Christ saith No man commeth vnto me except the father which sent me draw him Ioh. 6. VVhy did hee not drawe Herode and Pilate and the high Priestes as well as Paule VVee see in these latter dayes that there be great Nations as the west Indies which had neuer hearde of Christ vntill of late time and then by a most cruell and idolatrous people which haue murthered them most wickedlie so that they haue been made to stumble and to bee further from Christ VVho is able to comprehend the depth of these iudgementes Shall not wee lay downe the pride of our owne vnderstanding and say with the Apostle Hath not the Potter power ouer the claie of the same lumpe to make one vessell vnto honour and an other vnto dishonour Or shall the thing formed say to him that formed it Whie hast thou made me thus O beloued let vs lay aside all such vaine and curious presumptions and let vs as the holie Scripture directeth vs make our singular comfort of that eternall decree of God Thus wee are with it to fortifie our selues against the Diuell God of his owne good will hath chosen in his sonne Iesus Christ euen before the foundations of the worlde were laide those whome he will saue as the heires of eternall glorie Hee hath in his prefixed time redeemed them not with golde or precious stones as Saint Peter saith but with the blood of his sonne as of a Lambe immaculate and without spot He doth also call them hee doth sanctifie them This decree of God is vnchangeable it is vnpossible that any of his elect should perish VVho can plucke them out of the handes of Christ Then in the next place wee are to bee assured that none can haue the true faith but the chosen of God Not any doe receiue the spirit of adoption which witnesseth to their spirit that they be the children of God but the elect The elect are onlie regenerate and borne of God and sealed with the holie spirit of promise Then come downe to thy selfe If thou canst trulie say I haue the liuelie faith I haue receiued the spirit of adoption which doth witnesse with my spirit that I am the childe of God I am regenerate I haue the true repentance I am sanctified Satan doth tempt mee stronglie manie wayes but I am sure though he often as it were soile mee and cause me to goe awrie that hee shall neuer get the victorie ouer mee Is not this a singular comfort to a man If anie that hath the spirit of adoption may lose him then where is the stedfastnesse of faith which Saint Peter heere requireth in resisting the Diuel If it come once to lie in our selues wee cannot bee vndoubtedlie sure and stedfast wee may well waner and doubt but when we knowe that we are kept by the power of God as it is written 1. Pet. 1. Then haue wee a rocke whereon to rest then doe we stand stedfast armed with the power of God This faith may be tried and seeme oftentimes to be sore shaken but it can neuer bee ouercome Yea will some man say but euery man cannot come to knowe that hee hath receiued the true and liuely faith or the spirit of adoption we see many goe farre in the profession of the gospel and thinke that they haue the true faith and the sanctifying spirit which yet fall quite away It is true that there bee manie which imbrace the gospell and professe it with such feeling that they suppose God hath called them as his children there is for the time such a touch such a moouing in their heartes and yet in time they manifest themselues not to be of God One occasion or other driueth them awrie so that some of them become heretickes some of thē 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 doe 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 receiue a kinde of faith and zeale which yet is not the true and liuely faith we are willed to be diligent and carefull to see that we rest not in that faith VVe must labour to attain to that testimonie of the spirit of adoption we must seek to bee confirmed and euen sealed with the holie spirit of promise and so come to that full assurance of faith and hope which neuer confoundeth And that is it which Saint Peter teacheth the way to come vnto in the place before alleadged where he willeth vs to ioine vertue with our faith with vertue knowledge c. For if we follow that rule which hee there prescribeth we shall be sure neuer to fall we shall then with a stedfast faith resist our aduersarie the diuell and get the victorie ouer him It is a matter of great importance I pray and beseech you as you tender the happy estate of your owne soules looke vnto it Set your hearts vpon the liuelie Oracles of God and seeke day and night after the knowledge of holie thinges and howe to please the Lord your God Then shall you bee blessed for euermore Amen FINIS Foure Sermons vpon the seuen chiese vertues or principall effectes of faith and the doctrine of election wherein euery man may learne whether hee bee Gods child or no. 2. Pet. chap. 1. 1 Simon Peter a seruant and an Apostle of Iesus Christ to you which haue obtained like precious faith with vs by the righteousnesse of our God and sauiour Iesus Christ 2 Grace peace be multiplied to you through the acknowledging of God and of our Lord Iesus 3 According as his diuine power hath giuen vnto vs al thinges that pertaine vnto life and godlines through the acknowledging of him that hath called vs vnto glory and vertue 4 Whereby most great and precious promises are given vnto vs that by them ye should be partakers of the diuine nature in that ye flee the corruption which is in the world through last BEfore we begin to handle or to intreat of the wordes of this text it shall not bee amisse to note to whom and when this Epistle was written Concerning the first of these it appeareth by the 3. chap. and 1. verse that it was written vnto the same that the former epistle was For thus hee speaketh This second Epistle I write vnto you beloued in which I stir vp your sincere mind by putting you in remembrance now these were the Iewes which were scattred abroad in the dispersion through diuers countries as it is expressed in the first chapter of the former Epistle for the Iewes were specially his charge as the care of the Gentiles was committed vnto Paul Galat. 2.7.8 The words are these When they saw that the gospell of the vncircumcision was cōmitted to me as the gospel ouer the circumcision was vnto Peter for hee that was mightie by Peter in the Apostleship ouer the
