth straightly require it at our hands: and so that if this be wanting, we do but deceive ourselves. 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 overshoot ourselves in our love, in judging it to be right, and sincere, when it is halting and lame: for many when they hear that we are so straightly charged for to love our neighbours, and 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, and if they can say, I hurt no man, nor I mean no hurt to any, they persuade themselves 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, & here they stay when they should go yet 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 slender 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. Thess. 1. when he saith, Your labouring 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 labour or cost, nor yet wax weary, because love is not like one that is lazy and luskish, loitering at home within a man's breast, but steppeth abroad, and is very diligent: neither doth it prefer every light commodity and 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 carcase, and to pity the misery thereof so much, and 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 for ever. This I speak because we see many, that will bestow somewhat upon the relief of the bodily misery, which have no pity upon men, which wander in blindness and ignorance, whose souls are famished and pined, for want of food, full of deadly wounds and sores, which are not salved, 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 indeed is, that they have not yet learned to pity their own souls, and therefore cannot pity the souls of their brethren: for 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 and sport themselves in their own sins, and in the sins of their neighbours, 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, and show kindness to the bodily necessity of men, and not to forget especially and 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 showed 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 Saint Peter setteth forth, not staying in the bare declaration of the virtues, which indeed of themselves, being so precious and excellent, should move us, but dealeth with us, as with those which be 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, and abound, they will make, etc. In this eight verse, he beginneth to show the commodities, which shall redound 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 unfruitful in the acknowledging of our Lord jesus Christ. It is a shameful thing, when God hath showed himself unto us in his son, hath called us into his service out of miserable bondage, for us to be idle and unfruitful: If the Lord have planted us, if he have dressed us, then, as it is also said by our Saviour 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 & infallible argument against all those which are idle, and slothful in the profession of religion, and, as they say, key cold, or slack in the service of God, or unfruitful in good works; namely, that they are graceless, void of faith and 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 Christ; they may well boast themselves of their strong faith, make a brave show of their skill and fine wit, so that men might think there were some deep thing in them, and that they should be able even to judge, and give a right verdict 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 ourselves with a scant and bare measure of faith, of virtue, of knowledge, and of the rest, as he setteth them down: but we must labour 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 steps, or have once a little begun to labour 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, and 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, & 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 ho, and say, I have enough? Is there less in the heavenly treasures to draw men to like them, than in the earthly? 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 best of all, for men to content themselves with some civil honesty, and not to seek, and weary their minds to gain knowledge. But these were never as yet the men, which might be rightly 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 seethe not a far off, 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 spoke 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 than other men, what should I labour to excel those which are wiser than 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 bodlie 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. Corinth. 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 off, or that they be poorblind, for such as have the beams of sightscattering, or spreading asunder, so soon as they be out of the eye, can see well enough just by them, but not far off, to these Saint Peter doth compare those men. But it may be asked what he meaneth; first to say they be stark blind, and afterward to attribute some sight unto them. It may seem by this word, that he maketh their case 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 off, he taketh from them all sight of heavenly things, which are removed from us, and seen only by faith; he doth 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 than they which can see a far off. But what are these quick wits the better, when 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 them to set up their bristles, that they can see so well and pearcinglie at hand, (that is, in earthly things) when as they are as blind as beetles in things a far off, 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 glimmeting of heavenly things, we shall never covet to obtain them. And this is the cause that these poor blind men never pass greatly to know the Gospel of Christ. Thirdly he saith, they have forgotten 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 and 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 their sins, by redemption; yet they have forgotten this, that they were redeemed to the end 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 how 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 how small a part of them do come (I will not say to abound) but to have a compotent measure of those forenamed virtues: let us come always to this true measure, & not be deceived neither in ourselves, 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 honourable name of Christians, which are but filthy swine, and profane dogs, as our Saviour 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, and with virtue knowledge, and so temperance, patience, godliness, brotherly kindness, 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 shroud 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 himself, 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 end, let none of all these things blind us, because they blind some, which stand in reputation of their own wisdom.   

THE FOURTH SERMON.  
10 Wherefore brethren, give rather diligence to make your calling and election sure: for if ye do these things ye shall never fall.  
11 For by this means an entering shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour jesus Christ.  
IT hath been told unto you already, upon the verses which go next before, how 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, and 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 and 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 it is but a wavering fantasy, to do many good things, yet they proceed but from a servile mind, to laugh and rejoice, yet is it but in a desperate madness, which in very deed is greatly to be wondered at, how men should be able to sport themselves, and 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, & 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 condemned, by suit of friends reprieved 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, and 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 laugh, 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 saîde before, no sound joy. If we were not therefore more than 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 chooseth whom he will of his own free grace: for which Saint Paul allegeth out of Moses, that God will have mercy on whomsoever he will have mercy, and whom he will he hardeneth: adding thereupon, 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, conditionally respecting the good deeds which he did foresee in them: and so the election should depend upon the worthiness of the men: 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 condition all: because Saint Peter doth not handle in this place, whereupon election is founded, or what moved God to make choice, nor to show wherein the certainty and 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 ourselves, not by fantasied opinions, but by sure and substantial 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 perish: but if we regard the way and means, by which we may come to know this favour of God to be toward us, the Lord by his Apostle telleth us, that this is the way, even to give all diligence, and study to be richly decked with his graces, or those forenamed virtues: for by these we shall undoubtedly know, because if we have them, 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 and counsel of God. Then secondly, that we are not to fetch the certainty of it in ourselves, from some revelation, neither are we to climb 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 ourselves, and that from the fruits of the spirit, which indeed although it be out of ourselves, yet because it is not of ourselves, is certain and infallible. If ye will understand this more plainly, first I say, it is out of ourselves, or from within ourselves, because we must take the trial, whether those things be in us, which are given to all those whom God doth choose, than I say it is not of ourselves: 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 & sure, or that we are so constant of ourselves? 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 how much more a man feeleth in himself 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 himself 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 how 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 & doubtful opinion. We may see by this how beneficial they are, and merciful to their own souls, which with all their power day and night give up themselves to seek after the knowledge and obedience of the Lords 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 labour. On the other side we may see how unkind and cruel they are to themselves, which through idleness and sloth, in seeking after God, with their daily and continual sins, do even as it were cut the throat of their faith, seeing they can not 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 how they agree with the holy Apostle: he saith we are to give all our study & 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 itself even against God (but how foolishly, a very child may see:) Doth that thing which we can not 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 Gods chosen, for howsoever he passeth it over, yet his conscience which doth in some sort know, that he hath not dealt but for vainglory, 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 himself to do good works, (and yet feeleth not this, which S. 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 can not more honour 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 soul error, that God hath chosen men, and men come to feel and 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 hath here set down, but go in a contrary path, and 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 bird in their breast, which doth sing in a contrary note, & telleth them plainly what they be. Another kind of men there be, which in no case can be persuaded, that any man can be sure of 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, than the Apostle hath greatly overshot himself, in telling us how we shall come to be sure. But ask a question of them, whether they do not believe in God, every one will answer, I put all my whole trust in him: reason then a little further and tell them, that the Scripture which can not lie, saith, That all which trust in God shall be 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? Undoubtedly if they did know that they have trust, they should also know they can not 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 every one 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 himself must ask this question of his own soul, How goeth the matter with thee? Art thou sure God hath choose thee? Dost 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 with ourselves 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 dost not study for the knowledge of God's word, thou art unfruitful and barren in good works, therefore thou 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 & godliness in them, but they are indeed 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? and 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 heard, wherein he must painfully travel and go forward, not for a gird or a braid, and wax idle again, but still labour, for these men had gone a great way, and yet they are willed to proceed still: if the Lord guy not this assurance, we are to labour so much the more, and to be so much the more importunate to suspect our judgement, and to seek for knowledge, to call ourselves to a more straight account, to set a watch over our affections to 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 call & 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 & election sure, as the reason followeth there, Ye shall come to be sure: how? because he which proceedeth so far that he knoweth he shall 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 of the most godly:) but saith S. Peter, I tell you if you do these things, ye shall never fall: not because there is any such stableness in ourselves, or in our own works, but we know that 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, can not 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, and full of policy and wisdom, yet they should come to an end: and therefore a man can not rightly say unto the subjects, you have a mighty prince, who is bountiful and gracious, your peace therefore and happy estate shall endure for ever: nay, the mighty may be overcome, if not by men, at least wise by death, and so they may be to day in peace and good estate, to morrow all in an uproar, to day under a loving and gracious prince, to morrow 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 end, 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 they are sure they can never fall. Whosoever doth but even straightly 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 in deed men which are liars, do in this thing confess the truth, that they feel not any such matter, and therefore can not abide to hear that all true godly men, and 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, and to reign over us, namely, if we yield up ourselves to the governance of his spirit, which worketh all goodness in our hearts, subduing and vanquishing all the rebels which we be are about in us. Contrariwise it must needs be granted, that such as are beastly Epicures, following their own fleshly mind, letting lose the rains, and giving the swinge unto the raging lusts of the flesh, despising the knowledge of God's will, and therefore regard not his word, though with full mouth they call Christ their king and their Lord; yet when God saith here by his Apostle, that the entrance into his kingdom is by this means, that men follow after virtue, knowledge, and godliness: they show that they be none of his subjects, being altogether void of his spirit, but the bondslaves of sin and Satan, whose kingdom they uphold, with tooth and nail: and that maketh them, even as those which are of another corporation to fight against the truth, and those which profess it: devising all the colours and 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 and 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 even in a glimmering, that which he doth teach in this place, they would be ashamed of their master & blush at that, which now they boast and brag of: they would also confess that like blind buzzards and mad beasts, they have fought against God, and 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 laboured and traveled, to be as it were, well soaked and seasoned in godliness, and plentifully decked with all graces and gifts of the spirit, ye shall by degrees proceed so far, & gain so much, that your entrance into the kingdom of Christ, shall be very great: whereupon it doth follow, that they shallbe 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 than needeth? Is it not enough to have an entrance, unless we have a rich entrance into his kingdom? doth Christ once begin to reign in a man, & to drive out the power of Satan, and afterward cast him off again to destruction? I answer, that this word is not added in vain, for we are taught thereby to take heed that we content not ourselves 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, & have some good desires and motions in them, and do taste of the good word of God, and are in some sort lightened, but overcome with sinful lusts and 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: & 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, & from strength to strength, until Christ have set up his throne in them, & bear sway, to the overthrow of the power of darkness, & bereaving 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 believe it: & very needful to be urged instantly, considering the nature & disposition of men at this day: they are afraid of going too far in virtue & knowledge, they count it a needle's 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 point of a christian scholar, they will seem perfect: so far are they from having this abundant entering into the kingdom of Christ. Learn here therefore, dearly beloved, & 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 and 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, & 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 indeed there be nothing in him but pride, self-love, vainglory, envy, gluttony, the lusts of adultery, & such like, yea, so far, that the scripture doth liken him to a swine or a dog: yet as if they say, he have God in his mind, & 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, how 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 assoon 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: how 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 doth feel the power of God's spirit in him, sometimes to be in doubt, and to think his labour but lost, because he can not get so great a victory as he would feign: 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 & 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, and 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 practising 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 somewhat for the same, which are become as cold as ice, & scarce any point of godliness left in them: yea though they would bear men 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 ourselves to be led by the spirit of God, & feel it, not by the 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 slight account of teaching; they would leave off their slanderous & reproachful railings; they would not like filthy swine wallow themselves still in the filthy mire of their sins: they would not prattle so much of this, that all are sinners, & therefore think all are alike, shuffling 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 ungodly 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 them, 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 themselves to have Christ reign in them. As for the common repentance, to cry only with words for mercy, in some light measure to be grieved, to fear the judgements 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: for if we look well unto them both, we shall find them to agree but in very few things, & those even the least. Let us I say, once again fasten our steps in this way, let us go forward, and not so much as look back, until such time as we have by our own experience, proved that to be true which is taught by S. Peter. For it is not enough to believe that this is true (although that be somewhat) unless we try it to be so by ourselves. He is now a stark fool which seethe 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, how great enemies they be to the salvation 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 that (as it may be easily gathered here) we can 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, & have walked first this way themselves: for how shall they bring other men, to that, which themselves have not nor know not? It doth appear also that God hath showed a sore judgement against that people, which have such a guide as can not show them this way: which is the only way to heaven: for doubtless it is more than 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 than those whom God over rules by his word. But woe be to those blind guides which do not feed; & wretched is that people that want 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 in deed 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 and 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, and dwell in us for ever: that so we may be sure of thy favour and of eternal life, through jesus Christ thy dear son our Lord and only Saviour. Amen.   
FINIS.   

A godly, zealous, and profitable Sermon, upon the second Chapter of Saint james.  The Text. vers. 14, 15, etc. 
14 What availeth it, my brethren, though a man saith he hath faith, when he hath no works, can that faith save him?  
15 For if a brother or sister be naked and destitute of daily food,  
16 And one of you say unto them, Depart in peace, warm yourselves, and fill your bellies: notwithstanding ye give them not those things which are needful to the body, what helpeth it?  
17 Even so the faith, if it have no works is dead in itself.  
18 But some man might say, Thou hast the faith, and I have works: show me thy faith out of thy works, and I will show thee my faith by my works.  
19 Thou believest that there is one God: thou dost well: the devils also believe it & tremble.  
20 But wilt thou understand, O thou vain man, that the faith which is without works, is dead?  
21 Was not Abraham our Father justified through works, when he offered Isaac his son upon the Altar?  
22 Seest thou not that the faith wrought with his works? and through the works was the faith made perfect.  
23 And the Scripture was fulfilled, which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the friend of God.  
24 Ye see then how that of works a man is justified, and not of faith only.  
25 Likewise also, was not Rahab the harlot justified through works, when she had received the messengers, and sent them out another way?  
26 For as the body without the spirit is dead, even so the faith without works, is dead.  
I Have chosen this portion of scripture to interpret, because there is very great use and commodity in the true and right understanding thereof: and the doctrine therein contained, is most necessary for all Christians to know. First, because it doth directly and fully overthrow & beat down all carnal profession of the Gospel, showing that the common and dead faith cannot save a man. Secondly, because it is the principal pillar which the Papists do lean unto, and the chief place of Scripture which they do pervert and abuse, to prove and establish justification by works, and the merits of men, and to overthrow the free justification we have in our Lord jesus Christ through faith. The hold which they take in this point, is upon the speeches and phrases which the Apostle doth use: as when he saith, Abraham our father was justified through works. Also Rahab the Harlot was justified through works. Likewise ye see that of works a man is justified, and not of faith only. Herein the two Apostles of Christ, Saint Paul and Saint james, do seem to be flat contrary the one to the other: for whereas Saint Paul saith, Abraham was justified by faith alone, and not by works; Saint james saith, he was justified by works. Saint Paul saith, and proveth by sundry and invincible reasons, that a man is justified by faith alone without the works of the law. Saint james saith, ye see that a man is justified by works, and not by faith only. This contrariety is but in appearance: for they both wrote by one spirit which is always like himself, and always agreeth with himself. The whole blame thereof is to light upon us, that we are so dim sighted as not to see how these two servants of GOD do jump and agree together without any jar at all. I think it needful for this cause before I come to handle the words of the Text as they lie in order, first to take away this show of discord: If any man will demand, what cause there was which made them to appear in outward show so contrary the one to the other? I answer, that, although there be no contrariety in the matter itself which they teach: yet the diversity of the scholars, which they lighted upon, & the contrary affection of those whom they instructed, caused them to use a divers and contrary order of teaching.  
