A SERMON UPON PART OF THE SEcond chapter of the first epistle of S. john: Preached by THOMAS INGMETHORP. The sum whereof is briefly comprised in this Hexameter: Omne tulit punctum qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miscuit arti: He bears the bell away, that lives, as he doth safe. john. 13.17. If ye know these things, blessed are ye, if ye do them. At Oxford, printed by JOSEPH BARNES, Printer to the University. 1598. TO THE WORSHIPFUL, MASTER THOMAS FLIT, one of the head-magistrates of the City of Worcester T. I. wisheth increase of all things appertaining both to this life and to the life to come. SIR, being importuned by divers, for the publishing of this Sermon, which (as they protested) not without some fruit they had heard me preach: I have condescended at length unto their desire. The rather, for that by dedicating the same unto your worship, I might be occasioned (as I thought,) to give-forth some testimony of my goodwill and thankfulness towards you, to whom I am so deeply beholding, & so many ways indebted. If there were no other thing but this, that at the font you vouch-safed to undertake for me, I should overshoote myself far, if I did not think very dutifully of you; but seeing that ever since, you have enameled, as it were, & embroidered that graund-benefite with infinite other kindnesses, from time to time, as occasion was ministered: Surely, if I should not lay hold of every opportunity, whereby I might reflect any token of an affectionate mind I were highly to blame; yea my own conscience would appeach and upbraid me of foul ingratitude. Such therefore as it is: I do here offer & present unto you. Desiring you to esteem of it, not according to the simple workmanship which hath been mine: but according to the worth & value of the stuff, which hath been all, I dare assure you, digged-out of the most precious mine of God's word. My trust is, the goodness of the one, will be always able to counterpeise the rudeness of the other. God bless you, & preserve you: that you may long live, to be a principal stay & ornament, to that worthy City, my native nest. Where how sore you will be miss, whensoever it shall please the Lord to translate you from it unto himself, we may take a scantling (no disparagement to any) by the exceeding great steed you long have and daily do stand it in. And thus recommending this homely present unto your good acceptation, and you and yours to the most gracious tuition and patronage of the Almighty, I take my leave. From Stainton in the street, in the Bishopric of Durrham the 1. of March. 1597. Your Worships in the Lord, THOMAS INGMETHORP. TO THE READER. HEre hast thou (gentle Reader) this simple Sermon of mine, made at the first for the hearing of few, but now by request setforth to the common view. For my part, Novi quàm sit mihi c●●ta supellex. truly I never meant it: but when friends be set-on a thing, they are importunate, and will not be said nay. Indeed it would better fit my notebook, than the press: yet if it shall please thee to give it the reading, I doubt neither of thy profiting by it, nor of thy well accepting of it. It is no seditious pamphlet to raise mutiny, nor amorous toy to nourish wantonness; which the more thou perusest, the more thou abusest thy time, and the more they affect, the the more they infect thee: but a sound and serious discourse of holy Scripture; wherein is sounded as with a shrill trumpet a retreat from sin, and men put in mind, to join virtue and truth, knowledge and practice, repentance and faith, a Godly life and a good belief together: upon which two points, as upon two poles, the whole sky of Christianity is turned. God give thee grace to follow the whole some counsel therein delivered, to his glory and thy comfort, through jesus Christ. T. I. It is written in the second chapter of the first epistle of S. john the third, fourth, sift and sixth verses. 3. Hereby we are sure that we know him, if we keep his commandments. 4. He that saith I know him, and keepeth not his commandments, is a liar, and the truth is not in him. 5. But he that keepeth his word, in him is the love of God perfect indeed: hereby we know that we are in him. 6. He that saith he remaineth in him, ought even so to walk, as he hath walked. THis portion of Scripture (well-beloved in the Lord) consisteth of two parts: of a proposition and a confirmation. The proposition in effect importeth thus much, that the knowledge and faith of Christ, if it be of the right stamp indeed, is never solitary, but always accompanied with the keeping of God's commandments, whereby, as a tree by the fruit it is discerned: being contained in these words: Hereby we are sure that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. The confirmation standeth upon two reasons: the one drawn from the effects, where it is said, But he that keepeth his word, in him is the love of God perfect indeed: Hereby we know that we are in him; The other derived from the example of Christ in the clause following: He that faith her remaineth in him, ought even so to walk as he hath walked. The scope and drift of all, is to bear down the vanity of those men, which professing the name of Christ, lived not with standing unchristianly, to the manifest flaunder and derogation of the same. Wherein as in a glass or mirror, by way of reflection, we may behold the spots of our own deformity: whose conversation being compared with our profession, is for the most part no more consonant thereunto, than the harsh jars of discord, to the sweet harmony of music, as if they had made a wager, which should vary most either from other. Touthing the uniting of which division, motion hath been made, so often, so earnestly, both here and elsewhere, that it may seem, but a needless or bootless office, to solicit the same again. Howbeit, as the Physician never ceaseth to minister, till his sick patient be wholly recovered: even so it behoveth us the lords Physicians, daily to apply the most wholesome medicine of God's word, till the malady of sin, wherewith men's souls are sore diseased, be thoroughly healed and recured. But before I come to the particular points, let us pray etc. 3. Hereby we are sure that we know him, if we keep his commandments. 4. He that saith, I know him, and keepeth not his commandments, is a her, and the truth is not in him. This is the proposition (as I said) & is contrived (if ye mark) of an excellent Antithesis. A figure of speech, very familiar with S. John, both in his Gospel and Epistles, not so much for perspicuity, as vehemency sake. Hereby we are sure that we know him, that is, by this argument, we may certainly persuade ourselves, that we have the true knowledge & faith of Christ, if we keep his commandements. For the Apostle speaketh not here of a bart historical knowledge, jam. 2.19. which the Devils themselves have, and are never the nearer: but of that saving knowledge, whereby we are justified, as the Prophet Esay witnesseth. Esa. 53.11. But this be amplifieth, by setting against it, another proposition of the contrary: He that saith I know him, and keepeth not his commandments, is a liar, & the truth is not in him: as if he had said, the keeping of God's commandments is an evident token of the true knowledge and faith of Christ, to boast therefore of the one, without having apparent testimony of the other, is but a Thrasonical brag, a loud lie void of