things both in glorifying God also in ministring grace by our talk at al times vnto mē What shall speak of our wants in this point If we did wel throughly behold discern thē this one thing wold manifest vnto vs that in manie things we sin al that so we might not be so rigorous in condemning or iudging others For if we come so far short in the duties of the tongue both in praising God and also in benefiting men so manie wayes as wee might and are bounde What shall wee thinke is the number of all our sinnes wee may well say that they be moe in number then the haires of our head But why hath the Lord set foorth this power and good of the right ordered tongue wee must well consider of that It is not that wee should come to the sight onely how vnperfect we are but that withal we should labour and striue towards greater perfection It is a most worthy thing to professe the holy faith and to sound foorth the praise and glorie of the most high God Also it is an excellent thing to speake such wordes as may at all times minister grace to the hearers Hereunto appertaineth that which Salomon saieth The tongue of the iust man is as fined siluer and the lippes of the righteous doe feed many Prouerb 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 wonderfull harme of the euill tongue for looke how great the power of the tongue is vnto good where it is well ordered so great force hath it also on the other part vnto all mischiefe where it is not bridled And least this might seeme strange or incredible the Apostle vseth a comparison Behold saith hee how great a thing a little fire kindleth Wee all know that one little sparke of fire lighting into drie matter is enough to fire a whole house and so a whole citie a countrey yea the whole world so much as will kindle and burne This is a wonderfull thing which God hath giuen to the fire that from so little so great flames will arise and that it will spread in such sort And Saint Iames saith that the tongue is fire It is not of our common fire it is figuratiuely called fire for it will spread farre though it be little and set all on a flame euen as fire yea it extendeth it selfe in mischiefe so farre that hee calleth it a world of wickednes What a marueilous saying is this Is the tongue so small a member and yet containeth in it such a depth and such a gulfe of all wickednes A world is a great thing it is the vniuersalitie of all creatures and by this the holy Apostle doeth expresse the wickednesse of the tongue as if he should say the generalitie of all euill and wickednesse is the tongue What euill what mischiefe what wickednesse what treacheries and lies come not from the tongue And marke how hee saith that the tongue is so placed or set among our members that it defileth the whole bodie If a thing bee full of euill and set with such distance that it can not touch another thing then the euill is not spread but resteth and defileth it selfe but it is not so yee see with the tongue for it is so set that it defileth the whole bodie And so fire where the drie matter is absent doth nothing but if it light vpon it then it enflameth all and setteth the whole on fire Euen so he saith that the tongue reacheth vnto and setteth on fire the course of nature The whole course of nature may verie well be taken for the whole world as if he should say The tongue euen like a firebrand setteth the whole world on fire for the truth is that in all places there be hote flames of contention there be broiles and dissentions yea all things doe boile and burne with the fire of the tongue And in the next wordes he sheweth what manner of fire the tongue is and from whence it hath that fire It is saith hee it selfe set on fire of hell Then is the tongue not onely fire but most pestilent and hellish or deuilish fire Hell enflameth the tongue how can that be Hell is here put for the deuils of hell they set the tongue on fire they doe enflame 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 heauenly treasures which then the tongue bringeth foorth to the praise and glorie of God and to the benefite of men so the deuill filleth the hearts of wicked men with such treasures as hell doth affoord and their tongues doe vtter foorth the same And in that respect the holy Apostle saith that the tōgue it selfe is set on fire of hell O that men would consider of this how their tongues are thē speciall instruments of the deuill to spread here in the whole worlde the fire of hell O that they would weigh and consider whome they serue and whose worke they doe perfourme That tongue which hath beene giuen to be the chiefe instrument in the bodie of man for to magnifie the praise and honour of the Lorde and to benefit men how is it turned and changed to be the firebrand to set the whole world on fire euen with the fire of hell But if it be demanded what is this same fire which it is enflamed withall and with which it doth enflame the whole course of nature You know that Saint Paul saith The deuill hath fiery dartes which faith doth quench now where faith is not hee fixeth those dartes in the heart of man and so when the heart is filled with that hellish fire the tongue presently receiueth it and casteth it abroad euen like wild fire hee shooteth the dart of pride and vaineglorie ambition into the mind the dart of selfeloue of enuie of hatred and of malice Moreouer he fasteneth his dartes of vanitie and vaine pleasures with the dartes of all vncleane lusts of fornication and adulterie These are from hell these are fierie and the fire of Gods wrath is with them and the tongue hereupon scattereth and disperseth all this fire abroad as wordes of contempt of disdaine and reproch words full of fury and bitter rage with lying and slandring backbiting wordes full of vanitie and horrible othes wordes full of filthie ribaldrie and all manner of beastly songs Shall I take vpon me to number the starres or to measure the sandes of the sea If not what should I take vpon me to enter into all particulars in this matter There is nothing which the fiends of hell doe suggest into the wicked heartes of men but the tongue poureth it forth Hereupon as wee see by daily experience all the world is on a flame euen with the fire of hell There is cursing and banning
as much as to say there onely Now wee see the praise it selfe of vnitie and concorde heere set foorth vnto vs it remaineth that wee consider to what ende and purpose the holie Ghost giueth this great commendation This wee all knowe that when a thing is dispraised it is to bring vs into a misliking and shunning of the same as a thing either vnpleasant or hurtfull And contrariwise praise especially where it is giuen by God who knoweth the worthines of euene thing is to drawe our liking and to make vs in loue with that which is praised This is then done heere that wee may haue our hearts inflamed and that wee may bee in loue with vnitie and concorde and that wee maye studiouslie seeke after it and imbrace it as a most precious iewell and finallie by all meanes take heede that wee doe not any thing which may hinder and disturbe the same And doubtlesse if this can not mooue vs and kindle an earnest loue and zeale to be studious of godly peace that it is so good so sweet and pleasant and that Gods blessing is vpon it vnto eternall life how dull are we vnto spirituall and heauenly things or what can mooue vs Shall we not care to haue that cut down which bringeth mischiefe and destruction and to set vp that which carrieth all blessednes with it Shall wee neither care to auoid the curse of God plagues and punishments on the one side nor yet couet to haue his blessing that it may mooue vs the rather I will come now to the application of this Psalme to our estate Wee haue as yee all knowe receiued great blessings from the Lord our God by the meanes of our gracious Queene For by her happy raigne we haue enioyed long peace euen such as the like hath not almost beene seene or heard of in this land Wee haue also great plentie of all things our countrey ouerflowing with milke and hony euery man fitting vnder his vine and vnder his figge tree And moreouer the Lord hath protected vs by her Scepter and power from the inuasion of forraine enemies and from the wicked practises and treasons of domesticall aduersaries these are great benefites receiued But the greatest blessing of all is that by her gouernment he hath deliuered vs from the bondage of Pharaoh from the heauie