Saint Paul having to deal with such as would seek to be justified, partly by faith in Christ, and partly by their own deeds, or the deeds of the Law, useth this order: first, showing that we were lost and condemned in ourselves: then next justified and saved through the merits of Christ: afterward that we are sanctified in him, and must show forth the fruits of our faith in a pure and holy life. Saint james lighting upon another sort of men, which confessed the free justification through faith in Christ, yet in this they were deceived, that they did not consider, how all those that are justified, are sanctified, how all those that are in christ jesus, are new creatures, that they are new borne, and walk not after the flesh, but after the spirit: that the true lively and justifying faith doth bring forth the fruits of righteousness in a holy conversation. Now because this cannot be removed or separated from the right and lively faith: Saint james goeth as it were backward and proveth, that where this latter, that is to say, the fruits of faith are wanting, there faith is wanting, and so his drift is to show that all ungodly and carnal professors of Christ, have but a dead faith, which in no respect is able for to help or save them. A second cause why they seem so much to differ, is herein, that men do not mark well how they handle, not the self same matter, nor have not the same drift. For Saint Paul laboureth to prove, that the true faith doth join us to Christ, and thereby save us. Saint james here beateth upon this point, that the dead faith which is but a bare image of the right faith cannot profit a man, this shall appear in the words of the Text: and also a third cause is, that they do not take this word justified in the same sense, but diversly, as it shall be proved afterward. Now will I come unto the Text. What availeth it my brethren, though a man (saith he) hath faith, when he hath no works, can the faith save him? This is his proposition, and the matter which he will dispute upon in the whole text following, thus much it is in effect, that it doth not avail a man to say he hath faith, nor it doth not profit him to boast and brag, and to make profession thereof, when he hath no good works, the reason is this, because it cannot save him: mark and observe this well, for here at the first entrance, the blindness of the Papists, and their folly, doth manifestly bewray itself, when as they do not see nor understand, that it is not the purpose of the Apostle in this place, to dispute upon this point, whether the true faith doth save & justify or not: but to show that such as have not good works, have not the true faith in them, and therefore whatsoever they profess, they cannot be saved. For he doth not propound his matter thus: what availeth it though a man have faith and have not works: but, What availeth it though a man say, he hath faith, and hath not works? Whereby it is very manifest, that when Saint james doth attibute the name of faith unto this dead image, he doth it not in proper, but in abusine speech, and after the manner of those men which called it saith, when as in very deed it is none, but only a certain resemblance and shadow thereof. Thus much for this entrance and state of his disputation: now follow his reasons by which he doth prove, that this kind of faith cannot avail or profit a man: for he doth prcove it very strongly and pithelie. The first of them is taken from a comparison or similitude which he setteth down thus: If a brother or a sister be naked and destitute of daily food, and one of you say unto them, Depart in peace, warm yourselves, and fill your bellies: notwithstanding ye give them not those things which are needful to the booie, what helpeth it? This is the sum of the matter: There cometh unto you a poor man or a poor woman which lacketh clothes and sustenance; you give them gentle and fair words, God help ye, God secure ye, and send ye relief, but ye give them nothing: can this help the poor man, or the poor woman? Shall they not for all your loving words starve for cold and die for hunger, if every man should serve them so, and give them no other alms? Why do ye not see then, that as this alms and liberality to the poor, which is but in fair speeches, is cold, and doth not help: so in like manner the faith which is but in words and outward profession of speech, although it be with never so great brags, is dead: and then further why do ye not understand that a thing which is weak and dead in itself, can by no means have power to give life and to save? But observe it a little better, thus the comparison standeth: if that liberality which is only in words be cold or dead, and doth not profit the poor, nor make him a liberal man which useth it, than it followeth also, that that faith which is only in speech is dead, and therefore cannot save or profit him which hath it: if words only could profit or cause it to be faith, why should not words also profit the poor man or woman which is destitute? If words only can make a faithful man, why should not words make a liberal man? If for a man to say he hath faith, be of that power to do the greatest things, as namely to couple us to Christ, to raise the soul from death to life, to put the devil to flight, & to overcome the world, should it not be able to do the lesser, that is to say, so far to prevail with us, & to have such power in us, as to bring forth good works? Dear brethren, know that if it be alive & do the former, it must needs do this: if it do not this latter, them surely it is dead, and can do nothing to save us. This is a most plain and forcible reason to prove, that the faith of a carnal and worldly gospeler, is but a dead show of faith, and therefore he is not justified nor saved, neither can be justified nor saved thereby: seeing it hath no life in itself to work and to bring forth fruits, it cannot give life unto him: for how should it bring that which it hath not? To set it forth more plainly, thus the Apostle addeth: but some man might say, thou hast the faith, and I have works, show me thy faith by thy works, and I will show thee my faith by my works. He showeth here, how every simple man which is a true Christian may be able to deal against the greatest and most skilful Doctor that is, to prove that he hath no faith if he have not good works: for when he saith, Some man will say, it is as much, as if he had said, any man may say, thou hast faith, that is, thou makest thy boast that thou hast faith, show it by thy works: because faith is an holy thing, wrought by God's spirit, and a lively and mighty thing, therefore it cannot be without holy and good actions. For as a man is known to be dead, when he doth not breath, cannot stir, see, hear, and such like; and contrariwise, when he doth any of these, he is known to be alive: even so is it with faith, if it can or do bring forth no good works, then is it dead: on the contrary part, the actions and stirring thereof, do show it to be alive. This is a strong place against all those which do not only vaunt themselves of a vain and dead belief, but also would leave no mark to know who are of God and who are of the devil: Let a man take them tardy in any foul vice, wherein they wallow, and say unto them, ye are out of the way, ye have not the true belief in God, ye are covetous, ye are a worldling, ye are a drunkard, and an adulterer, or such like, their answer is ready: Who made you able to judge? can you tell how I believe? will you take upon you to see what is in my heart? whatsoever you say, I have as good a belief as yourself. Mark well now I pray ye, for here ye may learn how to answer such sellowes: say thus unto them, Faith indeed of itself is a secret thing in the heart, but yet because it can no more be without good deeds, than fire can be without heat; the Lord doth bid us by his Apostle to say unto you, show me your faith by your works, and when your tongue is foul and your deeds are wicked, most certain it is that the heart is unclean, & there is no right faith: for that doth purge the heart, as S. Peter saith, Act. 15. Look but upon men's words and outward brags of their belief, and ye would think there were such plenty of faith, that there could be almost no more, every man doth so strongly believe in Christ. But come to this touchstone and trial which is here given us, show thy faith by thy works, and it shall by and by carry us so far on the other side, when we see such floods of all horrible and beastly sins, that it will cause us to think upon this saying: When the son of man cometh, shall he find faith upon the earth? For if this be true, as it is most true, because God himself hath set it down: that the faith which is without good works is dead, and those are Infidels, which like bruit beasts care not but for the things of this world, and make no conscience of committing all kind of evil works? Do ye suppose that if the son of man should now come, that he should find any great store of faith? Alas, alas, how many are the sinful deeds of the most men, which show that they have no faith? How few are the good works, and how weak even in the small remnant of the godly, which doth declare how poor and slender their faith is? But we must yet proceed further in this matter, and as it were strike it a little deeper. As men are wily to deceive themselves, so they will here yet find a hole to creep out at, although they be never so wicked: for thus they will say. It is true, God's word saith, that faith is showed forth by good works: well, I thank GOD, though I have many vices in me, and am full of infirmities, yet I am not altogether without good works: I am not so graceless, but at some times I remember GOD by prayer: I do according to my ability give to the poor: I am ready to pleasure my friend: do not these things sufficiently show that I have faith? dearly beloved, take heed, for here you may soon be deceived, it is not the meaning of the Apostle when he saith, show me thy faith by thy works, that a few scattered scraps of good deeds among great heaps of sinful works, and as it were a few grains of corn in a great heap of chaff, should be a true witness of the same. For it must be showed both in forsaking and renouncing all evil ways, and also in following after all goodness: for it is without all controversy, that those which seem to be good works before men, are not so before GOD, in the man which is given over to commit sin: can that which is good come out of the same heart, in which ungodliness reigneth? Either make the tree good (saith Christ) and the fruit good, or else make the tree evil, and the fruit evil: A good tree cannot bring forth evil fruit, 
Matt. 12.13 Luk. 6.43.  neither can an evil tree bring forth good fruit. Can the same tree bring forth both good fruit & evil fruit? Doth a fountain at the same place (saith S. james) send forth both sweet and bitter water? 
james 3.11. 1. john 3.7.  Be not deceived (saith Saint john) he that worketh righteousness is righteous, he that committeth sin is of the devil. Some man will say, doth not the most godly man that liveth commit sin, and doth not the good and the bad come together from him? The godly are laden with the corruptions of the flesh, but yet they do not commit sin, that is to say, they are not given over, as ungodly men are, to the obedience of sin: they are spotted with imperfections, but they do not take pleasure therein as the wicked do: although they feel a lumpishness in them unto good works, yet their whole race is applied unto good works: they would very feign obey their God on both sides, that is to say, in forsaking all that is evil, and doing all that which he commandeth them. Contrariwise, the fleshly Infidel doth with all his heart give up himself in the whole race of his life to that which is filthy; if he do any thing which is good, it is but in show, being not done sincerely, nor coming from a good root: but of self-love, vain glory, or such like; he doth not any thing for the Lords sake, but for his own. For love him, and ye shall find him ready to do you good: cease that, and his goodness doth die. Praise him, he will praise you again, discommend him, although he deserve it never so much, ye shall not come in his books, be ye never so good. Forget not this then I pray ye good brethren, when God hath set down so plain a rule to try ourselves by, whether we be faithful or Infidels. If we find ourselves full of good works, and our heart doth bear us witness that we do them even for love towards God: well are we, this doth declare our faith. But if our evil deeds abound, and our heart be unclean, it is time to look about us, we are in a most miserable case. I wish of GOD, that we might often think upon this, and be careful to show our faith to the world, by our good and pure life. Be not afraid to apply this to ourselves, and also to deal against the ungodly with it. For in this dissolute age, wherein iniquity hath almost gotten the upper hand, it is most necessary that we use this instrument which God hath put in our hands. Thou sayst thou believest, show thy faith by thy works.  
Now followeth another reason. Thou believest there is one God: thou dost well: the devils also believe and tremble. Way this argument well, & ye shall plainly perceive, that it doth nothing at all help a man to say he hath faith, when he hath no good deeds: if this kind of faith could save him, than should the devils be saved also, because they have the same belief: but because it is most certain, that the devils shall not thereby be saved, therefore it is also as manifest, that those men who have no other belief, but that which they have, cannot be saved. Let us see then how far the faith of Devils doth go. Thou believest (saith he) that there is one God, or that God is one, and so thou thinkest this a great matter, not to believe as the vain Gentiles, which did think there were divers gods, and indeed for so far thou dost well: but yet mark what a great matter thou hast attained, the Devils do believe the same, and yet have thereby no benefit or reconciliation with GOD, for they tremble when they remember the terrible judgement seat and the everlasting fire which is prepared for them. This faith of the devils is not to be restrained to some one point, but stretcheth unto the whole doctrine of Faith. They do steadfastly believe and know that jesus Christ died for the sins of the world: this is a sure reason that they know the doctrine of GOD, when they seek to deface and overthrow it by contrary errors. When a man therefore is of a sound judgement in the Scriptures for matters of faith, and is able to confirm every point, and to overthrow the contrary errors: though many will say, he is a sound man, and he taketh himself to be as great a gospeler as any other, yet if he have no works, if his faith be not a lively regenerating saith, he may esteem of himself what he will, but the Lord telleth us that he is no more forward than the devils, they are as found in the knowledge of truth as he. And if this common and general faith would serve, they should be saved as well as he. But it may be here objected, that there is great difference between the faith of Devils, and the faith of those men which believe, and yet have no fruits of godliness in them. The Devils indeed do believe all matters of faith to be true, but they do not nor can not believe, that they pertain any thing at all to them, they have no hope of mercy: but men although they be very sinful, yet they are in hope that they shall be saved. Hear is a great difference therefore, & the faith of such men goeth far beyond the faith of Devils. The Lord give us eyes to see, and hearts to understand, for I will show that the difference is, That the faith of the Devils is more perfect: For what is the cause that the Devils have no hope, and the wicked men think they have hope? Is it because they have less faith? Nay, it is because they are more wise, and because they give credit to that which GOD hath threatened against them. They believe that he will power out his wrath upon them because he hath said it: but the wicked men they are more foolish, and where GOD hath pronounced against them for their sins eternal fire, they do not believe him, and so indeed their faith cometh short of the faith of Devils: they should believe the Lord when he telleth them that all those which do not turn from their ungodliness, when he calleth them to repentance, shall be cast into Hell. But they blind themselves, and will seem to believe quite contrary unto that which GOD affirmeth: this is not to shut the door to repentance, but to move men to seek for it, while GOD doth offer himself: for they shall not be able when they will. It is GOD which must beget us to himself, and give us the new birth, and sanctify us by his spirit, to bring forth the true fruits of faith, and not to have such a dead belief which doth change us, no more than the faith which the devils have, doth change them. For there be very many at this day, who being stuffed as full of wickedness as ever they can hold, and their words and deeds do plainly show that they are no more changed then devils, which will so brag of their faith, and the strength thereof, that if there should be but ten in the whole Country saved, they hope to be of them: they never understood the doctrine which the Lord teacheth in this place: God give us understanding that we be not seduced, but that we may seek at the hands of Christ, to give us a faith which may differ from that which the devils have. Here also shall appear the ignorance of the Papists: They would bear men in hand, that Saint james doth speak of the same faith, which Saint Paul doth, and that he plainly affirmeth it doth not alone justify. But see here as he said before, What availeth it if a man say he hath faith and hath no works, can that faith which is but in words, or the dead faith save him? So now he telleth more plainly, what faith it is which he speaketh of, which cannot help a man, even that which the devil hath. Is not that belief which S. Paul saith doth justify, wrought by the holy Ghost? Shall we be so blasphemous as to say the Devils are partakers of him? You may well perceive therefore that Saint james doth speak nothing against that which Saint Paul hath proved, how Christ alone is our righteousness, whom we take hold of only by Faith: for he doth but show that the dead picture of Faith doth not save. Remember well then what Faith is here spoken of, and the controversy is soon decided.  
The Apostle now proceedeth to his last reason, which because it is wonderful strong, he useth as it were a certain Preface unto it, lest we should pass lightly over it, without due consideration. But wilt thou understand (saith he) O thou vain man, that the faith which is without works is dead? See how vehemently he thundereth here against the carnal professor, calling him a vain man, likewise wilt thou understand, can not those former reasons satisfy thee, are they not strong enough to persuade thee, or plain enough to teach thee? I will let thee see such a reason, that neither thou norall the world, shall be able for to gainsay, it is so strong and so manifest, that it will stop the mouths of all the cavillers: and force them to confess, will they nill they, that the faith that is without works is dead. See how marvelously the holy ghost doth labour to drive us from trusting to this broken staff, and to force us to seek after the true and right belief, if we have any care to save our souls. And doubtless daily experience doth teach us how needful a thing this is. For the greatest number of professors think nothing less needful than to seek increase of faith: they suppose and they will say, they believe well enough, they feel no want at all, what should preaching do, they can but believe. In very deed this dead faith of theirs, seems to them to be very strong, it cannot be shaken, neither is it tried or tempted, for to what purpose should the Devil much labour to overthrow it: but those which have any faith indeed, do feel what need there is to use all means to strengthen it. But let us come to the matter; he proveth now by examples, that the true faith is known by good works: the first example is of Abraham: thus it is to be opened: ye know that Abraham was an holy man, and a right man indeed, he was highly in favour with God, the covenant was made with him, that in his seed all nations of the earth should be blessed: ye will then confess that he had the right faith, there is no doubt at all in that. Likewise ye must needs grant, that as there is but one God, one mediator, so there is but one faith: whereupon it followeth, that as many as have such a faith, or the same faith which was in Abraham shall be saved, and none else: for although every one of the children of Abraham do not attain to the same measure and strength that their father did, 
Ephes. 4.5. 1. Tim. 2.5.  yet they are like him, and have the same belief. Then I beseech you, observe well the second part, wherein is declared how the faith of Abraham was fruitful, and did declare and show forth itself by good works, 
Gen. 21.  for he offered his son Isaac upon the Altar. Whereupon it doth also follow that all his children and all the sons of God, do declare and show forth their faith, by their good deeds. And whosoever they be which do not so, they are degenerates and bastards, none of his children, nor yet partakers of any blessing with him, for their faith is dead, and therefore they are not alive: do you not see, dearly beloved, the marvelous force of this reason, and that it is as clear as the sun? Hear is no starting hole left for a man to hide himself in, nor to creep out at, but he is holden fast to this, that if he will be saved, he must so believe, that he declare and show forth to the world by his good works an holy life, how he walketh in the steps of his faithful father Abraham. But why doth he choose this one work of Abraham before all the rest? For his life did shine with holy works, he was merciful to the poor, he entertained & lodged strangers, he was peaceable with all men, just and true in all his dealings: doubtless this did excel all the rest, and so far pass them, that it may well enough be mentioned instead of them all, it did declare a wonderful faith and love towards God, as we may easily see, considering all the whole circumstances of the story. God hath called him out of his native country, and from his father's house, into a strange land: he had promised him a son by his wife Sara, of whom the blessed seed should come; he performed this promise in his old age, even when Sara was by nature past childbearing, 
Gen. 21.12.  he had no other child by her, the promise was made in none but in him. In Isaac shall thy seed be blessed.  