truth. Which accordeth with the premises on this manner, whereas I said before, that Christ was given us of God the father, to be the reconciliation for the sins of the whole world, 1. joh. 2.2. and that we must use him for our mediator and advocate with the father, let no man gather thereupon, vers. 1. that it is sufficient to be called a Christian, to learn the stories of the Bible by rote, neither yet to be partaker of the holy Sacraments instituted by Christ. For besides all this there is an other matter of far greater moment and importance required at our hands, namely, a lively knowledge of jesus Christ, which is a work & influence of the holy Ghost. It graffeth us wholly into Christ: ravisheth us with admiration & love of him, so as we hunger and thirst after nothing more, then to testify the same to the world, by our obedience towards him in keeping his commandments. This carefulness to walk in the way of God's commandments, who so feeleth effectually wrought in him, may well ascertain his conscience, to the unspeakable joy and jubilee of his soul, that he is endued with the true knowledge and faith of Christ indeed. But otherwise, if he find no inclination, no disposition at all, but rather a backewardenes and repugnancy in himself that way, let him leave glorying in any such vain paradise: for he doth but he, & play the Hypocrite. And this, as near a I can utter, is the true purport and meaning of the Apostles words. Wherein are wrapped many very good points of doctrine worth the unfolding, as well for comfort as instruction. And first it is not lightly to be passed over, that S. john saith not barely, we think, or we suppose, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by this we are sure, that we know him. A clear evidence, and strong proof, that we may have certain knowledge of our salvation. For salvation being apprehended by faith, as the whole tenor of scripture every where defineth, in that the Apostle here plainly confesseth, we may be sure of our faith, nay setteth down an infallible note of the certainty thereof, it cannot be, the faithful should be uncertain or doubtful of their salvation. This doth flatly repeal that dangerous and wicked Cannon of the counsel of Trent, Sess. 6. c. 9 whereby men are taught always to stagger, and stand in doubt of their salvation, as being impossible for any in this life, to know of a surety that he in particular shall be saved, without by some special privilege from God, he be made privy thereunto. A faithless doctrine like a ship in a storm without helm or compass betwixt the billows & surges of the sea? but no marvel, though the Papists do thus lesson their scholars always to doubt of their salvation, the ground, the matter and form as it were, of whose doctrine, is their own lucre and gain. For once let this truth be admitted off, that Christians be by the word and spirit of Christ assured of their salvation by him: then may they straight, poor men, bid adieu, & sing a perpetual requiem for the soul of their priesthood, their pardons, their trentals, their dirgies their chantries, their censing, their singing, their ringing, their masses and prayers for the dead, with whatsoever mercenary trumpery else of like stamp. For bar them of their profit (the only butt, the only white they aim at) and all these, I warrant you, will quickly lie in the dust (if that common proverb be not wrongly fathered on them: no penny no pater noster.) Again in that they look to be saved by their own works, which (alas) they cannot but see in their guilty consciences (howsoever they hoodwink & blindfold their eyes against the light of the truth) to be spotted & unpetfect, & such as are not able to abide the touch of God's justice: how can they stand resolute men, but needs must remain scrupulous and suspicious of salvation, as not knowing, whether they have deserts enough to serve their turn or no? Thus doth the spirit of giddiness, wherewith the malignant Church is intoxicate and governed, Like the Rat: prodig seipse S●rez bewray itself even by his own doctrine. Secondly cometh to be marked the certain mark, whereby to discern the true Christian, from the counterfeit & Hypocrite. True it is that faith maketh a Christian: howbeit, because it doth many times lie hid, and we cannot readily judge of other men's minds, wherein faith hath her seat and mansion: therefore the Apostle showeth, how the faithful may be descried by an outward mark: & that is the keeping of God's commandments. Whereby is meant, not that perfect and continual abiding in all things commended and commanded in the law, to which condition, Levit. 18.5. do this and live is annexed, (a burden to heavy for any worldly wight to bear so long as we are environed on every side with the infirmities of the flesh:) Gal. 3.12. but only that careful study & endeavour, wherewith the faithful soul is inflamed and set one fire towards the commandments of God to fulfil them in some good measure, as God shall enable him, whereunto nevertheless, by reason of the corruption of our nature, much imperfection will cleave, will he, nill he, when he hath done the best he can. Neither did S. john feign this mark of his own head, but learned it of his master Christ. joh. 14.23. For he saith: he that hath my words, and keepeth them, is he that loveth me: vers. 24. And again as it were doubling his blow; he that loveth me not, keepeth not my word: & in another where: ye are my friends if ye do whatsoever I command you. So when God the father had made solemn proclamation from heaven: Mat. 17.5. this is my beloved son in whom I am well pleased: to admonish us of our duty withal, he adjoineth: hear him: signifying thereby, not the hearing of those things, which Christ should give in charge in his word with our outward ears only, but the expressing & practising of the same in our lives and conversation: for they only are pronounced blessed of him, Luc. 11.28 which hear the word of God and keep it. As therefore that son doth degenerate & is not worthy to bear the name of his father, which studieth not by all means possible to obey & please his father: even so no more is he to be esteemed a true Christian, and child of God, which endeavoureth not, as much as in him lieth, to approve himself to God the father, by keeping of Christ's commandments, wherein only he delighteth. But above all, this one thing I would have escecially noted, as it were with a hand in the margin: that S. john reckoneth for true & faithful Christians, only such, as observe & keep the commandments of Christ. This toucheth to the quick all those that imagine Christianity to be placed in the observing of human traditions: nay stiffly contend with tooth & nail not some piece, but the very perfection, & as it were quintessence thereof to consist therein. As for example; the Franciscan Friet must no remedy be reputed holier than the rest, because he follows the rule of S. Francis. The Dominican, he preferreth himself before the Franciscan, and all other Christians: for that he professeth the rule of S. Dominike: & so of the rest of those irregular orders. But it is the rule of Christ, that maketh a Christian: and therefore we must either hold ourselves satisfied with it; or else show that S. S. Francis, Dominicke and other such like patrons of theirs, have found out somewhat that is more holy & perfect, than that which was delivered and established