yoke of Antichrist out of Idolatrie and blindnes and hath restored vnto vs his holy worde and his true worship Yet notwithstanding there hath beene among vs many yeeres as ye all know great discorde and variance and that not onely against Papists and other enemies of the holy religion but euen amongst brethren which professe the same holy doctrine and faith of our Lord Iesus Christ In all this time we haue tasted the bitter fruits of enmitie and discord wee haue felt and fustained the mischiefes harmes and dammages that growe from it so that wee haue had experience with the Israelites in the worser part and can say of our owne knowledge behold how euill and how vncomely a thing it is for brethren to bee at variance To make this more apparant if I should stand to rippe vp and to lay open all the euils which haue alreadie come vpon vs by the discord of brethren it would be a long and tedious labour I will therefore onely note some of the chiefe and most generall that beholding as it were our most grieuous wounds wee may seeke to haue them salued and cured if it may please God First therefore I may note as a principall euill fruit of enmitie that it is a ioy and an encouragement vnto the enemies of the Gospell the Papistes for to see brethren set against brethren for as it is in an armie of men if they be at deadly variance among themselues Captaine against Captaine band against band pursuing each other that the aduerse part against which they should wholly togither bend their forces will say wee shall not need to doe much we shall easily preuaile for they will pull downe and destroy themselues with their owne handes and hereof will much reioyce So is it in Gods Church Christes armie which is set vpon by deadly enemies on euery side when there is discord growing vnto sharpe enmitie and the leaders themselues bent one part against another the wicked enemie doth laugh and receiueth boldnesse and strength for he saith in his heart This sharp contention among them will proceed in the end euen vnto blood and to the desolation of both parts O how much ought we to be pricked and grieued at the reioycing and boldning of Gods enemies And how dolefull a calamitie were this if it shoulde among brethren come vnto blood We see that among the children of Israel the enmitie and discord brake forth euen vnto blood and so doubtlesse except the Lorde in great mercy turne it away such is the nature of contention when it groweth sharpe that the end among vs also will be most grieuous This one euill ought to mooue vs to loue and imbrace the holy vnitie here commended in this Psalme I would the consideration of it might be deepely printed in our mindes The wounding of the weake is another great euill that ariseth from discorde doubtlesse many are cast downe or turned out of the way or at the least wife are much hindred hereby in our Church Stumbling blockes being thus laide before the blinde and lame What pitie this ought to mooue and how much the sight of it should vexe and grieue vs the doctrine of our Sauiour Christ vttered by him selfe and by his Apostles doth euery where shew threatnings also woes are pronounced against them that shall cast downe the weake and shall not wee regard this thing at all shall neither the compassion and loue to our brethren for whome Christ died nor the threatnings woes denounced take any place Thirdly the discord of brethren doth bring both parts into contempt and disgrace among many And so by this meanes the ministers of the Gospell the messengers of Christ which should be had in precious account and estimation for their workes sake euen as the vessels of gold and siluer in the Lords temple as the Angels of the Lorde of hostes are basely esteemed euen as if they were vessels of earth or wood If this did reach onely vnto the men themselues or vnto their disgrace it were the lesse and might with lesse griefe be borne but the contempt and disgrace reach indeed euen to the glorious Gospell of Iesus Christ because in the disgrace of the men the power of their ministerie is weakened For where the teacher is euill thought of and despised the multitude doth not regard his doctrine This euill goeth deepe and if we consider well of it togither with the former which I haue mentioned yee shall see that vpon our owne experience we may say indeed behold how euill and how vncomely a thing it is for brethren to be at enmitie and discord These euils do highly displease Almighty
great was their misliking of him that he feareth his ministrie would not be acceptable to thē The cause of the misliking Iames doth shew vnto him when he was come vp Act. 21. ver 21. Namely that it was reported hee had taught the Iewes among the Gentiles to depart from Moses and not to circumcise their children Wee see hee loueth them deerely for all this and calleth them saints notwithstanding their great frailtie in this matter the hard opinion they conceiued and held of him so great and so worthie a seruant of the Lord Iesus Christ What a paterne of meekenes fatherly loue is here for all the shepheards of the Lords flocke to follow among the poore feeble and wandring sheepe which doe not so reuerence and regard them as they ought to doe The shepheards as S. Peter requireth must bee examples to the flockes and therefore of all other are to shew meekenes long suffering and that loue which couereth the multitude of sinnes Where the pastors abound in this fatherly loue and doe not fall vpon the fraile sheepe and tender lambes with rigour and violence the blessed vnitie of brethren here praised is chiefly furthered for the building vp of Christs bodie in sanctification is greatly aduanced by the example of the pastors and teachers The multitude are drawne thereby to imbrace and to follow the trueth I doe therefore againe humbly beseech all the pastors and guides of the Lords people to consider of this holy rule and worthie examples and to practise it that the people of the Lord may bee brought into true concorde and brotherly amitie Then lastly it appertaineth also vnto rulers in ciuill matters to maintaine this vnitie according to the trueth They are to minister iustice true iudgement vnto all to punish the euill doers and to cherish maintaine the good Mercie loue is also necesssarily required in them that they may deale euen as fathers when they correct chastise If this be not there will great mischiefes ensue euen to the disturbance of all godly peace and concord for let a ruler a Iudge or a mightie man be void of religiō and withall giuen to anger dealing among the Lords weake and feeble sheepe he will be readie to beate them downe and to crush them in pieces The frailties and sins are many that breake foorth euen from some of Christs sheepe lambes as we see there be the weake the sicke the brused and such as erre the thing is odious in thē because they professe holinesse and therefore cannot in them be borne therefore lift vp your hearts in earnest praier vnto God that he will powre downe the spirit of fatherly loue and mercie vpon rulers and iudges that they may deale in the Lords flocke and towards his poore weak sheep with such regard as that they may answer before Christ Thus if we honour and imbrace the truth if we practise the rules therof euery one performing those duties which the Lord inioyneth the rulers and iudges pastors gouernors in the church as also the priuate persons we shal grow into this holy vnitie which the holy Ghost here praiseth we shall receiue all heauenly gifts and blessings yea euen that great blessing of all blessings the lfie for euermore Grant this vnto vs O Lord for thy deare sonnes sake our redeemer and Sauiour to whom with thee and the holy Ghost three persons one euerlasting God whom we worship be all honour glorie dominion and power for euermore Amen FINIS