Each man shall now be driven to confess, that here was a great trial, when God doth bid him take his only son, even Isaac, and go three days journey to the place which he would show him, and to offer him upon the altar a slain sacrifice. How great a grief is it for a loving father to lose a son which he loveth dearly, especially when he hath no more sons? then how much grief might this be, not only to see his son slain, but also to slay him with his own hands: and most of all that child, in whom the covenant of eternal life was made, because Christ should come of him, who being dead, all hope of salvation did die with him. All this did not withhold, but the faith of Abraham carried so great a love in him and fear towards God, that he never grudged at the matter, nor never made delay, but went indeed to have slain his son, having bound him upon the wood, and having taken in his hand the sacrificing knife, to kill him. Then the Angel of the Lord from heaven did forbid him. Before the Lord it was as if it had been done, because Abraham did fully purpose to do it: then we see plainly by this, what the true faith is. But if any man should object and say, this example is not fit, every man can not be like Abraham, nor have such a faith as he had, he was a rare man, few or none to be compared with him: Saint james doth answer, If ye think this example to be too high, and that ye are not to be measured by it, I will show you another as low: what say ye to Rahab the harlot, was not she justified by works, did not her faith declare itself by good works? Can ye take any exception against this example? Will ye not be ashamed that your faith should not be like hers? As the faith of Abraham did utter itself to the world, so did hers, whereby she showed herself to be a right daughter of Abraham, although she were not of his posterity according to the flesh, but came of one of those cursed nations, which God had commanded the children of Israel to root out and destroy, yet I say, she was his daughter, according as Saint Paul setteth it forth in the Epistle to the Romans, that he should be the father not only of them which are of the Circumcision, but also of those that walk in the steps of the faith of our father Abraham: like as all his children both of the jews and Gentiles must do, which will be blessed with their faithful father Abraham. Then we have here the example of the father of all the faithful, with the example of one of his daughters, which had been a poor harlot, what excuse remaineth, or what can we pretend, shall we not blush, and be ashamed to say that we believe well, and take ourselves to be the children of Abraham and the children of God, when we are no more like him, than (as the common saying is) an apple is like an oyster? Christ our Saviour doth use this reason against the pharisees in the Gospel of Saint john, If ye were Abraham's children (saith he) ye would do the works of Abraham: but now you go about to kill me, a man that hath told you the truth which I have heard of God: this did not Abraham. And a little after: Ye are of your father the devil, and the lusts of your father ye will do. What would ye have more plain than this? Even the very seed and posterity of Abraham, which took themselves to be the children of Abraham and the children of God, yet Christ jesus telleth them plainly they are the children of the devil, and why? Because their works were not like the works of Abraham, their belief was not like his, but it was dead. Shall we not then as boldly say at this day, nay rather, doth not Christ speak as plainly as he did? and telleth ungodly men to their face, howsoever ye brag of your faith, it is but dead: and howsoever ye boast and take yourselves to be the children of God, yet in very deed, unless ye return from your ungodly ways, and show forth the fruits of a true & lively faith, ye are the children of the devil: trust not unto your vain hope and dead faith, for it will but deceive you. dearly beloved, let us not be so mad, when God telleth us this with his own mouth, as to believe the contrary, and to persuade ourselves we shall do well enough, although we continue in our sins. This is a most pestilent craft of Satan, and cometh from the root of Infidelity, as ye may see in our great grandmother Eve: God had told her and Adam, that what day soever they should eat of the tree, they should die the death: the devil told her, ye shall not die, she believed him, but believed not God, she thought even as the devil told her, she should do well enough, or else she would never have eat thereof: we have sucked this poison from her breasts: when God telleth us, if your faith bring not forth good works, it is dead, it can not help ye, if ye continue in these wicked deeds, ye are the children of the devil ye must speedily repent, for ye can not when ye would. No, no, saith the devil on the other side, that is not true, your faith is good enough, go on, ye shall do well, God hath mercy in store, ye may repent afterward. Now the most doth believe the devil in this, and give no credit at all unto God, and never seek to try themselves, whether they be in good case or not.  
When the Apostle saith here, that Abraham was justified by works, and that Rahab was justified by works, etc. We must note that this word justified is taken divers ways in the scriptures, which is one cause (as I noted before) why Saint Paul and Saint james seem to be contrary; Saint Paul proving that we are justified by faith, taketh it as contrary to this word condemned, for being by our sins guilty, and to receive the sentence of condemnation, we are in Christ (into whose mystical body we are incorporate through faith) acquit and discharged, which is called justification: this cannot be by the works of the law, because there is no perfection in the deeds of any, but even the most pure are unclean and spotted. Therefore as Saint Paul saith, they are all under the curse, which hold of the works of the law: for it is written, Cursed is every one which continueth not in all things which are written in the book of the law to do them. The reason of this is to be considered in the most holy and pure nature of God, unto whom no unclean thing can be coupled, no unpure thing (although it be but in part) can abide his presence, or have fellowship with him.  
The word justify, is also taken in this sense, as when a man doth declare and show forth before men, that he is a righteous person also before God: and that is the meaning of the word in this place, that look how by faith we are justified before God: so by the fruits of our faith, we are justified, that is, declared to be just before men.  
For proof that the Scripture doth use the word justified in this fence, look upon the saying of David. That thou mayest be justified in thy saying, and pure when thou judgest: there it can signify no more but that God might show and declare himself to be just. In the Gospel of Saint Luke chap. 16. vers. 15. You are they (saith Christ to the pharisees) which justify yourselves before men, but God doth know your hearts. In this saying it is most apparent, that there is a justifying before men, which the pharisees in coloured hypocrisy did seek for; but Christ telleth them, they were never the better, because they were not of upright heart before God. The word is also taken in another sense, which I omit. If any man will now demand how it can be proved, that Saint james doth use it in this latter sense rather than in the former? I answer, that the very place itself, and go no further, doth declare this thing: for when the Apostle saith thus, Some man will say, show me thy faith by thy works, is it not apparent, that he speaketh of that which is before men or declared unto men, and not of that which is before God? In like manner, when he saith, Abraham was justified by works, when he offered his son Isaac upon the altar. Doth not the scripture show, that before God Abraham was justified long before by faith? If it be objected again, that it may also be said, how he was before that time justified before men, or that he had showed by his deeds unto men, that he did fear and love God, and then what should hinder but that it may be taken for a more full and perfect justification, or an increase thereof, as well before God as before men? I answer, that before God a man being justified, to speak properly there is no increase thereof, for he is fully and wholly discharged and acquit, or else it is no justification. But because we have received the grace of justification but in part and not in full measure, therefore our justifying before men is more and more declared by degrees, as good works do more and more abound in us, and so Abraham was by this one work more justified before men, then by all the rest of his deeds, and therefore it may well be set down in stead of all the rest We see here then that because by the scriptures this must needs be taken for an increase of justification in our father Abraham, that it must necessarily be understood of that justification which is before men: ye see now the meaning of this text and the drift and scope of the Apostle is laid open unto ye, but my chief purpose is yet behind, and that wherein we are to be wrought upon yet remaineth, which is a more particular application and handling of this doctrine. For we must not pass away thus with the matter, unless we mind to take small fruit thereby.  
Ye will confess these things which I have handled to be true, as of necessity we are forced thereunto, we can not but grant that the holy Ghost hath given a perfect touchstone: then am I to exhort you in the name of God, & as ye tender and love the salvation of your souls, to give attentive heed a little, and not to let this thing slip away from ye: Do ye grant that the faith which is without works is dead? and that it is no better than the faith of devils? And yet will ye still suppose, that idolaters, swearers, railers, adulterers, covetous worldlings, and griping usurers, and such like are in good case, or continuing such, can hope for mercy? Do ye confess that there is but one true faith, which was the faith of Abraham and Rahab? Do ye also acknowledge that the same faith in them did show itself by good deeds? And will ye still accept it for a sufficient proof of a good and sound testimony of a true belief, when any man can say, I do hurt no man, I live uprightly, and pay every man his own, I have always been reputed and taken for an honest man, what would ye require more of me, I live as my neighbours do, I trust God will hold me excused, although he have no regard of any obedience to the word of God, to consider wherein his glory doth consist, nor yet any care of men, to profit either their souls or their bodies: but contenteth himself with this, if he do them no good, to do them no harm.  
I will show you dearly beloved, how these sorts of people are declued by two foul errors, which this text doth most strongly overthrow: the first is this, that they look but unto men, and restrain their duty unto them, whereas they should chiefly look unto that which they own unto God, and then to that which belongeth to their brethren: the second is, that they suppose themselves bound no further but to abstain from hurting, without regard of doing the duties of love, wherein one man is to profit and further another.  
As concerning the first of these, both the example of Abraham, and also of Rahab, do manifestly convince them, because the fruits of their faith or the works whereby they were justified, did not so much respect man as God, for in Abraham there appeareth only a love towards God, for whose sake he was contented to forget the affection of a father, & to show that although he loved Isaac dearly, yet he loved God more: so that if we feel our love to the Lord our god, to be so small that it can not prevail with us, to kill & mortify the lusts of sin, and vain pleasures of the flesh: how shall we persuade ourselves that we are like Abraham, which had denied the love of himself so far, that he did never grudge, but would willingly have killed his son: Rahab after she had made confession what she did believe concerning the God of Israel, for the same God's sake, for the true religion, & for the Church and people of God, took the messengers & did hide them, to the hazard of her life and all that she had, affirming to the king when he sent to seek them, that they were departed. Doth not this improve the faith of those which for the religion of GOD are so far off from hazarding their lives and goods, that they dare not be seen when never so little danger doth arise? wherein are those like unto Rahab, which will turn with every wind? and a man can not tell what religion they be of: they will be sure to row with the tide, and never to strive against the stream: do such now justify themselves like Rahab? have they such a faith as she had? No dearly beloved, they are as yet very infidels, and love themselves and the world, more than they love GOD and his truth: this thing than is most evident, that the true belief doth make all those that have it, ready and willing to lose their lives and their goods for the Gospel: this must not seem to be a strange doctrine, when as our Saviour telleth us in sundry places, that he that doth not forsake all, and take up his cross and follow him, can not be his disciple. Well, we must therefore be so hot and zealous in the profession of true religion, that it cause us to forget our own state and commodity: we must have so burning a love to God's truth, that nothing may be able to quench the same. We must not stagger and vary, because we shall endure trouble. Let us conclude this point, wherein it is proved that they err and are deceived, which do not make account of keeping religion pure, of loving it before all other things, and so of giving to God his due honour. Remember that from hence ye are to fetch the first part of the true description of a godly man, and the trial of the justifying faith which is but one, and therefore worketh alike in all which are partakers of it, though not in the like measure, and withal mark how far the holy ghost doth differ in setting forth a righteous man from the common manner of worldlings, whereas he taketh it to be the chief work which respecteth God himself & his truth: they pass over that, and count it no matter though a man be an idolater, or superstitious, or a swearer, which doth not reverence the name of God, so that he be a friendly man to his friend, and such like, how great an enemy he be to the word of God, it skilleth not: these are bruit beasts without understanding, very Atheists, which will say plainly they can see no difference between the papists and the professors of the gospel: both because they are not able to judge of doctrine, and also that they look but unto men. Now let us come to the second thing wherein they err, and which this text doth confute sharply: they suppose (as I told ye) that men are to have no further regard but to this, not to hurt, passing by all those duties, wherein they are to do good unto their brethren, not duly considering how the law of God doth not only bind us to abstain from hurting our neighbour, but also doth most straigtly tie us to do all good deeds unto them: so that he is guilty before God, not only which committeth that which the law forbiddeth, but also which leaveth the thing undone which the law enjoineth. Now then because the true faith bringeth us to have care to obey God wholly. Saint Iames requireth that a man should show his faith, not only by leaving that which is evil, but also by the performance of that which is good: for thus he saith, Show me thy faith by thy deeds: and that faith which is without works is dead. Here by the way observe by comparison, how far off are those from grace, which swarm full of unclean vices, and their whole race is nothing but a continual sinning: whereas this is evidently here proved, that such men as carry a great show of uprightness, in refraining from sundry vices, are still without testimony of true belief, because their holy deeds do not appear, for when as the holy scriptures do testify, that the heart is purified by faith, that those are borne again in the new and spiritual birth, that they are new creatures, and have a new heart, and a right spirit, created and renewed in them, it must needs be that they are prepared unto every good work, they have not only put off the old man with his corrupt lusts, but have also put on the new man, which is created in righteousness & true holiness: & as they have walked in darkness, so now they walk in the light. There is one step yet further in this matter, I trust that as ye will confess this, That if those do not believe well which have no good works to show, although they be in some things upright, and much more the foul & filthy livers which dishonour God and his truth: so ye will also be brought to see, that those miserable men are yet further off, which bark against this holy doctrine, and can not abide that a man should say to the wicked and ungodly, thou art in the way to hell, thou shalt die the death, if thou return not from these evils. They may thunder and rail against men, and say they utter damnation: but let them look if they can quench the light which the holy ghost hath given in this text. Let us return to the former matter again. We must not only abstain from evil, but also do good: there be many likewise deceived in their doing good, restraining it to the base and lesser part: they look but unto the bodies of their brethren, and suppose they are to have no further regard but of them, to relieve and ease the miseries of the flesh, let the soul be never so blind, never so sick, in never so great danger of eternal destruction, they have no pity of that, which doth bewray that they see no further than this life, they have no true love nor pity in them, for than would they love the souls of men, which are so precious, they would pity the woeful misery that they be in. For how absurd a thing is this, that one should be careful to case the calamity which lasteth but for a day, and not respect that which is eternal? I must therefore here again admonish ye, that such as will have proof of their faith by good works, must exercise the same as well to the souls as to the bodies of men, and because therein doth stand the greatest love of all other, they are therein to show themselves most earnest. There is no more excellent note of faith, and of the true fear and love of God, then when a man is grieved, and mourneth to see men out of the way to life, running headlong in their sins unto destruction, and when as he doth in love and pity admonish them, and seek by instruction to draw them out of the snares of the devil. On the contrary side, he can never say he hath any drop of grace, which delighteth and sporteth himself, at the lewd and wanton behaviour of other men. judge dear brethren these Cockbraine's, which can not be merry, but at the sinful and profane speeches of vain men: do they show the fruits of faith? Those abominable beasts, which delight to make men drunk, to the intent they may laugh: are they of GOD, or of the devil? We must diligently exercise the contrary, labouring to draw one another to God: and to convert their souls which go astray: which is the special and chief good work that we can do unto men. To feed the hungry, to cloth the naked, to visit the sick, and those which are in bonds, to open as it were the bowels of mercy and compassion to all that are in misery, are very excellent and glorious fruits of faith, and have great promises of reward in the holy Scriptures; yet are they not comparable to these, when the soul is sick in prison, and in the chains of Satan, to visit and relieve it. When it is pining away for want of heavenly food, to minister unto it: when it is full of grievous sores and deadly wounds, to give wholesome medicines and salves unto it, to mourn with the bowels of pity and compassion for it. From hence it ariseth that all true faithful hearts do sob and groan with sorrow, when they see men left without instruction and when they behold the desolations and ruins of the Church, it doth pinch them even at the heart, it causeth bitter tears to flow out of their eyes, when they behold any famine & death of the food of life: and when they see them run from sea to sea, & from the one end of the land to the other to seek for it. When they see the young man and the beautiful virgin perish for thirst, he that shall deny this, or stand in doubt thereof, never knew as yet what the use and benefit of the word is, nor yet what that love in the spirit is, which the Lord commendeth unto us. I might here stand long in particulars, to show the cruelty of those parents, which suffer their children to be without the knowledge of God, and to perish in their sins. For one of the chief fruits of their faith doth stand in this which the Apostle commandeth. 