by Christ: which once to think or speak were horrible blasphemy. Verily as no man will take him to be a right Englishman borne, who refuseth to live after the laws, statutes & constitutions of England: so is not he to be deemed a true Christian, who to choose embraceth the hests of men before the commandments of Christ. Our saviour himself is plain & perentory in this behalf: Mat. 15.9 in vain do men worship me, teaching doctrines that are but the traditions of men: vers. 13. & every plant which my heavenly father hath not planted, 1. Cor. 1.12. shall be rooted up. S. Paul sharply rebuketh those which said I hold of Paul, 3.3. I of Apollo's, I of Cephas: and condemneth the Corinthians as carnal: for that by those names they were severed & sundered as it were into so many sorts & sects of professions. But we (alas) at this day are grown to such madness, that we magnify & extol them for holy-ones: we applaud & admire, yea and adore them, as the only perfect men of the world, who disdaining and despising the name of Christians, made unto us expressly lawful and honourable by the word of God, do call themselves Franciscans, Dominicans, Bernardines, Benedictines, Augustine's and I cannot tell what, rather than Christians. But howsoever they vaunt themselves of their perfection, Miles gloviosus. like the glorious soldier in the comedy of his imaginary valour, and swell like Esop's toad, till they burst again with the proud titles of Angelical, Seraphical, and Cherubinical: yet by the verdict of S. john, or rather of the holy Ghost, in despite of all Monkish Friars and friarly Monks, they only are indeed, and are to be accounted true Christians, which apply themselves wholly to the observing & keeping of Christ's commandments. But some man may ask what those commandments which import us so greatly to be kept, are? for if he hearken to the prelate's of the Romish Church and popish religion they will tell him, they are none other, but the same which they both practise themselves, & prescribe unto others to be done. But to be resolved aright of this doubt, he must in no wise be carried away with ours or theirs, yea or nay: but hold himself sure to the word of Christ, sounding in the scriptures. For Christ jesus, as S. Paul beareth record, being yester day, and to day, Heb. 13. ●. and the same for ever: it is a clear case, that all such things, as Christ hath appointed heretofore to be kept, do & shall remain in full force, even to the world's end. And seeing he is the wisdom of God the father: 1. Cor. 1.24. and the father gave the spirit unto him not by measure, joh. 3.34. but in such abundance, as we all partake grace of his fullness: can the perfection of Christ's commandments be doubted-off, but the perfection of God himself, & of the holy ghost, must needs be called into question therewithal? furthermore in that God, in the old Testament, gave such a law, as might neither be added-to, Deut. 4. ●. nor taken-from, without attaint of high treason against the Highest, as the holy Ghost in sundry places affirmeth: is it likely, I appeal and report me to your own consciences, that our estate under the Gospel, in the time of reformation, should be in worse case than theirs, & so uncertain that it should need every day, new additions to be supplied, new pieces of traditions to be patched, to be cobbled & clouted thereunto Besides it is apparent, that Christ gave not so much liberty, no not to his Apostles, to obtrude and thrust upon the Church, whatsoever seemed good unto them: but he restrained their commission with this limitation: go gather me disciples out of all nations, Math. 28.19. teaching them to observe whatsoever I command you. 20. Where upon S. Paul grew so precise, that he doubted not, to denounce anathema against him whomsoever, Gal. ●. 8. though in degree of an Angel, that should presume, to amnounce any other Gospel, than what himself, & his fellow Apostles had preached and published before. But it shall be needful. I speak something of these commandments, which be they. For though they be almost infinite, being severally considered in themselves: yet for plainness and shortness sake, they may be all ranged, and as it were marshaled into three general ranks. The first comprehendeth all such, as concern our faith. Amongst which, that leads the ring, whereby we are bound, to believe in God alone, according as is put down foremost in the Decalogge, jet. 17.5. or ten commandments: For cursed be the man that trusteth in man, and maketh flesh his arm. Next this marcheth that which pointeth-out Christ: in affiance of whose merits and intercession, we may boldly repose our trust and confidence in God. For except a man bring Christ with him, to be his spoakes-man, in vain is he sent unto GOD, to treat for mercy: whilst the testimony of his own conscience will accuse and convict him, to be both a sinner & the child of wrath. And that we must believe in Christ, he himself doth us to wit, where he saith: this is the will of God that sent me, joh. 7. 4●. that e'er one which seethe the son & believeth in him should have life everlasting. Also where he inviteth those that be weary & loaden to come unto him to be disburdened & refreshed: Math. 11.28. & the thirsty, to repair unto him, & drinko. joh. 7.37. But because faith is no vain opinion, conceived by the persuasion of man, but a solid & sound apprehension of the things, which are exhibited in Christ: it shall not be amiss, if we consider a little, what the scripture doth report as concerning Christ. For unless we do acknowledge him, to be such a one, as he is there portrayed and depainted to be, we can never fulfil the commandements of faith, but shall run headlong, against the perilous rocks of misbelief, to the everlasting hazard and shipwreck of our souls. For to forge any thing of Christ that he is not, is as horrible, as to say there is no Christ. Whatsoever therefore is registered in scripture of Christ, either it toucheth his person or his office. The person of Christ is one: & therefore in no wise to be divided. Wherein are ioived two distinct natures: the one of the self-same eternity, majesty & substance with God the Father; the other in the time prefixed, taken of the Virgin Marie. Both these I say, be conjoined in one person, but not confounded. For the Deity remaineth whole, & is not stained with any spot of human infirmity: neither is the humanity swallowed-up with the glory of the divine majesty. But as he is perfect God: so is he likewise perfect man, consisting of a true human body & reasonable soul. This may be avoved by many manifest testimonies of holy writ. For the old Prophets in regard of the divine nature of Christ, Esai. 7.6. call him wonderful, Zach. 13.9. the everlasting Father, jer. 23.6. coequal with God, eternal, yea and which more is, the Lord and God himself: Esai. 11.1.53.2. but having respect to his manhood, they name him a branch, a graff of the root of jesse, David, the son of David, the last and least amongst men. joh. 1.1. In the gospel likewise, there is express mention made of the Godhead of Christ; in the beginning was the word, Vers. 14. and the word was with God, and that word was God: but the same Changelist in the same place intimating his human nature saith further; 10 30. and that word was made flesh: not by making exchange of his divinity, but by taking our humanity into him: For by way of exposition