CERTAINE SERMONS VPON DIVERS TEXTES OF HOLIE SCRIPTVRE Whereof some haue been seuerally before published and other some for the greater benefit of the godly reader are here now added By M. George Giffard Preacher of the worde of God at Mauldon in Essex LONDON Printed by the Widowe Orwin for Thomas Man 1597. A briefe Summarie of such Sermons as are contayned in this booke A Sermon on the Parable of the Sower taken out of the 13. of Mathew vers 1.2.3.4.5.6.7.8.9 Two Sermons vpon the 1. Pet. 5. vers 8. and 9. wherin is shewed that the deuil is to be resisted only by a stedfast faith howsoeuer he commeth either against soule or body and that whosoeuer hath once attained the true and liuely faith it can neuer be vtterly lost but he is sure to get the victorie Foure Sermons vpon the seuen chiefe vertues or principall effectes of faith and the doctrine of election wherin euerie man may learne whether he be Gods 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 godlie zealous and profitable Sermon vpon the second chapter of Saint Iames vers 14.15 16.17.18.19.20.21.22.23.24.25.26 A Sermon vpon Iames chap. 3. vers 1.2.3.4.5.6.7.8.9.10.11.12 A Sermon preached at Paules Crosse the thirtie day of May. 1591. vpon Psal 33. A Treatise of true Fortitude TO THE RIGHT WORshipfull M. Iohn Hutton Esquier George Gifford wisheth health and increase of worship IT is more then halfe a yeare Right Worshipfull since I handled this Parable of the Sower in a Sermon at London Being instantly vrged by a friend which heard me to put it in writing although I was very vnwilling for sundrie considerations yet I made some promise if leasure should serue Afterward when I would very gladly haue been released at her hands whom I promised I could by no meanes obtaine it I haue therefore at the last so nigh as I could set downe in writing that which I then vttered in speaking I know that I haue omitted some things in the particular applications and exhortations which I made and also I haue added somewhat which either then came not to minde or els time did not serue to handle I ambold to present and dedicate this my poore trauell vnto your worship moued therto with diuers respects at thinking my self in duty bound not only with this cōmon and generall bond that ye are one which long time haue professed the glorious Gospell of Iesus Christ but with diuers more speciall which are so well knowne vnto you that it were needlesse for me to recite thē onely thus much seeing I was borne and brought vp vnder you my parents receiuing benefits daily from you I thinke I ought when as I am not able to make any recompence at least to shew some token of a gratefull minde But especially I am moued hereunto with consideration of the greatest blessing which all my kinred haue enioyed by you now so long in prouiding and procuring their spirituall 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 multiplie and increase his good gifts still in you to the glorie of his holie name the benefit of his Church and your endles comfort in Iesus Christ Amen Yours for euer to command in the Lord George Gifford A SERMON VPON THE PArable of the Sower Matth. 13. 1 IN that day Iesus went out of the house sate by the sea side 2 And there was gathered vnto him a multitude so that he entred into a ship and sate downe and the whole multitude stood on the shoare 3 And he spake many things vnto them by parables saying Behold a Sower went forth to sowe 4 And as he sowed some seeds fell by the way side and the foules came and eat them vp 5 Other fell vpon stony ground where they had not much earth and by by they sprang vp 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 thornes and the thornes grewe vp and choked it 8 Other fell into good ground and brought foorth fruit one seed an hundred fold another sixtie another thirty 9 He that hath eares to heare let him heare ALthough the Iewes at such time as our Sauiour Christ came into the worlde 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 shepheard because their teachers the Scribes and Pharisies being choaked with couetousnes and puffed vp with vaine glory were become stark naught corrupt in maners corrupting the word with their fond gloses their teaching also was so cold and with so little power euen in that which they taught truly that the people had no great list to heare them But when Iohn Baptist the forerunner of Christ was raised vp to publish the beginning of the Gospell and to prepare the way for the Lord hee like a sounding and shrill Trumpet with the power of his word shooke their hearts and rowsed their drowsinesse so that from his time the kingdome of heauen suffered violence When Christ Iesus himselfe vttered his voice in preaching and his diuine power in working woonders there appeared such a woonderfull maiestie in his person as did amaze the hearers wherupon his fame was noysed far and neer so that they came running out of al quarters of the land by heaps for to see and hear him they seemed to forget themselues and their state in leauing all worldly affaires as the husbandmen their plough the Artificers their craftes and sciences following him into the wildernesse with their wiues and their children laggering at their heeles so great was their zeale So that as before almost all did perish in the miserable state they were in nowe it seemed that the greatest part or at least an innumerable multitude did with such care imbrace the heauenly doctrine as that they should be most happy and come to eternal life but this was otherwise for our Sauiour Christ sheweth heere that of this great heap and rablement of people that were so zealous and trauelled so far to heare him there were three partes which did not profite by his doctrine but continued still damned and forlorne creatures only one part of foure are true schollers And because we be rank hypocrits prone ready to deceiue our selues Christ Iesus layeth open the matter so plainlie in so familiar a kind of teaching that vnles we wilfully blind our selues we can not but see how the case stādeth in euery of vs ech man in himselfe for he taketh a similitude from a Sower of corn which going casting his seed abroad it lighteth vpon sundry kindes of ground some falleth by the way side where the path is trāpled beaten smooth hard by mens