Ephe. 6.4.  Father's provoke not your children to wrath, but bring them up in the nurture and instruction of the Lord. For those which have the riches and wealth of the world, the holy Ghost faith: 
1. joh. 3.17.  He that hath this world's good, and seethe his brother stand in need, and shutteth up his compassion from him, how dwelleth the love of God in him? If this be true, that the rich men of the world do not love GOD when they will not part with their riches, to relieve that miserable carcase of their brethren: then doubtless it is a more strong argument against them, when as so many souls perish, for want of good and pure instruction, which by their wealth they might procure, if they did not make more account of their riches, then of the salvation of men. God's word pronounceth them blessed, which employ their goods to feed the poor: then how much more blessed a thing is it when they are employed to the ministering of spiritual food, which never perisheth? But let us come to those which have the charge of souls, what is the principal good work, which they are to show their faith by: and wherein they are to declare their love towards Christ and his Church. 
john 21.15  Simon joanna lovest thou me? Feed my sheep, feed my Lambs, feed my sheep. When as therefore the hireling, the idle drone, and the idol shepherd have the flock of the sheep and lambs of Christ, and do not feed them, or at the least do so feed them, that they are never the better: where is the faith which they boast of? is it any other than the dead faith and the faith of Devils? Whosoever therefore will have the testimony of his faith in this calling, he must execute the office as the Scripture bindeth him. Is it possible that he can give credit to the word of God, and be of a right belief, and not regard this? The rest of his good deeds, whereby some man will say he doth show his faith, are no good deeds: for if he did them of love towards God and his brethren, would he not then do that, wherein his love to both should most of all show itself? Can he love God, and hate God? Can he love men, and hate men? Or can he love God, and not regard to do his will? Or can he love men, and not care for the salvation of their souls? O my brethren, who cannot say to such a man, Show me thy faith by thy works? Who will be so blind as to think such are in good case?  
I will now draw towards an end, only by this place exhorting every man while GOD giveth him time and ability, to give himself to the exercise of good works, and the service of God. And dear brethren, what should make us so slack, considering how short our time is, and how great reasons there are to persuade us: as first to begin with that, which is taught in this place: Is it not a marvelous blessing to have the witness of our faith? Is it not a miserable curse, to be without the true peace of conscience, and to abide still in doubt? Doth not God promise us also, although we can deserve nothing, but when we have done all that we can, we are still unprofitable servants, that all our good works shall be rewarded, 
Mat. 10.42. Luk. 12.33.  even to a cup of cold water, which is given for his sake? Make ye bags which never wax old, or treasure which never faileth in heaven, etc. Shall not the promise of reward move us? Go further, how dear and precious ought the name of our God to be unto us? how much ought it to delight us to hear it magnified? how much ought we to abhor to see it stained and dishonoured? Is not his name honoured, when those which call upon him, are fruitful in good works? 
john 15.8.  Herein saith Christ, is my Father glorified, that ye go and bring forth much fruit. Also he saith, Let your light so shine before men, that they may see your good works, 
Matt. 5.16.  and glorify your father which is in heaven. Is not God's name dishonoured by the evil conversation of those which profess his word? Saith not Saint Paul, 
Rom. 2.24.  The name of God is evil spoken of, through you, among the heathen? Ought not the Gospel to be dear unto us? Is it not in the mouth of the greatest number of worldlings, when they see the evil deeds of professors? Lo, these are your Gospelers, here is their holy doctrine, these are they which hunt after Sermons, ye may see what they are, and what their teaching is, they have as few good works as other men, they are all in words. O wretches, shall not these things move us to let the world see our faith and love towards God, by our good works? Likewise, is there any greater love which can be showed towards men, then when they shall be moved by our good deeds, to glorify God in the day of their visitation, when our godly dealing shall cause them to confess that it is an holy religion which we profess, and so give ear and join themselves unto the same? O happy man which by his holy life is a mean to draw others from their evil ways, and to bring them to be scholars in the same school that he is. Contrariwise, what a woeful and miserable wretch is that which slandereth and dishonoureth the holy word by his sinful life, which driveth other from it, and so thrusteth them on headlong to destruction. Ouncharitable man, shall not the blood of such in some sort be laid to thy charge, when thou drivest them from the Lord and his truth, as much as lieth in thee, and drivest them headlong to destruction. I might proceed to many particulars, but then I should be over tedious. The Lord plant these things in our hearts, and give us grace to continue in all goodness to our lives end, to his glory, and our eternal comfort. Amen.  
FINIS.   

A Sermon on the third Chapter of Saint James.  The Text. vers. 1, 2, 3, etc. 
1 Be not many masters, my brethren, knowing that we shall receive the greater condemnation.  
2 For in many things we sin all. If any man sin not in word, he is a perfect man, and able to bridle the whole body.  
3 Behold, we put bits into the horses mouths, that they should obey us, and we turn about all their body.  
4 Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small rudder, whither soever the governor listeth.  
5 Even so the tongue is a little member, and boasteth of great things. Behold how great a thing a little fire kindleth.  
6 And the tongue is fire, yea a world of wickedness: so is the tongue set among our members that it defileth the whole body, and setteth on fire the course of nature, and is itself set on fire of hell.  
7 For the whole nature of wild beasts, and of birds, and of creeping things, and of things of the sea is tamed, and hath been tamed of the nature of man.  
8 But the tongue can no man tame, it is an unruly evil full of deadly poison.  
9 Therewith bless we God even the father, and therewith curse we men, which are made after the image of God.  
10 Out of one mouth proceedeth blessing and cursing: my brethren, these things ought not so to be.  
11 Doth a fountain send forth at one place sweet water and bitter?  
12 Can the figtree, my brethren, bring forth olives either a vine figs? so can no fountain make both salt water and sweet.  
THis portion of holy Scripture, beloved in the Lord, containeth in it two things. The one of them is a precept against rigorous judging of our brethren: the other is for the ordering and guiding of the tongue in general. Men offend generally and commonly in them both, and the offences therein committed be not light, but very heinous in the sight of God. As touching the former, how heinous it is it appeareth in this, that he saith, knowing that we shall receive the greater condemnation. The heinousness of the offences committed in the other is manifest by the very speeches of the Apostle, by which he setteth forth the poison of the tongue. And in the first chapter of this Epistle, vers. 26. he saith, If any man among you seem to be religious and bridleth not his tongue, but deceiveth his own heart, that man's religion is vain. Hereby than it is evident that the matters be of great importance, and such as it standeth us nearly upon to be well instructed in: and therefore I pray you let us hearken attentively to the voice of our God, and make conscience to obey the same: for that is requisite also unless we will deceive ourselves, as he speaketh in the first chapter, touching such as be hearers of the word only, and not doers. And doubtless he that shall look upon the profession of the Gospel, which is at this day among men, and withal consider how common the vices of the tongue be, and what the Lord here pronounceth against them, it will even abash and astonish him, for he shall be even forced to think that there is scarce any true religion to be found among men, seeing there be so few which are not rigorous judges; and scarce any that do bridle their tongue.  
But let us come to the words of the Text. Be not many masters, my brethren, knowing we shall receive the greater condemnation: for in many things we sin all. Hear be three branches in this: the first is the precept, Be not many masters, my brethren. The second is a threatening of terrible vengeance, if we do not eschew that vice, which is in these words, Knowing that we shall receive the greater condemnation. The third, rendereth a reason both why men should not be rigorous and seucre in judging their brethren, and also that if they be, their judgement shall be the heavier before God, in these words, For in many things we sin all.  
Now to the first branch, which is the precept, Be not many masters. Saint Iames speaketh somewhat darkly in this, because Master, or masters, is a word of office in the Scriptures. Christ is called so, and rightly, for he is the great master. Ye call me, saith he to his Apostles, Ioh 13. vers. 13. Ho didaskalos, master and Lord, and ye say right, I am so: And Saint Paul saith, that Christ hath some Apostles, some prophets, some Evangelists, some pastors and Didaskalous, that is Doctors, teachers, or as we translate it here in Saint james, Masters. The word doth cause some to take it that he meaneth here the public office of teachers, and especially because he saith, be not many masters: for in that he saith, be not many, it seemeth that he alloweth the Mastership which he here speaketh of, in some few: otherwise, why doth he not say (if he speak of a thing, which is simply a vice in itself) My brethren, let no man be a master? And so they take it, that he reproveth that great vice, when men are so ready to thrust themselves into the ministery, which they should not do so rashly, being indeed unfit. This carrieth a colour in it to lead us to take the precept of the Apostle here, as that he willeth us that many should not enter into the public office of Doctors, seeing God giveth gifts but to a few, to be able to discharge it well. But indeed he doth not here deal with that public mastership, but with a vice wherein each man taketh upon him to be a severe censurer, a judge and a condemner of others, for in this men take upon them to be masters. If it shall be objected, that then the holy Apostle might more plainly have said, Let no man be a master, seeing no man may be a severe and rigorous condemner of others: I answer, that he applieth his speech according to the sin which he reproveth for almost all take upon them to be masters, & imperiously to judge and control all others. As in the diseases of the body, if a man have an infirmity, he shall find many Physicians: for almost all men and women will have some one medicine or other to prescribe, and not knowing the complexion or constitution of the body or from what manner of cause the disease groweth, though sometimes they hit right, yet often they miss, and so hurt. If one should speak and say, let there not be many Physicians, it must be taken against all such unskilful ministering of Physic. And so here when he saith, Be not many masters, he both noteth the vice to be common, reproveth it that there be many severe and rigorous condemners of their brethren. As if he should say, Let not this fault remain, that there be so many masters: not (by saying, many) allowing it in any one, for it is the fault which our Saviour forbiddeth, Matth. 7. vers. 1.2. Men are naturally given to be sharp sighted and curious about other men's faults: yea they will pronounce very hardly and rigorously of them. Moreover they do not only judge small faults to be heinous offences in others: but also deprave and take in evil part that often times, which is well done, or which may be well construed: especially where there is entered an opinion or conceit of great knowledge above others. As we see it is almost the whole religion of many to deprave and to espy faults even in the best men, and therein they glory much, and seem thereby to be great masters excelling all others. For such as do sharply find faults, do highly please themselves as men in a more perfect estate. Of these it is written, Prou. 30. vers. 12. There is a generation which is clean in their own eyes, which are not washed from their filthiness. These are become so great masters, that they disdain to be taught by any: they be masters, they be disciples no longer. If a man do not please them, and as it were even fit their humour in every small quillitie, all that he doth, be he never so excellent, is with them nothing worth. Against this uncharitable and unbrotherlie severity, the threatening is added, Knowing that we shall receive the greater damnation. This showeth how highly God is displeased with that kind of men, against whom there is so heavy judgement threatened. It is to this purpose to terrify men from so foul a sin, in which they do please themselves as in a special virtue. For they go oftentimes away with it, as it were a zeal of godliness against sin. It teacheth also on the contrary, how much it pleaseth God, that we judge of the frailties of our brethren with charity, with pity and compassion, and with that spirit of meekness which the Apostle requireth, Galath. 6. ver. 1. The reason of both these doth appear in the words following in the third branch, For in many things we sin all. For first it followeth upon their own judgement which they give so rigorously against their brethren, that the judgement of God is just against them, having the same faults or as great, yea often times greater, as our Saviour setteth it forth, How seest thou a mote in thy brother's eye, and beholdest not the beam that is in thine own eat? Mat. 7. This being the state of rigorous carpers at the faults of others, that small things amiss they espy in their brethren, and condemn the same with rigour, when as they have in themselves foul offences, which they spare, they cover and they mitigate with excuses: shall not the judgement of God be just and severe against them? About this matter S. Paul reasoneth thus, Thou art therefore inexcusable O man, whosoever thou art, that judgest another, for in that thou judgest another, thou condemnest thyself, for thou dost the same things which condemnest others. Now we know that the judgement of God is according to truth against those which do such things. Dost thou think this, O man, which judgest those which do such things, and dost them, that thou shalt escape the judgement of God? Rom. 2.1.2.3. We might reason thus, If I a sinful and corrupt man do condemn others as evil men not worthy to be spared, for such and such sins which they commit, then how shall I escape the judgement of the most just and righteous God, seeing I am also guilty? We shall sometimes hear some that profess the gospel, swear some small oath, a fault indeed to be condemned, and a fault over common: for the holy scripture is plain, Swear not at all. Now some that refrain swearing, will be so rigorous, and uncharitable and so severe in judging the party for this, as to be void of all religion and fear of God, when as in the mean time they do not see a vainglory, a self-love, a bitter wrath and anger which in themselves, if it be moved, is as hot as fire, with sundry other foul sins. If motes (as our Saviour calleth the smaller frailties & faults in men) be judged by us so severely: then how shall such foul and loathsome sins in the judgers escape the sentence of God? now then as this proveth that he which is a rigorous judge against his brother, cannot escape the severity of god's judgement, because he is also guilty in the things for which he condemneth another, so may it also mitigate our severity, it may move us unto a moderation in our sentence which we are so ready to give of others, when we see them slip. For thus it should be in our mind: beholding myself I see that I sin in many things, I am full of imperfections, I would have the Lord to show mercy and pity towards me: I would not have men rigorously to judge of me, but with charity and compassion. And shall I not then when I see my brethren in the same case be favourable towards them? would I find mercy at the hands of God? or would I have men charitable towards me? And yet without mercy, charity, or compassion I judge them rigorously, being but in the same estate and condition that I myself am in? judge in yourselves brethren, is it not equal, when as in many things we sin all, that if we would have mercy and compassion showed towards us, that we should then lay aside rigour and show mercy and compassion towards our brethren which are weak and frail, and subject unto manifold temptations even as we be. What a perverseness is this, that I should think myself worthy to be pitied, and not others? I would have all men deal charitably towards me, and I again to show no charity. I may touch others at my pleasure: but if any touch me, it may not be endured. As look upon these great masters which S. james doth speak of, that carp daily at the faults of others, and you shall see that when they have whipped other men with the scourge of the tongue, and pierced them through as with a sword, if any do but touch them but even as it were with the prick of a pin, how they startle & how they call for charity: they feel not that which they do unto their brethren, when they make small faults to be heinous offences, yea when they perversely deprave that which is well done, it is very light: but if any speak a word against some fault of theirs, the case is altered, it is sore injury; if it be a fault, yet they ought to deal charitably. Hereby it doth appear what an high price men do set themselves at, and how basely they do esteem of all others. Other men (because of their sins) be stark nought, not to be regarded nor pitied: we having the same sins, or as great are still very precious. Thus may we see how far men are a wry from that which they ought to be. The Lord calleth us from it, and it is our duty, if we will be wise, to seek to be cured of so grievous a disease. A right precious & an acceptable thing it is to God, when we can so consider and judge of ourselves among others, as that we value ourselves with them as poor sinners to be pitied, and so become pitiful also & full of mercy towards them. For that is it which the Lord saith by the prophet. I will have mercy & not sacrifice. Osee. 6.7 But here we must beware that it be charity and mercy which we show towards our brethren, and not an irreligious cloaking of sin, or soothing men up in evil. For many under pretence of this, that we are commanded not to judge, will have no faults to be reproved, but every man have to do only with himself, and let others alone. This is a bad collection, this is contrary to the doctrine of the holy Scriptures, which willeth us to admonish one another. Mat. 18. vers. 15. It is contrary to the rule of charity as it is written, Thou shalt not hate thy brother in thy heart, but thou shalt plainly rebuke thy neighbour, and suffer him not to sin, Levit. 19 vers. 17. And our Saviour Christ when he saith, judge not, doth not will us that we should not admonish and reprove our brethren for their faults. so we do it rightly. For he doth not say. What hast thou to do with the moat that is in thy brother's eye, or why meddlest thou with the faults of others? but cast first the beam out of thine own eye, and then mayst thou see clearly to cast the moat out of thy brother's eye. Hear is the matter, if we will be right reformers, we must first begin with ourselves. For shall we be fit to teach others that teach not ourselves? What good mind can it come from? Can a man be rightly careful that another should be godly and saved, and not care for godliness and salvation in himself? Can he pity the souls of other men, which pitieth not his own? Again, what a rebuking is that, when he is so severe and rigorous against others small offences, and spareth his own great sins? Wherefore we may perceive a great difference between that Christian and charitable admonishing & rebuking which the Scripture commandeth, and that rigorous judging which it forbiddeth. For touching the one, he that is truly reform feeling the grace, the mercy and the love of God, he is moved with mercy and compassion towards others, and wisheth their reformation to their good. This causeth him to look into the faults of his neighbour whom he loveth and wisheth well unto: and when he doth amiss, he telleth him friendly of it. Who can say that such a reproving is to be misliked? Nay, we are all of us to thank God highly when he giveth us such a friend as will so put us in mind of our duty: for we can see other men's faults, and other men can espy our offences more clearly than we ourselves. In worldly matters men are very willingly found fault withal: and taught wherein they have erred, so they see that there come profit unto them or gain thereby And shall we not be as willing to have that told us, which may benefit our souls? But now for those masters which S. james speaketh of, their doing is nothing like. They are not reform themselves, they find not fault of love. They do espy faults, they judge severely of them, they carp, they object: but not of pity or compassion, not respecting the good of those whom they so judge: but to diffame, to discredit, and to bring into contempt. Is it not (think you) a very strange thing, that these men void of charity, and full of great sins, should bear themselves in hand of a more perfect estate then is in others, and take upon them a mastership, so severely to judge, even because they can espy faults? Marvel not, beloved, that the scripture doth so thunder against this kind of people: for their doing is abominable. True it is, that a wise man, when any of these masters spreadeth reports of his faults (if any frailties or imperfections do break from him) or when they upbraid him with the same to his face, is to make his profit thereby, and not so much to consider with what mind they do it, as how true it is, and to amend it. For I say if we be wise, we may make great use of the hard speeches of uncharitable reproovers: for by them oftentimes we hear of some imperfections which our friends are blind in, or at the least are over favourable and will not deal plainly with us. Yea and it causeth us also to be somewhat the more circumspect and wary in our doings, when such severe judges do observe us narrowly. Thus much touching the first part of this scripture.  