he addeth; and dwelled among us. So CHRIST himself, 8.58. speaking in the person of the son of GOD, sayeth; I and the father are one: 14.28. and before Abraham was, I am: but in the person of man he sayeth; the Father is greater than I Much might here be alleged for further proof of this point, if need required. But let it suffice us, that it is a special commandment of CHRIST, necessary to be believed of every true Christian man, that Jesus Christ, in one person, is very GOD, and very man: * This figure of speech, is called of some, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: of Damascene, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: but commonly, communicatio idiomatum: a communicating or mutual intercourse of properties: whenas that is vouched of one, which is proper to another. both those natures being in such sort united and knit together, that the properties of either, do abide sound, though by reason of the Hypostatical conjunction and union betwixt them, it cometh oft to pass, that that is attributed unto whole Christ, which properly belongeth but to one of the natures only. Which caution, if we give not good heed unto, in reading holy scripture, we may soon run contrary, ere we be aware, with Arrius, Evion, Martion, Valentinus, Nestorius and others, who, through oversight in that point, entangled themselves with many gross heresies, to the great annoyance of the Church, and their own utter destruction. The informatton of this doctrine is very behooveful, for the corroborating and strengthening of our weak faith. For so much as otherwise, Christ could not have achieved that wondered exploit of our redemption, had he not been, both God & man. Man; to make satisfaction for man, that had offended: God; to overcome death, the due stipend of sin, whom no mere man, of himself▪ was able to surprise. The office of Christ, is implied in his names. For if that saying of the Poet be found daily verified in a number: conveniunt fatis nomina saepe suis: mens names oft prove suitable & correspondent to their fortune and destiny: the same ought especially to take place, in the son of God, so long longed & looked-for. The name (Jesus) is an Hebrew word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and expresseth his office, in a more general signification, for it soundeth as much, Mat. 1.21. as a Saviour, according to the true etymology thereof, given by the Angel. Christ, is a Greek word, and doth more specially notify his manner of saving us. For whom the Grecians term Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrews call Messiah, and is as much in Latin, as vuctus, in English, anointed. Now of old, by the ordinance and appointment of God, 1. King 1. 3● Kings and Priests were wont to be anointed, Exod. 30.30. whom to have been types and shadows of Christ, then to come, cannot be gainesayed: and so answerably unto that figure, was our saviour called Christ, that is, anointed. Not that he was anointed with material oil, but as it is in the Psalm, Psal. 45.7. with the oil of gladness: that is, with the gifts and graces of Gods holy spirit, above all other his brethren, the sons of men: being consecrate thereby, to take upon him the office, both of the chief and eternal priesthood, and prince-hood of God's people. In witness and token whereof, John Baptist saw the holy Ghost, Math. 3.1. in a visible form descending and lighting on him. In believing then, and professing the son of God, to be Christ, we acknowledge and confess him, to be both king and priest of God's people, that is to say, of the whole Church. And therefore except we will make of him an image without life, we must agnize in him accordingly the duties, aswell of the one, as of the other. The priest's office in time past, was to teach the people, and to instruct them in the law of God, as also to pray, and offer sacrifice for them. These things, are all fully performed by Christ in every part, for he did not only teach the people, when he was conversant upon earth; but still doth to this day, whilst he revealeth and maketh his will known to the Church by his ministers, and by his spirit quickeneth the same in the hearts of men. Nay Christ is to be holden, for the only and singular doctor and schoolmaster of the Church. 1. Cor. 1.7. For ministers do but execute the external function only, which though it be done, never so exquisitely, never so in print, as they say: yet if God's spirit, do not inwardly concur therewithal, it availeth no more, then if a candle be set before a blind man, though never so bright, or a tale told to a deaf man, though never so loud and shrill. J●epist. Jo●●●. tract. 3. As Saint Austin saith very well: think not that one man learneth any thing of another: we may warn by the sound of our voice, but if he, who teacheth the heart, be not within, vain is the noise made without. Neither did he only pray for his, whilst he lived in the flesh, but even now appeareth before the face of the Father, to play the advocate and intercessor for us: having offered a sacrifice, not such a one, as was accustomed in the old law, but even himself, his own body and blood, which being slaughtered on the altar of the cross, hath not only taken away the guilt of sin, and penalty due unto the same, but also purchased the favour of his Father towards us. Howbeit the manner of CHRIST'S priesthood, and theirs in the old Testament, is somewhat different. For the levitical priests, being but mortal men, subject to death, they needed new successors, to be substituted in their rooms, ever as they deceased: but CHRIST, in that he is immortal, and death hath now no more stroke over him, he wanteth no successor, as no Vicar neither, as who is both able and willing enough of himself, to discharge that function, which was assigned and allotted unto him of the Father; For unto him it was said: Psal. 110.4 thou art a priest for ever, after the order of Melchisedec. Heb. 7.17.10.4. Again in that the blood of Oxen and Goats, was not of value sufficient, to ransom the sins of the whole world: & all those swarms of sacrifices, used in ancient time, were nothing but figures of that graund-sacrifice, to be offered on the cross; they were oft to be renewed: 9.25. But Christ once offered, entered not into that holy places made with hands, but into very heaven, there to appear in the sight of God for us: not that he should offer himself often, but by the one oblation once offered, hath obtained for our sins, plenary deliverance, full and complete redemption. Who so then will keep the commandments of Christ, appertaining unto faith, he must constantly believe, that jesus Christ, is the only true, chief & everlasting priest of God's Church: who only hath the words of eternal life: who only maketh intercession for us to the father: who by the only sacrifice of his body & blood, once offered, & never to be reiterated or repeated again, hath purged the sins of the whole world. Now a word or two of his kingdom. The duty of a king standeth chiefly, in preserving the people committed to his charge, in safety & public peace. For better performance whereof, he must make good Laws, & cause them to be put in execution: he must be vigilant and watchful for their welfare: cherish the good: chastise malefactors: minister true justice: see every man have his own: yea and if need be, shield and defend his subjects by force of Arms against all