be not blasphemers or persecutors of the word they be not contemners which regard not at all to heare it they come not vnder a shewe or pretence as to a thing which otherwise they haue no care nor feeling of or which they delight not for to heare but how They receiue it with ioy and take such pleasure therin that returning they can say surely this was a very notable peece of worke and wel handeled I am glad that I heard it it doth me euen as much good as my meate I would goe a mile to heare the like againe Is not this then marueilous and fearfull that a man may goe thus far yet be a castaway and a forlorne wretch It is not a thing to be woondered at when the holie scriptures giue sentence against those traiterous villaines which set themselues against God and tread downe his lawes but when God vttereth this sharpe sentence against this zealous kind of mē if it cause vs not to wōder yet it may make vs to tremble when we see that a man may proceed thus far in religion and yet be damned Whē we vnderstand that a man may bee zealous and ready to heare preaching vnderstandeth carieth away letteth it grow in his heart hath some ioy in it and yet neuer the better abiding still vnder the curse But there be some which will obiect against me and say this is no good manner of teaching for the vse of true teaching is to builde vp and edifie the faith but this seemeth to take away the certainty of faith from all so that no man can tell whether he shall be saued For by what means can a man make a better triall and proofe of his faith then this that he giueth eare to Gods word vnderstandeth it carieth it away and ioyeth in it If such a man may be damned who may not dispaire I answere 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 Corinthes it is necessarie for vs all One of the principall endes and vses of preaching is to giue men warning that they do not deceiue thēselues with euery kind of faith or ioy in the word but to looke for good and sound triall in themselues which is not the way to bring men to despaire but to bring them to true godlinesse to cause them to shake off securitie and loosnesse in the seruice of God to beware least their heartes bee hard still within it causeth men to trie themselues least they should be deceiued by a vaine shadowe of a dead and fruitlesse faith for Christ saith that these beleeue for so it is expressed by S. Luke the 8.13 and ioy in the worde and yet are damned Then let vs come to the particular applying of this point to see howe wee are to deale with our selues when ye receiue the word take heed that ye giue it depth of earth enough look that your hart be not soft pliable enough a little aboue and a hard rocke of stone within but see that it bee digged and softened to the bottome that the worde may take deep roote enough Alas what a miserable thing is it when Christ hath giuen vs warning here so plainly for a man to be a zealous gospeller not only willing to heare but hath an earnest desire trauelleth to heare taketh pleasure delight when he heareth yet neuertheles because he taketh no heede thereto his heart within is so stonie that he heareth but to his further increase of damnation Manie thinke it goeth wel with them when as they receiue this testimonie frō men he is a sound Protestant he fauoureth and delighteth in the truth these indeed be great tokens of the fear of God but yet we are not to rest in thē our chief dealing is between God our hart that in this thing whether our heart bee not hard and rockie Those are a thousande times happy which feele melting heartes and soft affections so that Gods word doth pearce into them causeth them to tremble at the maiesty power of the fame their tender heart doth sigh and mourn for their iniquitie 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 euery man therefore that goeth from the sermon carie this with him I heare by Christs owne words that there is a stonie ground where the seed falleth where it groweth but not deep enough it springeth vp but doth not bring forth fruit this is a wofull case if I should be in the number of these for then al my labor is lost which I bestow in frequēting Sermōs yea it were much better that I had neuer heard I feele that I ioy in it I would not for any thing but I had heard it but Christ saith that the reprobate some of them do heare the word with ioy so that if I looke not narrowly to mine owne heart I may for all this be damned therefore I must not satisfie my selfe with this but see that I couer the word deep enough that my heart be softened in such sort that I feele the roote goeth deepe yea so deepe that it can neuer be rooted out And therefore let him continuallie crie vnto God and say O Lord make soft my harde and stony heart let it bee a melting heart that thy holie worde may growe in it for euer I would to God this doctrine of our Sauiour Christ might make euerie of vs to tremble shake as indeed if it were well weighed it is so fearfull that it might cause the haire of our heads to stand vp for then would we not so loosely securely walk in the hardnesse of our heartes there would not be so many backsliders in time of persecution there would not be so many braue boasters and praters of Religion who are readie to pull in their hornes and to hide their heades so soone as there is anie feare of daunger or likelihood of persecution neither would men bear themselues in hand that they be iolly professours when they haue but a little tasted of the word are no more but empty barrelles which giue a great sound Heere then wee be set a worke with great toyle to haue this same hard stonie ground made softe and fit to receiue this heauenly seed And hee which is not carefull in this point to take paines yee shall see him waxe so hard that euen as a continuall raine dropping vpon a rocke of stone maketh it neuer the softer so nothing can make his heart to relent This may teach vs then to cease marueiling when wee see so manie which willinglie giue themselues to be taught haue still little remorse of sinne The Lorde for his mercie sake make vs wise and sharpe sighted to iudge of our selues not to be lead on forward in a carnall profession but to
giue credit to our heauenly teacher who hath heere opened his holie mouth to instruct vs so plainely and before hand to warne vs of the great danger that we may stir vp ourselues and be quickened in our dull spirits with all humble submission and bowing downe our neckes to receiue the doctrine of our Lord to open our hearts in such sort that he may digge in them and thrust in his spade to the bottome for otherwise it cannot go wel with vs. If this were practised among vs wee should not haue 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 vtter matter against the doctrine of the Pope but let a man vrge them with the doctrine of regeneration and stand vpon the necessitie of sincere repentance shewing them that they must be truly humbled vnder the burthē of their sinnes that they must mortifie and subdue their carnall lustes this is too hard a crust for their old teeth This matter doth marre all this doth rob them of their glorie and therefore they can not wilinglie abide to heare of it Let vs come now to the third kind of ground which receiueth the seed among the thornes here is depth enough of earth so that as the second sort of hearers seemed to goe far beyond the first so these seeme to goe far beyond them and to come nigher to eternall life for heere the worde doth grow hath root so deep that it springeth foorth so farre that Christ faith it groweth vp and the thornes growe vp with it the stalke doth shoot foorth the eare and lacketh but riping For this may bee prooued by Saint Luke who saith that they bee not Telesphorountes that is such as beare ripe and timely fruit for these professors doe manie good workes and seeme to bring foorth the fruites of the Gospel and that in such wise that men cannot alwayes discerne them but thinke their deeds to be notable but Christ Iesus doth shew that their workes before God who only cannot bee deceiued are as corne which