The second now followeth, which is for the ordering and guiding of the tongue. And this hath two parts: the former part setteth forth how the ordering of the tongue well carrieth such a force with it, though it be but a little member, that all is well ordered when it is right. And to set forth this there be two similitudes used, which are of small things that yet direct and order great things. As the bit of a bridle is but a small thing, and the rudder of a ship. The second part declareth the wonderful and exceeding power that the tongue hath, when it is not well ordered, unto all mischief. Where also, lest it might seem strange that so infinite evil should proceed from so small a thing, he useth a similitude from a spark of fire, from which a great matter is set on flame. Further he showeth by the comparison of the nature of the most wild & cruel things, what an horrible unruly evil the tongue is, doing that which is monstrous & as it were against all course of nature. But I will come to the words as they lie.  
If any man sin not in word, be is a perfect man, and able to bridle the whole body. In this proposition, which is, as they say, hypothetical, he showeth that he which is able to rule and doth rule, his tongue so that he doth not offend with it, he is perfect, and doth bridle and order well the whole body. For where that little member goeth right all goeth right. But doth not the Apostle put a case here which never falleth out? Is there any man perfect, which sinneth not? It is out of doubt, that if Saint james do mean by a perfect man, such an one as hath no sin in him, that then he putteth a case that is never found: & if we take him so, yet his matter standeth sure. For doubtless if there could be a man absolutely perfect in his tongue, he should be perfect throughout. Or if we take him as the scripture doth use to speak, calling them perfect which are come unto a sound strength of godliness, and ripe knowledge of God, as 1. Cor. 2.6. We speak wisdom, saith S. Paul, among those which are perfect. And Phil. 3.15. As many as are perfect, let us think his. And Heb. 6. vers. 1. Let us be carried on unto perfection. If I say we take perfection so, then look how far a man is grown in all godliness, so far is it in his tongue, and look what wanteth in his tongue of such perfection, that he wanteth in all other parts: for the perfection or the want in the whole man goeth with the want and perfection of the tongue. Our Saviour Christ showeth the cause, saying. Out of the abundance of the heart the mouth speaketh: A good man out of the good treasure of his heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. Matt. 12.34.35. The tongue is the special instrument to utter every thing which is in the heart. Look how far the heart is sound and good, so far will the tongue be good. For let the heart proceed unto never so great perfection, the tongue will utter it, and be good according to the goodness of the heart. And look what evil is in the tongue, it cometh from the heart. And when wicked thoughts be in the heart, the tongue cannot so dissemble, but at one time or another they will break forth in speech: As come to particulars, If the heart be full of light, of knowledge and true wisdom, the tongue will utter it. If there be darkness, ignorance & error, the speech will be according. If there be faith, the tongue will confess it: if the love of God, there will break forth praise and thanksgiving. If meekness, the words will be gentle. If pride and wrath, the tongue is fierce and bitter. If chastity, then pure speech and from unclean lusts, a foul mouth. What should I rehearse particulars? the tongue is as the heart is in all things: a vain tongue argueth a vain heart. Let no man stand upon this and say, words are but wind, it is no great matter what a man's words be, there is no harm done, it is but communication. This is an ignorant speech, for the words are of such weight, that our Saviour saith, Of every idle word you shall give a reckoning at the day of judgement. By thy words thou shalt be justified, and by thy words thou shalt be condemned. Matt. 12. vers. 36.37, Shall a man then say further, though my words be but vain and foolish, yet I mean no hurt, my heart is good? Alas what an imagination is that? Is not the tongue the opener of that which lay hid in the heart? Even as a man beholdeth his face in a glass, so may we behold the heart of a man in his tongue. True it is that the hypocrite which hath a wicked heart, can speak good words: but yet the wickedness will break forth at times do what he can. But shall such a little member extend so far as the Apostle here speaketh? Shall he that doth bridle it bridle all parts of the body? No marvel, as he declareth by his two similitudes. Horses that be strong, fierce and full of courage, are yet with a little bit in their mouthturned about by the rider. A ship is a great thing, and often driven of fierce winds upon the seas: and yet the governor with the little rudder turneth them about which way he wil As such little things turn about great and mighty things: so the tongue though it be but a little member, yet he saith boasteth great things. This seemeth a very hard application. For he speaketh here before of the well ordering of the tongue what power it hath, and now saith boasteth great things; for boasting is not good, and a man may boast great things which yet he cannot do. The bit in the horse mouth doth turn him about indeed, and so doth the little rudder more than boast of turning about the great ship. Why then saith he the tongue boasteth great things? Indeed the word may well be so translated: But S. james doth use it not as a bare boasting, nor in evil part: but as if he should say, look how the bit is a little thing and turneth about the whole body of a fierce horse, causing him to obey the rider; and as the rudder is small and yet turneth about a great ship, or as these two little things do great matters: so the tongue being a very small member lifteth itself up to the performance of very great things. It so boasteth, that it performeth them indeed. But what be those great matters which it doth so well? To speak briefly, it bringeth forth all the good treasures of the heart, as our Saviour hath said. Look what gift of grace or heavenvly thing the holy ghost worketh in the heart of man, his tongue uttereth the same. The tongue is given as a special instrument to glorify & praise god. Great duties it is to perform that way, and as it were to lead the whole body. And also towards men it doth many goodly things: Out of a wise heart, it bringeth forth wisdom & knowledge to inform and to instruct the ignorant. It giveth wholesome advise, and good counsel unto such as need. It persuadeth & comforteth, exhorteth, admonisheth and rebuketh as need doth require. Yea infinite are the benefits which the tongue rightly ordered doth bring unto men. Let no corrupt communication (saith Saint Paul) proceed out of your mouths: but such as is good to the use of edifying, that it may minister grace to the hearers. Ephes. 4.29. And also he saith, Let your speech be always gracious and powdered with salt, that ye may know how to answer every man, Coloss. 4.6. Beloved when we consider well of these things, it teacheth us how far off we be from perfection. For do we not come wonderful far short of guiding our tongue aright to the performance of these great things, both in glorifying God, & also in ministering grace by our talk at all times unto men. What shall speak of our wants in this point? If we did well & thoroughly behold & discern them, this one thing would manifest unto us, that in many things we sin all: that so we might not be so rigorous in condemning or judging others. For if we come so far short in the duties of the tongue, both in praising God, and also in benefiting men so many ways as we might and are bound: What shall we think is the number of all our sins? we may well say, that they be more in number then the hairs of our head. But why hath the Lord set forth this power and good of the right ordered tongue? we must well consider of that. It is not that we should come to the sight only how unperfect we are, but that withal we should labour and strive towards greater perfection. It is a most worthy thing to profess the holy faith, and to sound forth the praise and glory of the most high God. Also it is an excellent thing to speak such words as may at all times minister grace to the hearers. Hereunto appertaineth that which Solomon saith, The tongue of the just man is as fined silver, and the lips of the righteous do feed many. Proverb. 10.20, 21.  
Thus much concerning the first part, which is the ordering of the tongue aright; which is an exceeding great matter: and now I will proceed to the other part, that is the wonderful harm of the evil tongue: for look how great the power of the tongue is unto good, where it is well ordered, so great force hath it also on the other part unto all mischief, where it is not bridled. And lest this might seem strange or incredible, the Apostle useth a comparison: Behold (saith he) how great a thing a little fire kindleth. We all know, that one little spark of fire lighting into dry matter, is enough to fire a whole house, and so a whole city, a country, yea the whole world, so much as will kindle and burn. This is a wonderful thing which God hath given to the fire, that from so little so great flames will arise, and that it will spread in such sort. And Saint james saith, that the tongue is fire. It is not of our common fire: it is figuratively called fire: for it will spread far, though it be little, and set all on a flame even as fire: yea it extendeth itself in mischief so far, that he calleth it a world of wickedness. What a marvelous saying is this? Is the tongue so small a member, and yet containeth in it such a depth and such a gulf of all wickedness? A world is a great thing, it is the universality of all creatures, and by this the holy Apostle doth express the wickedness of the tongue: as if he should say, the generality of all evil and wickedness is the tongue. What evil, what mischief, what wickedness, what treacheries and lies come not from the tongue? And mark how he saith, that the tongue is so placed or set among our members, that it defileth the whole body. If a thing be full of evil, and set with such distance that it can not touch another thing, than the evil is not spread but resteth, and defileth itself: but it is not so ye see with the tongue: for it is so set that it defileth the whole body. And so fire, where the dry matter is absent doth nothing; but if it light upon it, than it inflameth all, and setteth the whole on fire: Even so he saith, that the tongue reacheth unto and setteth on fire the course of nature. The whole course of nature may very well be taken for the whole world, as if he should say, The tongue even like a firebrand setteth the whole world on fire: for the truth is, that in all places there be hot flames of contention, there be broils and dissensions: yea all things do boil and burn with the fire of the tongue. And in the next words he showeth what manner of fire the tongue is, and from whence it hath that fire. It is (saith he) itself set on fire of hell. Then is the tongue not only fire, but most pestilent and hellish or devilish fire. Hell inflameth the tongue: how can that be? Hell is here put for the devils of hell: they set the tongue on fire, they do inflame it with the hellish fire: for as the holy ghost inspiring and sanctifying the heart of a good or godly man, filleth it with all precious and heavenly treasures, which then the tongue bringeth forth to the praise and glory of God, and to the benefit of men: so the devil filleth the hearts of wicked men with such treasures as hell doth afford, and their tongues do utter forth the same. And in that respect the holy Apostle saith, that the tongue itself is set on fire of hell. O that men would consider of this, how their tongues are then special instruments of the devil, to spread here in the whole world the fire of hell. O that they would weigh and consider whom they serve, and whose work they do perform. That tongue which hath been given to be the chief instrument in the body of man for to magnify the praise and honour of the Lord, and to benefit men: how is it turned and changed to be the firebrand to set the whole world on fire, even with the fire of hell? But if it be demanded, what is this same fire which it is inflamed withal, and with which it doth inflame the whole course of nature? You know that Saint Paul saith, The devil hath fiery darts, which faith doth quench: now where faith is not, he fixeth those darts in the heart of man, and so when the heart is filled with that hellish fire, the tongue presently receiveth it, and casteth it abroad even like wild fire: he shooteth the dart of pride and vainglory & ambition into the mind, the dart of self-love, of envy, of hatred, and of malice. Moreover, he fasteneth his darts of vanity and vain pleasures, with the darts of all unclean lusts of fornication and adultery. These are from hell, these are fiery, and the fire of God's wrath is with them: and the tongue hereupon scattereth and disperseth all this fire abroad; as, words of contempt, of disdain and reproach, words full of fury and bitter rage, with lying, and slandering, & backbiting, words full of vanity and horrible oaths, words full of filthy ribaldry and all manner of beastly songs. Shall I take upon me to number the stars, or to measure the sands of the sea? If not, what should I take upon me to enter into all particulars in this matter? There is nothing which the fiends of hell do suggest into the wicked hearts of men, but the tongue poureth it forth. Hereupon (as we see by daily experience) all the world is on a flame, even with the fire of hell. There is cursing, and banning, and raging: there is boasting, and quarreling, and reviling: there is false accusing, lying, and condemning: yea, (as the Apostle said before) there is in the speech even a world of wickedness: all the parts of man are defiled by the same. It is a general contagion that overspreadeth the whole. And Saint james doth yet further set forth the unruliness of the tongue by a comparison. There is a wonderful fierce nature in sundry sorts of wild beasts, as in the lion, the leopard, the tiger, and the wolf, with many others; & of these, men have caught some, and brought them to be tame. There be also among the fowls, among the creeping things, and among the fishes, things very wild and unruly, which yet by man have been tamed: but (saith he) the tongue can no man tame. All the cruel nature of the savage wild beasts, of fowls, of serpents, and of fishes, is not like the tongue, that passeth them all; no wisdom nor power of man can tame that. Is not this a wonderful thing? will men believe that this little member should have such a nature in it, that no man can rule it? Marvel not at this, the cause is evident, even by that which goeth before in this text. Is there any beast, any foul, any serpent, or fish, whose nature is to be compared to the devil, or to the fire of hell? I doubt not but every man will confess and say thus, There be horrible and savage natures among beasts, and serpents, and dragons, but the devils go beyond them all, there is no comparison, hell can not be matched, that fire can not be quenched, there is no taming of those things. Then mark how he said, that the tongue is set on fire of hell. The nature of hell, the nature of the devil is put into the tongue: and hereupon it cometh to pass that it is harder to be tamed then all the nature of serpents and wild beasts. Then when he saith, But the tongue can no man tame, is it his meaning that there is nor was never any man, but his tongue hath been untamed, set on fire of hell, and so a firebrand to set the world on fire? The tongues of the Prophets, the tongues of the Apostles, the tongues of the martyrs and holy men have uttered the heavenly truth to the praise of God, and to the singular good of men: how then is it said, The tongue can no man tame? were not the tongues of these well tamed? yes verily: but yet this standeth still, The tongue can no man tame. For their tongues were tamed not by themselves, nor by any wisdom, power, or virtue of man: but by grace, even by the working and power of the heavenly spirit of God from above. No man then, but the Lord God, whose power is above all, hath ever tamed the nature of the tongue. There is nothing in man from Satan or from hell, be it never so pestilent & horrible, but the grace & power of God can subdue it. It is not then the purpose or meaning of the Apostle, by saying, but the tongue can no man tame, to lead men unto this, even to let it alone, for that which is unpossible unto man, he will not set upon it, at least, if he know so much. For to what end and purpose should a man go about to do that which is above his power? I say it is not the purpose of the holy Apostle so to persuade, but by showing the difficulty and impossibility in regard of man's strength, he moveth men to seek unto God for the power of his grace, for there is all the help. And seeing there is help in God, how can we be excused, if we do not fly unto him? The thing is most horrible, we ought to abhor it that we should carry in our mouth the fire of hell and the nature of the devil. Shall we not thirst for those heavenly and pure waters of the holy ghost, which shall extinguish such hellish fire? O beloved, it is the mind and purpose of the Apostle when he showeth us these things, to stir us up to seek more earnestly unto God, and not to trust to our own strength: unless we make small account to carry such a tongue, yea such a firebrand of hell in our mouth, as is worse than any serpent. What a loathsome thing ought it to be to the mind of every man to have his mouth full of the fire of hell ever and anon for