unjust violence and tyrannical usurpation. But in Christ not one of all those qualities, is wanting, if we consider what the Scripture giveth-out of him. For he sought the good and tranquillity of his people so earnestly, that he thought not his own precious hearte-bloode too dear, to spend it, for the furtherance and procurement thereof. He made laws not only available for this life, but for the life to come: the same he upholdeth maugre all adversary power, heaping benefits and blessings upon such as obey, but plagues and punishments upon transgressors diverse and sundry ways. Neither lacketh he weapons, where with to establish his own kingdom, and to subdue his enemies. Heretofore he discomfited Satan, the captain general of all impiety and wickedness: puld-out the sting of sin, that it can no more mortally wound us: vanquished the grave: daunted the power of death: quelled and crushed in pieces the gates of hell. And still he encounters daily by his word, against Antichrist and all his imps and adherentes, the tyrants and wicked ones of this world: them he killeth with the breath of his mouth; yea and many times bringeth most horrible judgements upon them: whilst stripping them naked out of all their authority, pomp, riches, honours and possessions; he clotheth them with misery, contempt and shame: whilst scattering their counsels; defeating their purposes; frustrating and disappointing all their plots and practices; he tangleth them in the snares they had laid to entrap others with all: and like an arrow shot against a brazen wall, reboundeth their mischievous imaginations back again upon their own heads. Examples hereof are rife, & every where to be seen. For what one kingdom can there instance be given-off, what one, in all the world, whose laws, privileges, sway, majesty & dominton have endured so many ages, as we see the kingdom and Church of Christ hath stood & flourished inviolably? The famous Monarchy of Assiria, which was founded by the first tyrants of the world, the Empire of the Grecians and Persians, (at whose beck whilom the whole world stooped, at whose frown they trembled and quaked) what trow ye now, is become of them? are they not clean subverted? are not the very foundations of them utterly razed, turned topsy turvy, upside down? & what an eclipse, hath befalled unto Rome for all the insolent cracks, which have been made of her, half an eye may see. To say nothing of other puissant kingdoms, which sometime shone in exceeding glory, but now quite extinct & scarce remembered. Only the kingdom, and Church of Christ continueth safe and sound, & though it hath been maligned & assaulted sore from time to time, by mighty & malicious adversaries, yet hath it ever been so protected & guarded by Christ at all assays, that it never miscarried: but the more fierce and fiery, the more furious and outrageous the enemy was bend against it, the more it still abounded in strength and glory. In which respect the state thereof was very significantly represented unto Abraham in Genesis, Gen. 15.17 by a firebrand flaming in the midst of a smoking furnace: Exod. 3.2. and in Exodus by the bush which Moses saw burning but consumed not away. And for the same resemblance hath been likened, sometimes to Cammomile, which the more it is pressed-downe and trampled-on, the faster it groweth, and spreadeth farther, and smelleth sweeter: sometimes to the palm tree, which the more it is loaden, the more it mounteth under the burden: sometime to a vine, Just. M●●● de verit. Christ religi ● onis tom. 2● pag. 224. lin ● 14. which the more it is cut, dressed and pruned, the more fruitful it waxeth: sometimes to roses and lilies which sprout and flourish even among sharp thorns. So true an oracle is that, not of Apollo of Delphos, but of the holy Ghost: that the gates of Hell can never prevail against the Kingdom and Church of Christ. And this account must we make of Christ, if we will believe in him, according to his commandments. Whereunto must be referred whatsoever the scripture delivereth of him, and teacheth him to be the whole and sole saviour of the world. So that they do violate and break the chief commandment of Christ, who believe otherwise either of his person, or of his office, than he hath disclosed and taught in his word. They likewise offend, that profess they carry such an opinion of Christ in those respects, as the truth requireth: but not contenting themselves with him alone, do ascribe part of their salvation to their own works, or other creatures, as if he without them, were insufficient to work the feat. For as there is but one God, who will be worshipped by himself alone▪ so is there but one mediator between God and man, 1. Tim. 2.5. even jesus Christ, our true Immanuel, who is so jealous of his glory, Esai. 42.8. that he cannot brook, that any other person, or thing whatsoever, should be joined patent with him in the same. And thus much of the first rank, or band of Christ's commandments. The second rank is of those, which belong to the service of God, or external religion. For albeit the true service of God be spiritual and standeth principally in the Canons & rules of faith before specified: yet God like a merciful father, tendering the infirmity of us his children, alloweth certain outward rites, for the better exercising of our inward religion & faith. And therein he hath set us bounds & limits, which we may not pass; lest following the current, the tide & stream of our own wisdom, we should devise any kind of worship in the serving of him, which though it seem never so devout and holy in our own eyes (as we are given overmuch to be enamoured with our own inventions and good intentions, Est quique sibi Suffenus● Catul Cacus amor sui: Horat. Ovid. Met. lib. 3 fab. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Naz. as Narcissus fell in love with his own shadow:) yet can it not stand with the nature & glory of God. The jews, they had many many ceremonies prescribed them, & well: for the more diversly the promised Messiah, was decyfered and figured out unto them, the better it was for them, both to kindle their devotion, and to confirm their faith. But now since the body itself, is come in place, which was the end of the law, all those heaps of ceremonies are vanished, and of right abrogated & abolished: and all things, whereby, either our faith is to be helped, or our devotion to be furthered, do consist in a few chief points. Amongst which we may afford Church assemblies, the first room, by virtue of Christ's promise: Mat. 18. 