lacketh riping which being ouershadowed with bushes withereth in the eare and commeth to naught this is a dangerous case if wee looke not to it That a man may heare the Gospell preached carie it away be moued thereby to doe many good workes and yet be damned Hee is a thousand folde mad therefore which doth not looke to himselfe in this point to trie what soundnesse there is in the fruites of his faith and how sincerely hee doth imbrace Gods worde As before I saide that some would obiect say this will destroy the faith so am I sure that heer it will be said much more because this seemeth to take away the surest tryall of faith if a man may not by and by say I haue good works therfore I haue the true and liuely faith I answere that whosoeuer hath any good worke in him the same hath the true faith which hath brought foorth that good worke because it is impossible without faith to do any good thing or to haue any good motion or intent but withall 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 differēce between the good deeds of thē which feare god sincerely the vntimely fruite of worldlings but God whose eie doth not look vpon the outward shew but the inward affection seeth which proceedeth of faith and which doth proceed of vaine glorie or some other sinister respect and putteth as great differēce between thē as he did between the sacrifices of Caine and Abel Wee must take heed then that the fruits of our faith be ripe timely otherwise they be good but in shew We must come then to see first what these thornes are in S. Matt. they are called the cares of this world the deceitfulnes of riches in S. Luk. the cares of riches pleasures of this life And in very deed these thornes do growe togither For were it not for the pleasures of this life there would bee no cares of riches hee which doth seek greedily for welth it is either because he would be able to haue wherwithal to fill the lustes of the flesh and to pamper his body delicately or els to setforth himself in pride to climb ambitiously vnto honour For so long as a man doth take pleasure in any of these so long he is couetous raketh together so much that as the common saiing is he raketh vp the diuel all What must we do then Our hearts are as a ground that is rank bringeth forth many weedes we are set a work as God speaks by his prophet Ieremy chap 4.4 Plow vp your fallow sow not among the thorns we must put al diligēce care that our hearts may be rid of such noisom weeds as wil choke the word of God make that it shall not bring foorth fruit in vs. So long as we suffer any of these in vs either to loue dainty delicate feeding of our flesh to fil our selues with the lusts therof or to be gallant in the eies of mē hautily to lift vp our selues in our vain glorious minds for the maintenāce of these delightes bend our care to the world so long shall we be vnprofitable schollers in the school of christ Alas poor men which wold fain come to God yet are glued to the worlde they offer one hand to Christ the other to the diuel they can talk of the spirit and yet are led by the flesh the gospel is in their mouth and couetousnesse lodgeth in their hearts their works glister are green before men are withered before God they seem to be faithful are faithlesse to be heires of glory yet are the childrē of cōfusion there are gret plēty of these hearers specially in such places where there is welth honors how many fal away choked with the world and yet we are not afraid of ourselues to take heede that we stand fast A great mercy of God it is that we haue not only the doctrine laide before vs but also fearefull examples so that we may buy our wit with other mens cost For when wee see the world with delightes and pleasures with couetousnesse and ambition to carrie away those which professe the Gospell is not our owne matter in hand are not we made of the same mettall they are doth not the world assault vs as it doth them Yes and we shall be ouercome also if the Lord haue not mercie vpon vs. The hardnes of this worke ought not to discourage or make vs slack but hearing what Christ saith whome wee ought to beleeue the more harde the more we are to stirre vp our selues vnles we make small reckoning of the saluation of our soules Hee that shall yeeld
body or cattell of a man Howsoeuer he commeth wee must knowe it is the Lorde GOD of heauen that hath sent him euen as hee gaue him leaue to deale with Iob. Then it must needs follow that there is no power for to resist him withall but the power of God and there is no way to be armed with that power but onelie by faith If there bee no way to withstand Satan but by the power of God as it is most wicked to denie and through faith onelie man is armed with that power what other way or meanes can there bee to resist him There was a child possessed with a Diuell the father brought him to the Disciples of Christ that they might cast him out but they could not Iesus cast him out Then the Disciples did aske him why they coulde not cast him out Hee said vnto them because of your vnbeleefe This kind saith he goeth not out but by prayer fasting Math. 17. Where wee see that the diuel tormēting the body is to be cast out by faith yea by a strong faith which is to bee assisted with fasting and prayer But what if the diuell say some afflicting the bodie or destroying the goods cannot be remooued by faith or withstood shall not men then seeke to remooue him or to withstande him some other wayes As wee are taught by experience that the diuell possessing the bodie of some man woman or child and tormenting the same prayer hath been vsed and that very often and yet no remedie hath beene found but by other meanes he hath been expelled Yea some haue been of that minde that God hauing giuen Satan power to touch their bodies their children or their goods they would seeke no further but to God saying that as hee had giuen him power so when it should please him hee woulde restraine him and thereupon they would rest but in the ende they haue beene glad to vse other meanes God hath appointed meanes and they tempt God that refuse them If a man be fallen into a ditch and lie still praying God helpe mee Lord help me and doth not stir to clime out hee may he long enough If there be meanes by which the diuell is driuen out why should not men vse them seeing we may suppose that God hath appointed those meanes To answer vnto these thinges we may first consider that the Lord God for the triall of their faith and patience doth giue leaue to Satan to afflict his children This is for their good What should I vse any proofe for this but the exemple of sob He was throughlie tried Now seeing it was the will of God that he should so be tried both for his owne good and for the instruction of many others though his faith were a right strong faith yet in this thing it did not repell Satan but he had power giuen him to touch his goods children and body And so we may hold it vndoubtedly that if God will giue power or leaue vnto Satan to touch the bodie the children or the goods of any faithfull man for such a purpose as this was in Iob faith doth not remooue him from so afflicting but faith in those so for a time afflicted doth resist him so that hee doth not nor cannot preuaile against the soule That is enough for vs. Such a man is to submit himselfe to the chastisement of God for his trial If Satan cannot be remooued from