to cast abroad? we hold it a very rare and most strange and monstrous thing, if any beast should carry rank poison in his mouth to cast forth far and near: and the tongue of man spreadeth that which is a great deal worse than any poison: for men spit fire, even the very fire of hell. alas, shall we not seek help for this? O beloved, be not deceived to think that the speeches of the Apostle are more vehement than the matter requireth. I confess that the holy scripture useth sometimes hyperbolical speeches, but in these comparisons it is not so. The tongue indeed is (as he saith) an unruly evil, full of deadly poison. You know what is written in other places, Their mouth is full of cursing and bitterness, the poison of Asps is under their lips, their throat is an open sepulchre, they flatter with their tongues. We can not away with the poion of Asps, we loathe to hear of it: and shall we not then loath to carry such horrible deadly poison in our tongues? Let us think well of these things, and judge of them, as the Lord pronounceth, and not according to our own sense: for as every thing liketh and loveth that which is in their own nature, (as the toad liketh her own poison, so doth the venomous serpent, the Asp, and the Cockatrice:) so shall men by nature like and love well the poison which is under their tongue, and that fire with which it is inflamed by hell. Men do indeed even glory in those horrible things which come from their tongue. Let us therefore, as I said, judge of the things as the Lord pronounceth, & not according to our own sense. The Lord saith, that the tongues of men are full of deadly poison. If we were thoroughly persuaded thereof, would it not even force us to seek unto the Lord to have such poison removed? Would we like well to continue still as venomous serpents? Can we think well of this that the devil should fire our tongues with the fire of hell? Or that he should use our tongues as his instruments to set all in a broil? God be merciful unto us, and help us, for our case otherwise is most wretched and miserable. And let us now see what reason the Apostle rendereth, to show that the tongue is full of deadly poison: for he giveth an instance or a taste of the same deadly poison in one particular, which is this: Therewith bless we God even the father, and therewith curse we men which are made after the image of God: Out of one mouth proceedeth blessing and cursing: my brethren these things ought not so to be. If he should stand to show the poison in every particular, it were much: this one may lead us to the consideration of many. To come then unto it, thus it is: There is not almost any so wicked, but will have words of praising God in their mouth, yea those words are often so godly and smooth, that they seem to be with devotion, even as if they carried a reverence and a great regard to the name of the most high God. But let any man displease them, and by and by they curse him: which showeth that their blessing & praising of God is but in a vain show. For if they did indeed and aright love and reverence the majesty of God, then would they also regard his image in man: for man is made after the image of God. Can they bless God and curse his image? If we bless and praise the Lord in deed in all his works, then chief in the workmanship of man, in whom he hath set the print of his own image. And if we cannot in that work behold his glory and praise him, how shall we do it in other things? If any shall object, that the image of GOD was broken down in man through the fall of our first parents: and that such as be renewed in Christ, and the image of GOD again set up in them, in those we may behold the glory of God, such we do not curse, but we curse men that be evil and wicked. I answer that there is not always such regard had, but the tongue doth curse the good as well as the bad, and spareth none. And doubtless it is a greater and a more fouler thing to curse a right godly man, then to curse a wicked man, because in the godly man, the image of GOD doth shine in beauty, and where his image doth more appear, we are bound more to love and to reverence: but yet it is a fowl thing to curse any man, and doth in some sort reach unto God. For albeit the image of God, touching righteousness and holiness is broken down wholly in them, yet there remain some parts of his image, there is understanding or reason, and such things as by which a man doth greatly differ from a beast. Sundry excellent gifts there be in man, which he that utterly despiseth, offereth injury to the majesty of God: and that is the cause why Saint james bringeth it in as an absurd thing, that the same tongue blesseth GOD, and curseth men which are made after the image of GOD. But what shall we say of this cursing of men, is it rare? Surely it is very common where wrath is kindled, and displeasure ariseth. The horrible curses and execrations which come out of men's mouths, would make a man that feareth GOD, even tremble to hear. There is no sparing of any, but this deadly poison of the tongue is powered forth upon all. The brother curseth the brother, the Father the children, and the children again their Father, the Husband the Wife, and the Wife her Husband. If a man would (as I may say) defile his mouth, and the ears of those that should hear it, he might utter so many of their usual curses and execrations as would make and fill a pretty book. And let but two men fall out or two women, which have not learned the true sear of GOD, do but mark the bitter poison of the words which will come from them: What revilings will each give unto the other? what words of disdain, contempt, and reproach? How base will each of them set forth the other for to be? What is it almost that can be devised which is base, vile and loathsome, but the one will term the other by it? And with what vehemency is it used to be done? There is no more regard of the image and glory of God in each of them, than there is of a dog. What a poison is this? what a vile wickedness proceedeth from the tongue? Saint james showeth that it doth as a monstrous thing pervert the order and course of nature: when out of the same mouth there proceedeth blessing and cursing. Doth a fountain (saith he) send forth at one place sweet water and bitter? Can the figtree, my brethren, bring forth olives, either a vine figs? so can no fountain make both salt water and sweet. If it be against the course of nature that such things should be, then doth it follow that some part of the words which come from the mouth are as sweet water, and other some of them be bitter: nay they be either all sweet or all bitter. Now it is most evident that the one part, that is to say, the cursing of men, the contemptuous railings, reproaches, and revilings, is not sweet, but even as most bitter water. Hereupon than it followeth, that the other part which seemed to be very sweet water, that is, their blessing and praising of God, is also very bitter. For as the holy Apostle hath showed, they cannot be both sweet and bitter. If one be bitter, both are bitter. But how can their blessing of GOD be bitter? how can that be poison? Is not the blessing and praising of God, a most precious and a most excellent thing? Doth S. james set that with the deadly poison of the tongue? I answer, that the blessing, the praising and the honouring of God, is of all other things the most excellent and precious, when it is rightly done: but if it be done but in fashion and show, or in bare words, it is but a profaning and an abusing of the most holy and glorious name of God. Then is it hypocrisy, then is it sin, yea even an abomination. There can no praise be given to God so great, but it is true. But every thing which in itself is true, is not rightly done. We read in the Gospel, that jesus would not suffer the devils to confess him. And the devil in the maid that uttered this saying touching Paul and his companions, These be the servants of the most high God, which show unto us the way of salvation, displeased Paul. Act. 16. So no doubt the praising or blessing of God with a wicked tongue, is not acceptable unto him. Mark then briefly how Saint james hath reasoned to prove that God is not blessed nor honoured by a tongue which curseth men. First if they did sincerely and from the heart bless God in deed, how could they curse the image of God in men? Secondly, it is unpossible in the course of nature, that sweet water and bitter should come out of one fountain, and so is it, that the true praising or blessing of God, and the cursing of men, should come out of the same mouth. Let all then consider well, how they honour and worship God. For this is it wherewith men do bear themselves in hand that they be religious, that they call upon God, and that they ascribe glory and praise unto him. They never consider with what manner of tongue they do it. They curse and ban, they rail, revile and reproach. They swear borriblie, they lie, they do slander and diffame. They flatter, they boast, they scoff, they jest, they power forth words of all vanity. They speak all manner of unclean words, and out at their mouth cometh forth as it were the stinking mind of a most filthy puddle, or of a rotten dunghill: And then with the same tongue so polluted, and in that unclean vessel of their mouth, they will bring and offer up those sweet odours of the praise of God. Here is a great instruction ministered unto us, which we ought carefully to hearken unto, and to print it in our mind. If ever we have to do with any man or woman, which is poor and base for outward respects, and take it that they offer us wrong, so that our wrath begin to be kindled, let us take heed that neither our heart so far despise them, nor our tongue utter such contemptuous speeches unto them, such words of disdain and ignorminie, such base and vile terms, as that we forget the image of God in them. O beloved shall not this a little bridle us, shall we give such terms to the image of God, as we would scarce give to a dog? If any shall object and say, some are so wicked and abominable, that no speech can be too base for them. I answer, according to the doctrine of the holy Apostle here, that howsoever we are to loathe and to abhor their wickedness, yea to give them such phrases of speech as may express their bad estate (as we shall find the holy Scripture doth) yet spare the image of God in them, even so far as it remaineth: give them not such speeches, that be so vile, as I am loath to name any of them, which ye shall usually hear proceeding out of men's mouths, when they do fall out, lest therein you curse, revile, and utterly despise the image of God. To conclude, let the fear of God bridle our tongues, that this deadly and devilish poison may be taken out of them, and that with them we may magnify and praise the Lord God, so that our praise may be acceptable unto him, and that our speeches may be such as tend unto edification, and that minister grace to the hearers. Amen.  
FINIS.   

A Sermon preached at Paul's Cross the thirty day of March. 1591.  PSALM. 133. 
Behold how good and how, etc.  
THe holy Prophet, King David was the composer and writer of this Psalm, as the title thereof doth expressly mention. It is called a song of degrees, as there be 14. other besides this, here set together of the same title, but in what sense: the learned interpreters are of divers judgements. I will follow that which is most probable by the holy Scriptures. The word Magnaloth, which the Prophet here useth, doth properly signify steps or stairs, by which we ascend into higher places. But by a Metaphor (as I take it to be here used) it signifieth high estate, high degree, excellency, or dignity. For proof hereof we read, 1. Chro. 17. vers. 17. where David speaking unto God, saith, thou hast regarded me according to the estate of a man of high degree, using the same word that is here. So then, if we consider the phrase of the Hebrew tongue, which to expresie the superlative degree, useth the plural number, a song of degrees, that is, a song of excellencies, or a song of dignities, is as much as to say, a most excellent, or a most worthy song. The holy ghost in giving this title, doth, as it were, set a mark in the forehead of the Psalm, to give notice unto us, that there is a treasure of most excellent doctrine, and most fit for our instruction contained in it, that we may with the greater diligence and attention give ear unto it.  
The Argument or the matter here handled, is all but one. For the holy ghost with a very high and singular praise, through the whole Psalm doth set forth and commend the unity and concord of brethren. The brethren (which he speaketh of and which are to keep this holy agreement) are all the faithful children of the Church, fellow members of Christ's mystical body, and true worshippers of GOD, among whom is the spiritual brotherhood. The virtue itself which is here commended, is that same which Saint Paul doth so earnestly exhort and persuade all Christian men unto, to keep the unity of the spirit, in the bond of peace, Ephes. 4. vers. 3. The Primitive Church is commended for the practice thereof, in which we have a lively example set before us: for it is written, that the multitude of them that believed were of one heart, and of one soul, Act. 4. vers. 32. For as one body consisting of many members, hath but one heart and one soul, by which all the members are united, and love each other, so the multitude were united in judgement and affection, as if there were but one heart and one soul in them all.  
The commendation and praise by which the holy Ghost setteth forth the excellent worthiness of this virtue, is under two Epithets, which are these, good and comely. For he saith, behold how good and how comely a thing it is, for brethren also to dwell in unity. These two Epithets he afterward openeth and amplifieth by two similitudes: the one is taken from the anointing of Aaron with the precious ointment, to declare chief the sweet and pleasant comeliness of this unity: the other is taken from the dew of Hermon, which cometh down upon the mountains of Zion, to express the fruit and good that cometh thereof. And finally, he concludeth from the highest cause, even the Lord God, who hath commanded the blessing of life eternal to be upon this unity. This is briefly the sum of the Psalm, or of this praise which is given. Now come to the exposition.  
By the first word (behold) the Prophet doth stir up the minds of the Israelites, even of all the Tribes, to take view how blessed a thing unity and concord is, even by their own experience which they had, partly by the former times, and partly by the time then present. For in former days they had felt with much sorrow, the great calamities, harms, and annoyances of discord: and at this time now present when this Psalm was given, they saw the blessings and benefits of unity and peace. For their former experience in the days of King Saul, when he persecuted David which had done none evil, the worship of God was neglected, good men were oppressed, evil men flourished, with much grief of mind unto many, than was there discord, so far as men durst speak.  
When Saul was taken away, and David was anointed King in Hebron, Abner the son of Ne'er Captain of saul's army, took Ishbosheth saul's son, and set him up for King, the discord than grew much greater: for then one part of the Tribes clave unto David, the other unto the house of Saul. They were indeed all the sons of jaacob and professed the God of Abraham, whom they should with one mouth have worshipped and glorified, as Saint Paul saith, Rom. 15. vers. 6. but they were divided and rend asunder, for there was bloody war and long time continued among the Tribes: 2. Sam. 2. and 3 Brethren with deadly hatred and enmity pursuing their brethren, seeking the blood each of other. It could not be but that great calamities in this time of discord did overspread the whole land: they might by experience then, and did behold how evil and how mischievous a thing it is, for brethren to be at variance.  
The cutting down of so great an evil, & taking away all occasion is a very great good. Therefore when Abner and Ishebosheth were slain, all Israel came together and set up David. Then there grew a reconciliation of Tribe unto Tribe, and they which were before rend asunder, became again one body, brethren embraced each other with love, the bitter hatred before among them was cut down and extinguished. The worship of God was now set up, the blessings of GOD were powered down from heaven upon them in great plenty, the whole land did rejoice with joy and gladness: Therefore he willeth them now to behold how good and how comely a thing it is, for brethren to dwell also at unity. Thus were they taught by their own experience on both sides: For they had found the grievous annoyances of discord, and enmity on the one part, and the benefit of peace on the other, and this is it he willeth them to behold. Behold how good and how comely a thing it is, which doth cut down so great evil, and behold how good and how comely a thing it is, which bringeth with it such great blessings of GOD: thus much for the first word. Then to the praise itself: the first Epithet is (how good) which containeth the great fruit that ariseth thereof, and is afterward set forth by the second comparison, that is, of the dew of Hermon: for that is a thing fruitful and good. The other is (how comely) the word is Magnim, which signifieth beautiful, sweet, comely, or pleasant: as in Psalm 16. where he speaketh of the resurrection and exaltation of our Saviour Christ, saying: Thou wilt show me the path of life, the fullness of joy is in thy presence, at thy right hand comely pleasures for evermore. This comely pleasant sweetness of concord, is resembled and shadowed forth by the former similitude, that is, of Aaron's anointing: for that was a very comely and a sweet thing, and had a mystical signification.  