2●. where two or three be gathered together in my name there am I in the midst of them. But it skilleth not, how oft we flock & flow together, except the things be done, when we meet, for which we ought to assemble together in the name of Christ (for otherwise goats use to heard together as well as sheep.) Here then cometh, in the ministery of the word, which Christ would have, both sincerely preached, & attentively heard with faith: insomuch that he maketh the hearing of the word, aspeciall badge and cognisance, Joh. 8.47. to know his servants by, Luc. 10.42. and highly commendeth mary for that while Martha cumbered herself about much serving: she sat at jesus feet & hard him preach. To this study of the word, we must join fervent and hearty prayer: For the heavenly wisdom is given to none but such, Jac. 1.5. as seek & sue for the same at the hands of the father of lights by faithful prayer. We must make our petitions then unto God, & not unto creatures, and that in a lively faith, which banisheth all misdoubt of God's good will towards us, & assureth us of his presence. These prayers, whether they be private or public, how sweet a savour, how fragrant a smell they yield in the nostrils of the Lord, we may esteem by his vehement and often calling on us, Psal. 50.14. to use them: protesting, he setteth more by the invocation of his name, then by all other external service what soever. And for our better direction in praying, we must learn, as to subject & submit ourselves in all things, to the will & pleasure of God: so to crave to be heard in all that we ask only in the name, & by the mediation of Jesus Christ. For being of ourselves by nature corrupt and sinners, we are not in case, to prescribe unto God, what he should do for us; no nor without our mediator Christ Jesus, so much as to dare to present or prostrate ourselves before the throne of his divine majesty: as Christ himself giveth to understand, informing us, joh. 16.23. both to pray in his name, Math. 6.10. & in our prayers to say thy will be done in earth, as it is in heaven, These things at attended and waited-on, with the right use & administration of the sacraments, to wit, Baptism & the Lords supper, where we must be wonderful circusispecte, that they be neither profaned through irreverence or contempt, nor polluted with superstition: remembering, how careful Saint Paul was to reform such abuses, 1. Cor. 11.23 as had crept into them among the Corinthians, according to the precise pattern of Christ's original institution, not daring for his life to serve one hears breadth from it. These, these be the points, wherein the outward service of God, doth in a manner consist: viz. holy and Christian assemblies, the preaching of the word, prayers and sacraments. All which as they were at first simply ordained by CHRIST: so were they dutifully received, and faithfully observed of the primitive Church, without alteration or depravation. They that diligently addict & give themselves unto these things, be they, that follow the commandements of Christ, and by their so doing evidently declare, that they have the true knowledge and faith of Christ in them. But such as setting them aside, broach new ceremonies of their own brueing; abandon the Church; 01 contemn the word of God; embrace the inventions of men; direct their prayers unto creatures, or in them use the mediation of others to the father besides Christ: pervert the right use of the Sacraments; and to all these add images, altars, new consecrations; yea and coin new Sacraments too: these cannot justly be said, to keep the commandements of Christ, in as much as the things which they use, were never authorized by Christ: being indeed but birds, as the saying is, of their own hatching, fancies of their own devising, without ground and warrant of the word, the only authentical rule of our religion, and infallible pole-star for our diretion, in the service of God. The third rank of Christ's commandements compriseth all those, which serve for managing of our behaviour & manners. These may be extended as far, as our whole life, and every action thereof doth stretch: but Saint John in the third chapter following, reduceth them all unto three general heads, where he attributeth to the children of God, purification, righteousness, and brotherly love or charity. We are purged indeed, by the blood of Christ, yet so, that we need daily, to wash our feet, that is, joh. 13.10. to shake-of the unclean affections of the flesh which carry us captive into the triumph of sin. For as dirt and balm cannot well be tempered together: so no more can we have fellowship and communion with God, Lev. 19 ● who is holiness itself, Esai. 33.19. so long as we lie drowned in the dregs of our own natural corruptions, never once waving so much as a hand or a foot to get out. Righteousness includeth both tables: when as we yield both to God, and our neighbour, whatsoever is due unto either of them from us, by the law. Charity doth not only prohibit injuries & wrongs: but also enjoineth the doing of good. But these points, because they be daily beaten-on in your hearing: let it suffice at this time, that I have only pointed-at them. Holding for most certain, as a case overruled unto us by the holy ghost, that they are but hers, dissemblers, and Hypocrites, as many as do not employ themselves, to the observing and keeping of God's commandments: how glorious a show soever otherwise they make of the knowledge of Christ & his profession. But I see, I have stayed overlong in handling this former part: I will therefore as it were upon the spur posse over the other so much the more speedily. 5. But he that keepeth his word, in him is the love of God perfect indeed: Hereby we know that we are in him. This is the first reason, whereby our Evangelist and Apostle goeth about to justify the foresaid Proposition, being taken (as I told you) of the effects, towit, the love of God, which the knowledge of Christ engendereth in us, and may be framed in form of argument, on this fashion: He that loveth God truly, knoweth God truly: But he that keepeth Christ's commandments, loveth God truly: Ergo, he that keepeth Christ's commandments, knoweth God truly, and is a true Christian indeed. Which consequence to be sound inferred, not only scripture, but even common sense enforceth. For is it possible a man should love God, whom he knoweth not? the Poet could sing, Ovid. ignoti nulla cupido: uncouth; unkissed: that which is unknown, is commonly unregarded and out of request, be it of never so great excellency in itself. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: love doth breed of the sight and knowledge of a thing. If Esop's cock had known the worth of the precious stone, he would not have set so light by it: but because he knew not the value, therefore he esteemed more of a barely corn. Now he that is ignorant of Christ, can never know God. Heb. 1.3. For he is the brightness of his glory, joh. 1.18. and the engraved form of his person: and no man hath seen GOD at anytime, but the son, which is in the bosom of the father he hath declared him. So that a full knowledge of jesus Christ must of necessity go before, especially seeing a cold profession of the love of GOD is not enough, but we stand bound to love him above all things, to rely wholly upon him, and for his sake, to relinquish father, Math. 10 3.7.16.24. mother, wife, children, yea and ourselves and all. Marc. 8.34. But again this so great love of GOD, cannot be without the keeping of Christ's commandments: it being the nature and property of love, to fashion and conform itself, as near as possible may be, unto the will and disposition of the party, whom it affecteth. So the son is careful to obey his father's commandments not driven of any servile or slavish fear: but moved of a filial and childlike love he beareth toward him. And God, for none other cause, requireth us to love him, with all our hearts, with all our strength, and with all out souls: but that that love should frame us, to a dutiful obedience towards him; insomuch that we shall think; nothing too much we do, to be joined with him, who is our only felicity and sovereign good, so tenderly and entirely beloved of us. And therefore, sith neither the love of