hurting him in those outward thinges which are of lesse value let him hold fast that he resist him by faith so that hee win not his soule and he is well the Lord God will in his good time deliuer him from that other calamitie Let him knowe it is for his good that he is so chastised The woman of Canaan Math. 15. was a woman of a wonderfull faith for Christ saith I haue not found so great faith in Israell and yet the Diuell did torment her daughter She did not seeke any other meanes but sought out Christ and obtained of him to haue the Diuell cast out which did so grieuously torment her child This was for her triall and she did for the time endure it resisting the diuell so mightilie by faith that he could not preuaile against her soule Moreouer the diuell hath power giuen vnto him to afflict some and to plague them in their bodies or in their goods because of their sinnes They haue despised the lawes of God they bee carelesse to knowe the way of saluation When this scourge is vpon them they are to weigh and to consider how grieuouslie they haue offended and how much they haue prouoked the Lorde to wrath who hath therfore giuen leaue to this wicked enemie so to plague them They should nowe seeke vnto the Lorde and intreate him to haue mercie vpon them They should lament and bewaile their sinnes and turne from their wicked wayes vnto the way of righteousnesse and then should this their calamitie be a meane to bring thē neerer to God to the saluation of their soules They are to intreat the Lorde vpon their repentance to remooue the plague from them And if it bee not remooued they are still more and more to be humbled they ought to fast and pray yea they are to vse all good meanes to come to the true knowledge of God and to a sound faith that they may escape from being deuoured by this enemie vnto eternall damnation If the Lorde doe not deliuer them by and by but that they be tormented in their owne bodies or in their children or goods let them knowe it is because they doe not so throughly repent nor so throughlie seek the Lord as they ought to doe Let them therefore yet humble themselues further and seek more earnestlie to knowe the way of God and to be armed with true and liuely faith There was a woman which had a spirite of infirmitie eighteen yeares and was bowed together and was bowed together and could in no wise lift vp her selfe Iesus healed her and said that Satan had bound her eighteen yeares Luk. 13. ver 11.13.15 If the Lord shall giue Satan power so long to afflict let vs not fall from God let vs not seek to resist him anie way but by faith Ye say it is knowne by experience that where the diuell hath tormented some prayer and all holie means haue beene vsed and yet no helpe at all vntill other meanes haue been sought Then belike there be meanes which are stronger against the deuill then faith prayer And there is some power mightier against him thē the power of god for those means which some men flie vnto when as they cannot preuaile by faith are such as they which are afflicted haue learned either by a prescriptiō frō the diuel himself saying let such or such a thing be don and there shall be remedie or els they haue them prescribed by some wise man or wise woman who haue them from the diuell These be very paltrie things as there be a
glory vpon some and to appoint other some vnto eternal ignominie torments which they shall endure iustly for their sinnes For if any iudgementes of God bee vnsearcheable or any where it is in predestination It may bee rightlie said that if the counsels and wayes and iudgements of God be not vnsearchable in that eternal decree then is there no iudgmēt of god vnsearchable which is to denie not only the saying of the Apostle and of the Prophet but also after a sort to denie God for he that will make his iudgmentes to be searchable maketh also God himselfe to be searchable Wilt thou measure and comprehend the counsels the decrees and the iudgementes of God by reason Then measure and comprehend God himselfe euen that eternall and infinit maiestie with thy reason Nowe if it bee so that God hath chosen some for this cause that he did foresee that of their owne wil and power they would be faithfull do good works continue to the ende And on the other side that hee did foresee who would be vnfaithfull wicked and rebellious euen to their death and those in his foreknowledge he saw to be iustly damned Here is nothing incomprehensible in these iudgmentes For thy reason doth find out and thy vnderstanding doth comprehend all causes and thou canst shew a reason how God hath done euery thing and yet is iust yea all the causes of his counselles he open vnto thee if it bee so Why then did Saint Paule crie out How vnsearchable are his iudgments Why saith the Prophet also That they be a great deepe The Prophet was dull of conceipt it seemeth and so was Paule for thou hast entred into this great deepe and hast with the light of thy reason searched out all things and whatsoeuer is not agreeable to the same thy reason thou doubtest not to dash it out of Gods decrees Thou wilt haue nothing to stand higher then thy reason can reach vnto and comprehende Thou saiest that whatsoeuer is contrarie vnto reason is absurde Well but take heede that thou doest not extoll reason too much It doth indeed comprehend the principles of logicke but that it will from thence rise vp to comprehend God and his eternall decree it is extreame folly If wee looke a little in particulars we shall find it to bee so VVe do beleeue and confesse that the Lord God by his eternall power infinit wisedom created heauen earth al things which are in thē both visible inuisible Of the inuisible creatures in heauen the Angels some sinned fel whom he hath condēned vnto eternall fire they be now diuels Others whom the holie Apostle calleth the elect Angels neuer sinned neither shall euer any of them sinne as they bee well assured but shall remaine verie glorious and blessed for euer Tell me nowe were not all these the creatures of God and created in the same estate and conditiō How commeth it that some of them stand others do fall Will ye not say that of his infinite goodnesse and loue hee had decreed to stay vp the one parte so that they should neuer sinne nor be in danger of falling and that he had also decreed to leaue those other to their owne will and power why did he not shew the same goodnesse and loue towards all whie did he set so glorious creatures in such estate as that they should fal from the heauenlie glory into diuels torments was he not able to support them and to retaine them in glory with the rest He created man in great dignitie euen after his owne image whie did he not keepe him in that estate why did hee suffer the diuell to enter in vnto the woman and to tempt her why did hee not forewarn the man and the woman that such an enemie woulde set vpon them or why did he not giue thē strength to get the victorie in that tēptation O wilt thou say God did only suffer those thinges to bee done by the diuell hee did not ordaine that any such matter should fall out for that cannot stand with equity or iustice it agreeth not with mercy Wel thou hast a childe and when it is in thy power to let yet thou wittinglie doest suffer a terrible Lyon to enter in vnto him and to deuour him who will say that this is a sufficient excuse to cleer thee from crueltie to say that thou didst