To understand the better what is here meant, first ye may read of this precious ointment, both whereof the Lord commanded it should be made, and how Aaron & his sons should be anointed therewith unto the Priest's office, in Exod. 30. Then further we are taught in the Scriptures, that Aaron was a figure of Christ, and that this anointing of his with that precious sweet ointment, did represent the spiritual and heavenly anointing of Christ jesus with the holy Ghost, whose graces distill from him the head, upon every part of his mystical body, which is the Church. Of him it is said, The spirit of the Lord is upon me, because he hath anointed me, etc. Luke 4. vers. 18. Mark further than wherein the comparison holdeth. Thus pouring the precious ointment upon Aaron's head, running down upon his beard, and to the skirts of his clothing, was pleasant to behold, and cast forth a sweet savour unto all that stood round about. Also in that it descendeth upon his beard, and so downward upon all parts even to the skirts of his clothing, it resembleth the graces of the holy Ghost flowing down from the Lord jesus Christ, upon all the members of his body knit together in an holy unity. When it went down from Aaron's head upon his body united to the same, it descendeth even to the lowest part of his garment, because there is no rent nor separation: Even so the Church united unto Christ her head, and every member of the same united unto the rest in an holy union, and making one body, the heavenly graces of the holy Ghost, far sweeter than that precious ointment, flow from him upon them, and all are partakers thereof, even the lowest and meanest member, even to the skirts. For where they are joined in this spiritual unity, look what graces soever God from his son Christ doth power upon the highest members, (that is, upon Princes and Pastors) they distill also upon the other parts and members, and so from each to other.  
That which was separate from the head, from the body, and from the garments of Aaron, received no drop of that precious ointment, which descended from the head to a body united, and to all parts of the garments wrought together. In like manner the graces of the holy Ghost descend from Christ the head, upon nothing that is separate and divided and rend from him, but upon all the members united in one body. We may then briefly set forth what this similitude declareth, in this wise. The sweet ointment is powered upon the head of Aaron, it goeth down upon his beard, then upon his shoulders, and all parts of his body even to the lowest border of his garments. jesus Christ the head of the Church is anointed with the holy Ghost, and from him the sweet graces descend, and come upon all the body, and upon every member of the body even to the meanest: this it is to be united to him, and to his Church: this is a thing most sweet and most comfortable.  
In the other similitude he resembleth this unity unto the dew of Hermon, which cometh down upon the mountains of Zion: the waters which fall upon the high mountain distill into the valleys, but into those valleys which are joined thereunto at the foot thereof, and make them plenteously fruitful: even so the heavenly spiritual dews that come down from above upon the mountains, flow upon the valleys which are united thereunto, and there is great fruit, and all good things springing from thence. Thus much we may consider in these similitudes, which express how good and how comely a thing it is for brethren also to dwell at unity.  
Now all this is from the most high God: for he saith (there) that is to say, upon those which dwell together in this holy unity, the Lord hath commanded the blessing, and life for evermore. It is Gods unchangeable decree that they shall have the blessing, that is, the great great high blessing, even the blessing of all blessings in everlasting continuance. This can never fail, for God almighty is unchangeable, and what he hath decreed and commanded, shall stand for ever. This may persuade much to dwell in unity: for it is a goodly matter to be under the blessing of almighty God: and there, that is, upon the unity of brethren, he hath commended his blessing, and no where else: for this, there, is as much as to say, there only.  
Now we see the praise itself of unity and concord here set forth unto us, it remaineth, that we consider to what end and purpose the holy Ghost giveth this great commendation. This we all know, that when a thing is dispraised, it is to bring us into a misliking and shunning of the same, as a thing either unpleasant or hurtful. And contrariwise, praise, especially where it is given by God, who knoweth the worthiness of even thing, is to draw our liking, and to make us in love with that which is praised.  
This is then done here, that we may have our hearts inflamed, and that we may be in love with unity and concord: and that we may studiously seek after it, and embrace it, as a most precious jewel: and finally by all means take heed, that we do not any thing which may hinder and disturb the same. And doubtless if this can not move us, and kindle an earnest love and zeal to be studious of godly peace, that it is so good, so sweet, and pleasant, and that God's blessing is upon it unto eternal life, how dull are we unto spiritual and heavenly things, or what can move us? Shall we not care to have that cut down which bringeth mischief and destruction, and to set up that which carrieth all blessedness with it? Shall we neither care to avoid the curse of God, plagues and punishments on the one side: nor yet covet to have his blessing? that it may move us the rather, I will come now to the application of this Psalm to our estate.  
We have (as ye all know) received great blessings from the Lord our God, by the means of our gracious Queen. For by her happy reign, we have enjoyed long peace, even such as the like hath not almost been seen or heard of in this land. We have also great plenty of all things, our country overflowing with milk and honey: every man fitting under his vine and under his fig tree. And moreover, the Lord hath protected us by her Sceptre and power, from the invasion of foreign enemies, and from the wicked practices and treasons of domestical adversaries: these are great benefits received. But the greatest blessing of all is, that by her government he hath delivered us from the bondage of Pharaoh, from the heavy yoke of Antichrist, out of Idolatry and blindness, and hath restored unto us his holy word, and his true worship. Yet notwithstanding there hath been among us, many years (as ye all know) great discord and variance, and that not only against Papists and other enemies of the holy religion, but even amongst brethren, which profess the same holy doctrine and faith of our Lord jesus Christ. In all this time we have tasted the bitter fruits of enmity and discord, we have felt and fustained the mischiefs, harms, and damages that grow from it, so that we have had experience with the Israelites in the worse part, and can say of our own knowledge, behold how evil and how uncomely a thing it is for brethren to be at variance. To make this more apparent, if I should stand to rip up, and to lay open all the evils which have already come upon us by the discord of brethren, it would be a long and tedious labour. I will therefore only note some of the chief and most general, that beholding as it were our most grievous wounds, we may seek to have them salved and cured if it may please God.  
First therefore, I may note as a principal evil fruit of enmity, that it is a joy, and an encouragement unto the enemies of the Gospel, the Papists, for to see brethren set against brethren: for as it is in an army of men, if they be at deadly variance among themselves, Captain against Captain, band against band, pursuing each other: that the adverse part (against which they should wholly together bend their forces) will say, we shall not need to do much, we shall easily prevail, for they will pull down and destroy themselves with their own hands, and hereof will much rejoice. So is it in God's Church, Christ's army, which is set upon by deadly enemies on every side, when there is discord growing unto sharp enmity, and the leaders themselves bend one part against another, the wicked enemy doth laugh, and receiveth boldness and strength, for he saith in his heart, This sharp contention among them will proceed in the end even unto blood, and to the desolation of both parts. O how much ought we to be pricked and grieved at the rejoicing and boldening of God's enemies? And how doleful a calamity were this, if it should among brethren come unto blood? We see that among the children of Israel, the enmity and discord broke forth even unto blood, and so doubtless, except the Lord in great mercy turn it away (such is the nature of contention when it groweth sharp) that the end among us also will be most grievous. This one evil aught to move us to love and embrace the holy unity here commended in this Psalm. I would the consideration of it might be deeply printed in our minds. The wounding of the weak is another great evil that ariseth from discord: doubtless many are cast down, or turned out of the way, or at the least wife are much hindered hereby in our Church. Stumbling blocks being thus laid, before the blind and lame. What pity this aught to move, and how much the sight of it should vex and grieve us, the doctrine of our Saviour Christ uttered by himself and by his Apostles doth every where show: threatenings also & woes are pronounced against them, that shall cast down the weak: and shall not we regard this thing at all? shall neither the compassion and love to our brethren for whom Christ died, nor the threatenings & woes denounced take any place? Thirdly, the discord of brethren, doth bring both parts into contempt and disgrace among many. And so by this means the ministers of the Gospel, the messengers of Christ, which should be had in precious account and estimation for their works sake, even as the vessels of gold and silver in the Lord's temple, & as the Angels of the Lord of hosts, are basely esteemed, even as if they were vessels of earth or wood. If this did reach only unto the men themselves or unto their disgrace, it were the less, and might with less grief be borne: but the contempt and disgrace reach indeed even to the glorious Gospel of jesus Christ, because in the disgrace of the men, the power of their ministery is weakened. For where the teacher is evil thought of and despised, the multitude doth not regard his doctrine. This evil goeth deep, and if we consider well of it together with the former which I have mentioned, ye shall see that upon our own experience we may say, indeed behold how evil and how uncomely a thing it is, for brethren to be at enmity and discord. These evils do highly displease Almighty God, and if they be continued in without redress, who is able to show the punishments and calamities which in time will ensue and come upon us in this land? The contempt of the Gospel, and growing into Atheism thereby, will draw down infinite plagues and miseries. For the righteous God will not always suffer such abuse unrevenged. Then seeing unity is so good, bringing so many blessings; and discord so evil, drawing such an heap of mischiefs with it, the one as a nourisher of true life, is to be sought for and maintained by all godly Christians, and the other is to be eschewed as a deadly pestilence: and this is to be done of us speedily, because dissension is like the breaking out of waters, the longer it continueth, the wider is the breach made, and so becometh the more difficult to be recovered. This being confessed of all, for there is no man I think that will deny, but that it is a most necessary thing in God's Church and among brethren, to eschew discord and to seek unity: therefore let us in the next place consider and understand how it is to be sought: for let it be that we both agree, it is to be sought, and also do seek for it; yet if we seek not the right way, we are never the better for seeking. First then know this, that there are two sorts of unity and agreement, the one is in God, being in the truth, in the spirit, in true holiness and sanctification. The other is in error and sin and not in the Lord. Now indeed it is the holy unity in the Lord, which is praised in this Psalm, and which we must seek after, upon which the blessing of God shall come. This may ye see by that exhortation of Saint Paul, Ephes. 4. When he saith, studying to keep the unity of the spirit in the band of peace: for he addeth as the reason, There is one body, and one spirit, as ye are all called in hope of your calling: one Lord, one faith, one baptism, one God and father of all, etc. For like as all the members of the natural body are coupled together by one soul and make but one body: so by one spirit of the Lord, all the faithful are united, and become all one mystical body of jesus Christ: by one faith, and by one baptism, they are all in one Lord, and in one God. The foundation of this unity is in the truth, and by it men grow up together in God: and for this cause it is said in the first verse of the Psalm, Brethren also to dwell in unity: He saith (also) because as there is a reconciliation wrought by Christ between God and man, and so a man is come into unity with God, he must also grow into unity with those which are together reconciled to the Lord with him: seek this unity, to be united with our brethren unto God, otherwise, all shall be dissolved and scattered again in confusion. Touching that other concord which is in error and wickedness, they which possess it (who are of divers sorts) do commend it, and much complain of the disturbance and breach thereof. As first of all the Papists make a great exclamation against us which profess the glorious Gospel, and have forsaken them: that like wicked Schismatics we have disturbed and broken this holy unity, by rending ourselves from the true Church, and so from the faith, and from Christ's mystical body: this is a grievous and a sore accusation, if their unity which they glory of, were in the truth. But seeing it is most evident that they have forsaken the truth of God, blaspheme and condemn it, and set up abominable errors and cursed Idolatry: all their agreements, all their holy league (as they term it) is no more but a most wicked and cursed conspiracy against God and his people. What is their unity more than that which is described by the Prophet David, Psal. 2. Why do the Gentiles rage, and the people meditate that which is vain? The kings of the earth stand up, and the Princes take counsel together against the Lord, and against his Christ? Here is a great unity, nay a conspiracy of wicked traitors against Christ. This perplexity is fulfilled by them: And we have the commandment of God by the voice of the Angel, Come out from among them my people, and separate yourselves: so that all their cry is nothing against us, we have not dissolved this blessed unity here commended, but have forsaken their cursed conspiracy, which the nearer a man is joined unto, the further off he is from God. Let no man therefore be troubled or disquieted by their great words, but forsaking them, embrace the holy faith, and be united thereby together with the Prophets and Apostles, and all holy men, unto jesus Christ.  
Ye shall hear many other sorts of men complain, that there is not fellowship and unity kept with them. When indeed as they walk after their wicked and unclean lusts in all abominable sins, as in contempt of god's word, in drunkenness, whoredom, pride, ambition, covetousness, usury, extortion, bribery, oppression, envy, and many such like. The holy ghost saith unto us, Have no fellowship with the unfruitful works of darkness, but rather reprove them, Ephes. 5.11. We can not join Christ and Belial, we can not be united to the Lord and have fellowship in wicked sins. If we say we have fellowship with him (saith S. john) and walk in darkness, we lie, etc. 1. john. vers. 6. Ephes. 5.11. He that crieth out for peace, and doth walk in ungodly ways, straying from the truth and from sanctification, whatsoever he will seem to be, he is nothing else but a disturber and breaker of all holy unity. For who can take part with him in those things, but he shall separate himself (as I have showed) from truth and godliness, without which there can be no blessed unity? Saint Peter calleth our Lord jesus Christ a living stone, unto whom all the faithful coming as living stones, are built up and become a spiritual house. 1. Pet. 2. If stones be not squared and made smooth to fit & join together, how shall they grow into one building? If men be not framed in faith and godliness, how shall they be united in the Lord? Indeed there be imperfections both in doctrine and manners, all the best he wen stones have some ruggedness remaining, and men must bear one with another in much: for charity must cover the multitude of sins. 1. Pet. 4 while the Temple of God is in the world, the stones are not perfectly set together, but the work is still in hand, this Temple is still in building, we must beware of the downfall on that side also. Then seeing this blessed unity must be in God, in the truth, in the spirit, to be built up in Christ jesus in true sanctification, (for he that is in Christ is a new creature:) and seeing all concord without this foundation, shall fall down as a rotten building, let the holy book of God be our ground, let it be brought forth to cut down all controversies, and let men if they look for any part of the blessing here promised, yield all honour and glory unto this sacred word: yea let no man stand upon his own honour or reputation, if he have maintained any thing awry; but so soon as ever he espieth the truth in any matter, yield thereunto, let the truth of God go before and lead us the way. For this is the only way to grow into this holy unity. And let such as walk a wry, forsake their evil ways, embrace the heavenly truth, and follow the rules thereof, if they will be accounted studious of peace and concord. joining thus unto the truth, both in faith and godliness of life, we shall be joined together in the Lord, and it shall be said, Behold how good and how comely a thing it is for brethren also to dwell at unity. It shall be like that precious ointment upon the head of Aaron, etc. The heavenly graces & gifts of the holy ghost, shall come down upon us plenteously and flow unto every member: we shall bring forth fruit unto God watered with heavenly dews: we shall have that great and high blessing of God almighty unto eternal life. Therefore if it be not too late, that the sins of this land have provoked the Lord to displeasure, let all men lift up their hearts and cry unto the Lord, that he will bestow this precious jewel upon us, that we may be at unity (not in all manner of wicked vices, nor in errors) but in the Lord. And now who shall seek this unity? who shall study to advance it? This may be in question. I answer, even all states and degrees of men, private persons, rulers and teachers, even all and every one that will look for any part of god's blessing must advance it. Every man I say must look unto the heavenly truth of the holy religion, and embrace the same with all love and hearty affection. Every man ought to be zealous in spirit for the glory of Christ.  