God, can be separated from the knowledge of CHRIST, nor it, from an holy life ordered according to the prescript of his commandements: the Apostle, ye see, hath sufficiently averred his purpose, that they which keep Christ's commandments, know Christ indeed, and are true Christians. As for the perfect love he speaketh-of, it is not to be construed in that sense, as though we could in this life, arrive unto the perfection of love, or of any other virtue: for (God knows) as we know but in part, so we love but in in part. But either to recommend unto us the continual endeavour of perfection, which every true Christian, according to the proportion and strength of grace received, aught to aspire unto, and strive towards, though it be beyond his reach to attain unto it, until the world to come, 1. Cor. 15.28. when God shall be all in all, and perfectly consummate the good work, which he hath here graciously begun: or else, the word perfect must be taken, as opposite to feigned, after an hebraism, very usual in divine scripture so that perfect love betokeneth true, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect, for which Targhúm hath commonly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Hier. simplex: and Lxx. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, idest, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gel. non fictus non fucatus: which is, not with out fault, but without doubleness or dissembling. See for all Gen. 25.27. hearty, sincere and unfeigned love, which God of his mercy will accept and crown, though it come many aces short, of that absolute degree of perfection, which the rigour of the law precisely exacteth, measuring his gifts in us (such is the profound riches of his goodness towards us,) not by the effect, but affect of our doings. And the better to excite and stir us up hereunto our Apostle proceedeth further, and showeth, what singular fruit, profit and commodity we shall reap thereby, which being duly weighed, is able to set an edge on the bluntest apperite, if it have any metal of the holy Ghost in it. For he saith: Hereby we know that we are in him. The love of God then, which begetteth in us, the keeping of Christ's commandments, is a sure sign & undoubted certificate that we are engraffed into Christ, the greatest dignity, pre-eminence and prerogative in the world, and alone is of efficacy sufficient to underset and 'stablish our weak faith, against all the doubtings of frail flesh, if there were no other pillar, as there be infinite, to support and prop it with beside. For if we be in him, he must needs be in us, according to that comfortable saying of his: joh. 14.23. if any man love me, he will keep my word, and my Father will love him, and we will come unto him and will dwell with him. So that he that knoweth God truly, loveth him truly, & keepeth his commandments, hath not only Christ, but also the father restaunt and dwelling in him: which is the assured salvation of man, and procureth that glory, bringeth that bliss with it, which all the glory and bliss of this world, is not able to mach or countervail, how notable soever. Thus the Apostle, after the example of Christ, considering how dull and lumpish we are unto every thing that good is, useth most forcible motives, as sharp spurs, to prick us forward, and as strong ropes to draw us on, to the performance of those things, which he would induce us unto. And because it is the cast of every body, be they never so destitute of grace, never so bereft of God's holy spirit, & unto every good work reprobate, to pretend themselves never the less, to be of the number of those, which are incorporate into Christ, and have CHRIST abiding in them: therefore to discover their mask, and pluck the vizard of hypocrisy clean away from their faces, he taketh occasion thereby to inculcate, to urge and grate upon their duty again, saying: 6. He that saith, he remaineth in him ought even so to walk as he hath walked. This is the other reason, and is like that which he made before in the 1. chapter, of the light. He that will be joined & coupled together with God, must endeavour to resemble him in conditions: but God is light and in him is no darkness at all: therefore he that will be one with God, must walk in the light of virtue and truth, and not in the darkness of ignorance and sin. By a like reason he teacheth here, that such as will be Christians, must imitate the example of Christ & tread in his steps. But the argument carries the more force with it, by reason of the straight conjunction, wherein we are combined with Christ. For it is the work of faith, that we are grass into Christ, and receive again from him of his spirit: by mean whereof, it cometh to pass, that in all our behaviour, there appeareth a lively picture of the life of Christ. Which union saint Paul having an eye unto, saith: thus I live, Gal. 2.20. yet not I now, but Christ liveth in me. But how can they walk otherwise then Christ hath walked in whom Christ by his spirit liveth? For the spirit of Christ is never idle: but where it is, there it doth regenerate, mortify the lusts of the flesh, and resist sin. Now the manner of CHRIST'S walking, and what kind of life he lead on earth, is faithfully described by the Evangelistes in the Gospel, whatsoever therefore we find inrow led there of him, it behoveth us, if we will not glory of his name in vain, to transport the same by imitation into our lives and conversation. Surely since Christians borrow their name of Christ, it is meet, requisite and our bounden duty, that we should be, as diligent in learning his doctrine, that we may know what to profess: so careful in observing his doings, that we may adorn and bewtyfie our profession with Godly demeanour. It is a shame for any man, to profess himself, to be a scrivener, if he cannot use his pen; or a soldier, & cannot handle his weapon: none can well claim the title without the effects. None can well take the name of a preacher, except he be able by the word of God to teach, convince, correct, instruct; nor of a Carpenter except he can hew, and square, and plain, and frame and foin the timber together: so cannot ye be Christians, except ye bring-forth the works of Christians. A Christian, is no mathematical fantasy, but an essential thing. It is a name of equity, of justice, of truth, mercy, integrity, chastity, wisdom, patience, humbleness, devotion: neither can ye of right challenge the name, if ye be void of the works. He is a Christian, that suiteth himself in all points unto the fashion of Christ. We read in Matthew of S. Peter, that as he sat in the Hall, Mat. 27.69 a maid came to him saying, thou also wast with jesus of Galilee. vers. 71. And when he went out into the porch, another maid saw him and said unto them that were there, This man was with jesus of Nazareth. vers. 73. After a while came unto him, they that stoode-by. and said unto Peter, surely thou art also one of them: for even thy speech bewrayeth thee. Even so, my brethren, in like sort should be our manners and carriage, our words and our deeds and all our actions of life, in love in joy, in peace, long-suffring, gentleness, goodness, meekness, temperance, and all other goodworks and fruits of the holy ghost, that all that see us, may be enforced straight to say of us, that we be Christians, having our whole life in all parts, and every lineament thereof, so far forth