For if a man have not the zeal of religion, he can not be a good man, whether he be ruler or private man, though he seem to be never so peaceable, but as the Lord saith to the Angel of the Church of Laodicea, Reu. 3. Because thou art neither hot nor cold, I will spew thee out of my mouth: God doth reject all such dull and drowsy Atheists, and irreligious persons, which are so earthly minded, as that they regard not the heavenly graces which are offered in the Gospel. Let all men therefore stir up their hearts to be fervent in God's truth, and let not godly zeal be quenched. Then further (as I have also showed before) we must join the practice of this holy word, as the Apostle S. james willeth: Be doers of the word and not hearers only, deceiving yourselves. jam. 2.19. for the great disturbance of peace & the grievous breaches of unity, & all bitter dissensions do chief arise from hence, that all sorts & degrees of men walk not in the rules which God hath prescribed unto them in his word. We must therefore enter more particularly into this matter, that we may see how each man is to further this blessed unity. I begin with the private person, for whom there are rules prescribed in God's word for him to observe, if he will be a true member of the Church, & a seeker & preserver of this unity, & so a partaker of God's blessing unto life everlasting. One rule is touching subjection & reverence unto governors both civil and ecclesiastical: for God hath commanded to honour & obey them. Submit yourselves unto all manner ordinance of man, for the Lords sake: whether it be unto the king, as unto the superior; or unto governors, as unto them that are sent of him, for the punishment of evil doers, and for the praise of them that do well. 1. Pet. 2. v. 13, 14. Also of this obedience and subjection for conscience sake, of this reverence and honour to be rendered, S. Paul writeth, Rom. 13. v. 1, 2, 3, 4, 5, 6, 7. Likewise obey them that have the oversight of you, and submit yourselves, for they watch for your souls as they that must give accounts, etc. Heb. 13.17. The neglect and breach of this rule, even the denying of obedience, reverence, and honour unto the rulers, governors, and teachers, disturbeth and overthroweth the unity which is here praised. If then a man will not make conscience to perform this duty in obeying the holy doctrine of the Lord, what is he other than an enemy unto the true concord, a dissoluer of unity & peace? But what if ruler's offend, pastors and governors fail, and come short in some duties, and thereby seem unworthy to be regarded? I say if they do, they shall answer before God for it, but yet private men are not set at liberty, they are not discharged from this obedience and rendering honour unto them: for it is unto the authority, and unto God's ordinance that they do it, and not in respect of man. God hath not prescribed the duties of men which are to be done unto others, under this condition, if they perform all that which they ought to do on their parts, or if they be such manner of men as they ought to be. But he hath prescribed every man's duty absolutely. If an other fail in his, he shall answer (as I said) for it before God, thou hast no warrant hereby to departed from the rule which God hath set unto thee. For thou art tied in conscience unto God to obey his will, & not in regard of man, or of thine own benefit to do this or that: for by the doctrine of the blessed Apostle, we see that Christian subjects and faithful servants, are commanded even for conscience to give honour unto heathen princes, and infidel masters, Rom. 13.1. Tim. 6.1. we must then from this express word of God observe, that when governors do amiss, men have not their tongues set at liberty to revile, and to reproach them, or to dishonour them with evil speech; seeing it is also written, Thou shalt not curse the ruler of the people. Exod. 22. v. 28. But contrariwise, prayers and supplications are to be made unto God, for rulers and teachers of the Lords people. When they offend, it is with great hurt to the Church, and therefore men are to lament and mourn for it, and not to make themselves merry with jests and reproaches. Let all evil speeches of disgrace then be turned into prayers, and the laughter into tears, for this shall be more pleasing unto God. Let no man bear himself in hand, that he is not guilty of the breach of holy concord, when he observeth not the rules of this doctrine, of submission, of reverence and honour to be given unto governors.  
Another rule is given by the Apostle, in these words: That ye study to be quiet, and to meddle with your own business, and to work with your own hands, etc. 1. Thess. 4.11. as God hath distributed unto every man, and as the Lord hath called every one (saith the Apostle) so let him walk, and so ordain I in all Churches. 1. Cor. 7.17. God hath ordained the several places and callings, he hath given gifts of ability to men to perform the things he requireth in the same: he hath also set the bounds & limits within which every one is to keep himself, and to walk orderly, meddling with that which appertaineth unto him. This is an holy thing & comely, a preserver of unity; but it is much broken, and great evil ensueth thereof: for there be many private persons, which would seem very religious, and to seek the holy unity above others, which leave the duties of their places and callings, and busy themselves wholly with those matters which do not belong unto them. For as if the matters of their trades and sciences were too base, or as if the care of their family were a thing over vile, they set these aside, and neglect them, and take upon them greater and higher business. For beholding any thing amiss in the Church, as if God had set them to be overseers of the governors and teachers, contrary unto this rule of Saint Paul, They labour not with their hands, nor meddle quietly with their own business, but they bend all the powers of their mind, to dispute and reason about government, and the duties of governors and teachers, wandering about, and seeking to persuade and draw others to their mind. They think thus to do God high service: But who hath given them power to dispense with this rule, that ye study to be quiet, and to meddle with your own business, and to labour with your hands? Hath God called them and set them a work about greater things, and freed them from these? Is it not the ordinance and will of our God, that men shall instruct & guide their families in his ways? Is there not labour and pains and care to be taken, that the children and servants may learn the holy doctrine and walk in it? But there are many which deeply meddle in public matters, and if they have two or three children and as many servants, they are left ignorant, no pains taken about them, they may walk awry many ways, the care thereof is little. Also a man's own matters which Saint Paul willeth to meddle with, are in providing earthly things, necessary for his family: so that Saint Paul saith. If there be any that provideth not for his own, namely for them of his family, he denieth the faith, and is worse than an infidel. 1. Timoth. 5.8. and so in other duties. Shall we think the truth is obeyed, or that God is pleased by such ways? when the rulers and guides of God's people do amiss, a man is to sorrow at it, he is to look to his way that he keep upright before God: but when in reprehending that which others fault in, he neglecteth his own calling, how shall he eschew this sentence, Thou art therefore inexcusable O man) whosoever thou art that judgest another, for in that thou judgest another, thou condemnest thyself: for thou dost the same things that thou judgest, Rom. 2. v. 1. Thou leavest undone thy duty in guiding that small charge committed unto thee. And let us make the comparison, Is he not more worthy blame that findeth fault with the greater, and doth it not in the lesser, when the greater is more difficult to be performed? It is harder to govern a whole kingdom, a city, or a flock, than a little family, and more faults will appear. How unreasonable a thing than is it that a man which guideth not his little family in any such order as god requireth, should let go the sight of his own defects, and wholly give himself in speech to deprave the public guides. Lament and sorrow for evil, consent not thereunto in any wise, follow the ways of the Lord, obey the rules of the word: and therefore let all men regard this, & keep their place & standing which God hath set them in, and so walk, as that they may answer before the high judge, and give account how they have discharged their duty.  
To come now to the governors and guides of the lords people: and first to the pastors and shepherds which have the power and authority ecclesiastical. These are principal, and above all other, and after a special sort to procure, and to preserve this blessed unity, as the end for which they are given of Christ, doth show. He hath (saith S. Paul) given some to be Apostles, some Prophets, some Evangelists, some Pastors and teachers: and then he showeth to what end, saying, for the repairing of Saints, for the work of the ministery, & for the edification of the body of Christ: till we all meet together in the unity of faith, and that acknowledging of the son of God, unto a perfect man, and unto the measure of the age of the fullness of Christ, etc. Ephe. 4. vers. 11.12.13. This is their whole work and labour appointed them, even to build up Christ's body, the temple of God, by framing and coupling together the living stones, unto that unity of brethren, which is commended in this Psalm. Then let us see the rules prescribed in God's word, which they must observe to perform this holy work. The Elders (saith S. Peter) that are among you, I beseech, which am also an Elder and a witness of the sufferings of Christ, & also a partaker of the glory that shall be revealed, feed the flock of God which dependeth upon you caring for it not by constraint, but willingly: not for filthy lucre, but of a ready mind: not as though ye were Lords over God's heritage, but that ye may be examples to the flock. 1. Pet 5. vers. 1.2.  
First the sheep of Christ are to have food, their life dependeth thereupon. It is required therefore in all shepherds that will answer their calling before God, to have the same affection in them which Christ had: who when he saw the multitude he had compassion on them, because they were as sheep without a shepherd, Mat. 9.36. pity and compassion upon the straying sheep must move them to seed: yea love must constrain. For Christ saith to Peter, Simon joanna lovest thou me more than these? feed my sheep: lovest thou me? feed my lambs: lovest thou me? feed my sheep: as if he should say, of all love do this for me. Here I am to move those which be in authority in the Church, if it may any way come to their ears, I do humbly beseech them for the Lord jesus Christ's sake, to have compassion upon the flock, that the sheep may have their appointed food, even the bread of life plentifully broken unto them, that they may be led into the green pastures, & unto the fountains and streams of the living waters: cry also unto the Lord of the harvest, that he will power down his spirit upon them, that in compassion, there may be labourers sent forth: and that such as have taken upon them the charge, and be idle or absent, may be compelled to do their duty: that such as be not able to feed, or that walk in a dissolute and wicked behaviour in life and conversation, may be removed: And that such as be both skilful to teach, and of godly life, may be set over them, to guide them both by doctrine and example. If this be not performed, how is the true concord and unity sought? If the people be not instructed and led in the way of godliness: how shall they be framed and built together in one holy temple? If the Shepherd be ungodly, and give corrupt example: what peace, what unity, or what agreement can such as will fear God, hold with him? And if there be a division between the sheep and the shepherd, where shall be the unity of brethren? It is out of all controversy that the mean to work the godly unity of brethren, is, that the flock of Christ be fed and guided by skilful godly men, which teach doctrine, and give good example in life and conversation.  
And now touching the care of the flock, not by constraint, nor for gain, but willingly and of a ready mind: not as Lords over God's heritage, but as examples to the flock; I do again instantly beseech the pastors and governors even for Christ's sake, to abound and to increase in all fatherly love towards the Lord's people, without which this care cannot rightly be performed. Fellow herein the example of Saint Paul, who setting forth his labour and travail, not of ambition or desire of gain, nor with roughness, but as he saith, we were gentle among you even as a nurse cherisheth her children. 1. Thess. 2. ver. 7. where this fatherly love is broken off, there followeth (to the exceeding decay and desolation of the Church) that which the Lord complained of by the Prophet Ezechiel against the pastors of Israel. Woe be unto the shepherds of Israel, that feed themselves: should not the shepherds feed the flocks? Ye eat the fat, and ye cloth ye with the wool: ye kill them that are fed, but ye seed not the sheep: the weak have ye not strengthened: the sick have ye not healed, neither have ye bound up the broken, nor brought again that which was driven away: neither have ye sought that which was lost, but with violence, and with cruelty have ye ruled them. Ezec. 24. vers. 3.4. This was the state of the flock then, and shall be even to the world's end: that among Christ's sheep as some be strong, so some be weak, some sick, some going astray. Yea such are the frailties of all the faithful, so many are the errors and the sins which do break forth: but yet they are still the sheep of Christ, the Israel of God, and the shepherds of Israel are to look to them. Now I say, if there be not a fatherly love in the shepherds to cover the multitude of sins: if there be not a tender compassion, as in the Nurse towards the little babe, in stead of care to heal the broken and sick, & to support the weak, to bring into the way that which strayeth, they shall despise and loath them as not worthy to be regarded, yea they shall with violence and rigour beat and bruise them, certain it is, that the greater the frailties are, the greater care and compassion is to be showed. So that violence & rigour are not fit to be in the shepherds. For shall the nurse throw the little infant against the stones, or push it forward when it can hardly stand alone? Shall the shepherd take his staff and strike the young and tender Lambs? or shall he beat and bruise the weak and feeble sheep? What shall we say, are the sheep of Christ of less value? Many of them are weak and feeble in knowledge, many of them are but as young babes, as touching the spiritual power of sanctification. A number of sins do break from them. Many are wounded in conscience and troubled in spirit: here is place for the love, the care, the compassion and labour of Shepherds. O ye shepherds of Israel put on this love and compassion, loath not the sheep of Christ for these frailties, rule them not with violence and cruelty: but feed and support, and heal them with all meekness and long suffering. Let no perverseness or injuries of any of the sheep towards the shepherds, break off the course of this love and care. For if they look unto this, how the sheep despise them, how they walk stubbornly against them, they shall never be able with patience and meekness to go through with the work. If we think it an unworthy thing, or such as doth discharge the shepherd from his tender love & care, or that may warrant him to be rigorous, that many of the sheep do not reverence him. Look upon Moses and Paul two great & notable servants of God, two special shepherds of the Lords flock, who is worthy to be compared with them? They have left an example to be followed. How great things did Moses for the people? And yet how often did they murmur against him, and were ready to stone him? How many were their rebellions and injuries done unto him? And yet his love is not quenched, his care doth not fail, but his prayer is most earnest unto God to pardon them: he still esteemeth them (though not all) as the Lords chosen people. What can they do more unto us, then go about to stone us? Behold also the exceeding abundant love of Paul, who wished himself accursed from Christ, that his kinsmen the jews which were obstinate might be saved. How much greater was his love to the faithful of his kindred? And yet could they, even the Church of jerusalem, scarce think any thing well of him all the time that he lived, but thought hardly of him, though he did never so much for them? This is gathered by that which he writeth, Rom. 15. where he first showeth that it had pleased them of Macedonia & Achaia to give somewhat to the poor Saints in jerusalem, and that he went with this their benevolence to see it delivered: and then he entreated them to be very earnest in prayer to God for him, that he might be delivered from the disobedience of judea, and that his ministery towards jerusalem might be accepted of the Saints. It is a marvelous thing to consider, that there being so great need in the Church at jerusalem, and that money being so welcome to those which are in penury, & he carrying so plentiful store, yet there needeth earnest prayers that this his service might be accepted. He had moved the Churches of the Gentiles, (as appeareth in his second Epistle to the Corinthians) to make this liberal contribution. He wrought this matter, he goeth up with it, so great was his care. Yet when he shewethal this love and diligence towards them, how great was their misliking of him, that he feareth his ministry would not be acceptable to them? The cause of the misliking, james doth show unto him when he was come up, Act. 21. ver. 21. Namely, that it was reported he had taught the jews among the Gentiles to departed from Moses, and not to circumcise their children. We see he loveth them dearly for all this, and calleth them saints: notwithstanding their great frailty in this matter, & the hard opinion they conceived and held of him, so great and so worthy a servant of the Lord jesus Christ. What a pattern of meekness & fatherly love is here for all the shepherds of the Lords flock to follow, among the poor feeble and wandering sheep, which do not so reverence and regard them as they ought to do. The shepherds as S. Peter requireth, must be examples to the flocks, and therefore of all other are to show meekness, long suffering, and that love which covereth the multitude of sins. Where the pastors abound in this fatherly love, and do not fall upon the frail sheep and tender lambs with rigour and violence, the blessed unity of brethren here praised is chief furthered: for the building up of Christ's body in sanctification, is greatly advanced by the example of the pastors and teachers. The multitude are drawn thereby to embrace and to follow the truth. I do therefore again humbly beseech all the pastors and guides of the Lords people, to consider of this holy rule and worthy examples, and to practise it, that the people of the Lord may be brought into true concord and brotherly amity. Then lastly, it appertaineth also unto rulers in civil matters to maintain this unity according to the truth. They are to minister justice & true judgement unto all, to punish the evil doers, and to cherish & maintain the good. Mercy & love is also necesssarily required in them, that they may deal even as fathers when they correct & chastise. If this be not, there will great mischiefs ensue, even to the disturbance of all godly peace and concord: for let a ruler, a judge, or a mighty man be void of religion, and withal given to anger, dealing among the Lords weak and feeble sheep, he will be ready to beat them down and to crush them in pieces. The frailties and sins are many that break forth even from some of Christ's sheep & lambs (as we see, there be the weak, the sick, the bruised, and such as err) the thing is odious in them, because they profess holiness, and therefore cannot in them be borne: therefore lift up your hearts in earnest prayer unto God, that he will power down the spirit of fatherly love and mercy upon rulers and judges, that they may deal in the Lords flock, and towards his poor weak sheep, with such regard as that they may answer before Christ. Thus if we honour and embrace the truth, if we practise the rules thereof, every one performing those duties which the Lord enjoineth, the rulers and judges, pastors & governors in the church, as also the private persons, we shall grow into this holy unity which the holy Ghost here praiseth, we shall receive all heavenly gifts and blessings, yea even that great blessing of all blessings, the life for evermore. Grant this unto us O Lord, for thy dear sons sake our redeemer and Saviour: to whom with thee and the holy Ghost, three persons, & one everlasting God, whom we worship, be all honour, glory, dominion and power, for evermore. Amen.  
FINIS.