as the frailty of our human estate and condition will permit, squa red by the pattern of Christ's example. Such in old time was the life of all, that marched under Christ's banner. john Baptist was a burning and a shining candle: joh. 5.35. S. Paul an example of integrity: Act. 9.36. Dorcas full of good works and alms deeds. Phil. 3.15. The Philippians shone as lights in the world, their lives did testify what they were. justine Martyr witnesseth of himself, that he was first converted to the faith of Christ, for the liking that be had of the innocent and godly life of Christian men. But if all that this day profess the name of CHRIST, were weighed in this balance, were examined and tried by this touchstone, alas, alas, how many of us would be found too light? How few would prove current Christians? What one is there amongst an hundredth, that setteth himself, to follow the precedent of Christ's example, to walk in his steps, to live his life? nay whom hath not Satan that old Serpent, brought to his bent, trained to his lure, wried to his crooked by as? It is recorded of a running Musician that setting his scholars to a rude minstrel to learn music of him, Bishop jewel. before they went, he gave them this caveat by the way, whatsoever ye see your master do before you, see that ye avoid it, and do the contrary; he is but a bungler and his lessons and manner of fingering nought. To use a like comparison between unlike persons: we come to school to Christ, to learn of him, how we ought to live; but whereas we should follow him in all things, he being the only express sampler and rule of all Godliness, it seemeth by the whole trade and course of our life, that we deal by him, as the Musician hade his scholars do by the bad minstrel For look whatsoever we see Christ hath done before us, we go as near as we can, to do the clean contrary, as by laying his doings and ours together, will most manifestly appear. He was holy; we sinful: he heavenly; we earthly he spiritual; we carnal: he obedient to Gods will in all things; we rebellious: he humble; we puft-up with pride: he chaste; we incontinent: he sober; we intemperant: he zealous of God's glory; we keye-cold: he patiented; we murmurors: he quiet; we quarrelous: he meek; we surly: he a peacemaker; we sowers of debate: he compassionate; we strait-lated in one bowels: he loyal; we treacherous: he liberal; we covetous: he merciful; we cruel. Finally, his life was a mirror of all true holiness and righteousness: but ours, a sink of all carnality, dissoluteness & Epicurism, governing ourselves for the most part, more like brute beasts, by the motion of our passions, them like good Christians, by the line and level of Christ's most blessed example. But be not deceabed: this lip-profession is no armour of proof against the deadly shot of GOD'S wrath full indignation. If we continue thus to deny CHRIST in our lives; whom in tongue and other outward appearance, we seem to profess: to draw near unto GOD with our lips; our hearts being all together alienated and estranged from him: to make a face of amity with the Lord; and practise enmity: to pretend truce in words; and in deeds proclaim open war and hostility against him. If we be only hearers of the word; and not doers of the same: talkers of the Gospel: not walkers after the Gospel: knowers of Christ, not keepers of his commandments: Let us hope for no better, but to have our portion with hypocrites, in the lake that burneth with fire and brimstone: for the mouth of the Lord, Mat. 21.19. hath sealed it. Certes we may read our doom in the figtree, which for all it was garnished with goodly green leaves: yet because it was unfruitful, it was accursed. The jews cried-out the temple of the Lord, jer. 7.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the temple of the Lord, we have the temple of the Lord amongst us: yet because their life was not conformable to their profession, their sacrifices became abomination unto the Lord, & themselves, though the peculiar people of God, were at length utterly discarded for bastards & castaways. Revel 2.5. vers. 4. The candlestick was removed out of Ephesus, for leaving their first works. Let us like wise men by other folk's harms learn to beware. Foelix quem faciunt aliena pericula ●●●tum. Let boatmen look one way, and row another: let the crab-fishse forward, and swim backward; let stage-players, put-on other persons, than they are: let that profane proverb, saying & doing is two men's offices: be verified among the heathen and infidels; let it have no place among us, that profess Christ. Let our conversation and our profession, our words and our works, our lips & our lives, our hands & our hearts, our sayings and our doings, agree in one tune, draw in one line together, as beseemeth & becometh good Christians: else, Forewarned, forearmed they say. if we be guilty of the same hypocrisy the jews were, let us be sure to smart for it, as the jews did. In a word, let us be the same men indeed we would so feign seem to be in show. We would be called Christians, let us then walk worthy of Christ: otherwise it will not advantage us, as Origen saith, to confess that Christ is come in the flesh, which he took of the virgin Mary; if in this our flesh, we disclaim the end wherefore he came, which was that we being delivered out of the hands of our enemies, might serve the Lord in holiness and righteousness, all the days of our lives. We would be called the children of light; if then in place of the works of the light, we delight & wallow in the works of darkness: what other may we expect, but to be cast out into utter darkness, with the Devil and his Angels? We would be taken for the lords harvest; if then, for the good corn of virtue and godliness, we yield nothing but chaff of vanity, and cares of wickedness and sin: what other may be looked-for, but to be gathered by reapers into bundles, and to be thrown into everlasting fire? We would be counted for good ground, if then drinking-in the rain and dew of God's blessings, which shower down so oft, & so plenteously upon us, we bring not forth good herbs, but weeds & brambles & briars: we are near unto cursing, whose end is to be burned. We would be esteemed for a choice vineyard, which the Lord hath planted in a fertile soil, which he hath fenced, dressed & manured, which he hath watered & cherished with all the streams of his goodness, if now in steed of sweet grapes of sanctity & good works, we bring-forth bitter clusters & grapes of gall, of lewdness & ungodly life: then is our judgement most severely, but most deservedly awarded already: he shall break down the hedge of our vineyears, and lay it wast, so that they that go-by, shall make havoc of the grapes, & the wild-bore out of the forest shall root it up. God be merciful unto us and bless us, & show us the light of his countenance, & grant us grace, so to profess his only begotten, & well belooved son, Christ jesus: that knowing him, we may love him, and loving him, in such sort keep his commandments, & follow his example, that in the end, we may live & reign with him everlastingly, in his heavenly kingdom; whereunto he bring us, who hath so dearly purchased the same for us, even jesus Christ, our only King and highpriest to whom with the father and the holy Ghost, three persons and one God, be rendered all honour, power, glory and dominion now and evermore. Amen.