not decree it but onlie suffer it to come so to passe If this bee no excuse to defend thee how foolish art thou in vsing it to defende the iustice and mercie of God VVilt thou thus call the iustice of God and his mercie vnder the account of thy reason that thou maist by thine owne wit comprehend it or els it cannot bee iustice O howe much better is it that thou shouldest crie out with the Apostle How vnsearchable are his iudgmentes And where thou canst not comprehend by reason howe God shoulde in iustice either decree or suffer the fall of Angels and men yet to rest in this that howsoeuer wee cannot comprehende those thinges yet we are sure that there can be no vnrighteousnes with God but whatsoeuer he decreeth it is most holie and iust for his will is the perfect rule of all righteousnesse To proceede when man was fallen and had cast himselfe and all his posterity into endlesse miserie a redeemer is promised All are loste alike there be none which are in themselues better or more worthy than other why then is not the redeemer sent vnto all If any shall replie and say hee was sent vnto all that is vntrue for God chose the seede of Abraham the nation of the Iewes he separated them from al other nations of the world he gaue them his lawes and ordinances euen the liuelie Oracles for to teach them The other nations he left in the darke to walke in the vanities of their owne minde subiect to the manifold illusions and sleightes of diuelles and that for manie ages together among whome there were so manie famous wise men Philosophers Poets and Orators Yea there were among them infinit thousand thousands which could neuer hear of Christ of infants dying and perishing in their natiue corruption that is in originall sinne Who can search out and comprehend the iudgmentes of God in this were they not the worke of his handes Yet there is no hope offred vnto them But at the length Christ Iesus the only light and saluation of the worlde is preached to the Gentiles Why did hee not now open the eies of all whie did he not giue that effectuall grace of his spirit vnto all as to beleeue in his son vnto saluation VVhen hee opened the heart of Lydia why did he not also open the heartes of the rest that heard Paule preach Some will say they would not Yea but hee of those that were most vnwilling made willing where it pleased him As we haue a perfect example in Saint Paule who was a cruell persecuter
well therefore I thinke good not to disquiet them Heere is now woonderfull patience these are verie godly and charitable persons yea euen a treacherie towards God and men For is there anie of them which being slandered with some foule crime wherby they shuld receiue great iniurie or be spitefully rayled vpon if some of their neere friendes sit by and hold their tougues when they know they be iniuried that cannot by and by feele say this was colde friendship that they could not haue dealt so vnlouinglie towardes their friendes by whomsoeeuer they should haue heard them so abused they could not haue helde their tonges Then belike God nor his truth are none of their deare friends that they can put vp such iniurie done towardes him There is plentie of this patience in all places but godlinesse cannot be suffered to come neere for hee is a breake peace and a verie vnpleasant fellowe hee is ouer rough and precise and ouer captious there was good neighbourhood and friendship before he came they could bee merie together and bee in vnitie without any iarre had it not beene better to vse gentlenesse and patience then to haue this broyle for there is nothing better then loue where that is not there is nothing good O miserable dayes this is the good loue now among men that they cannot loue one another but they must hate God to haue peace and concord with men to be at oddes with God for mens sake to put vp the dishonoring of his name not to continue in patience vnles godlines be wanting The vngodlie world and leud nature that is in men taketh occasion to accuse godlie zeale vnder this pretence and to finde fault with the preaching of the word because say they it setteth men at strife But wee must learne in this place to ioyne godlines with our patience for otherwise we shall bee found to bee nothing els but irreligious and prophane dogs although we pretend loue neuer so much The time will not suffer to handle the rest which remaineth in this Text. Let vs rememeber that which hath beene said and giue all diligence to pursue these excellent vertues that so wee may approoue our selues to be right Christians and look for the blessed hope promised in Iesu Christ THE THIRD SERMON 7 And with godlinesse brotherlie kindnesse and with brotherlie kindnesse loue 8 For if these things be with you and abound they will make you that ye shall not bee idle nor vnfruitfull in the knowledge of our Lord Iesus Christ 9 For he that hath not these things is blind and seeth not a farre off and hath forgotten that he was purged from his old sinnes ANd with godlinesse brotherlie kindnesse c. We haue heard alreadie that with our faith must be ioyned vertue or godly deedes which it cannot bee without if it bee a true faith with vertue wee are commaunded to ioyne knowledge which may bee a guide thereunto our knowledge must goe with temperance with this must come patience and thereunto must be ioyned godlinesse There remaine yet two branches of these speciall vertues about which wee are to trauell the first of these is brotherlie loue or kindnesse which must be yoked with godlinesse as I said that this godlinesse hee speaketh of is referred to the first Table of the Lawe respecting God and his religion that we be sound and zealous in the same and not as those which are for all all times and all religions and therefore care not what bee said against religion being very bellie-gods and Atheistes so this is referred to the second table shewing what we owe vnto men This is verie fitlie and necessarily added for as there bee manie which regarding men onely how to please and not to grieue or offend them altogether forgetting their dutie towardes the Lord God and wholie shutting him out as though their chiefe care should be of men let passe godlinesse so there bee some that offende on the other side which looking alwaies so high as to haue respect to the Lord and his trueth to bee earnest and fierie in that ouerlooke men forgetting the duties which they owe vnto them the holie Apostle meeteth with this mischiefe and telleth vs that we must so loue God that we also loue men ioyne saith he to your godlines brotherly kindnesse For vnlesse this bee ioyned and goe with our zeale of Gods worde it is no true godlines although we bee neuer so sound in iudgement and seem to be as hot as Moses or Elias yea euen to bee swallowed vp with burning zeale for it doth not proceed from Gods spirit who doth also work the loue towards men whersoeuer he goeth but it doeth proceed of some corrupt cause as of vaine glorie or selfe-loue and such like and deserueth not indeed to bee called godlie deuotion no more than the true faith can bee without vertue or deserueth to bee called ought saue a shadowe or image of faith if it bee without good workes but it is a bitternesse which resembleth the true zeale which doth euermore carrie with it a loue and care towards men True it is that to be zealous in spirit is a singular and speciall gift of God they which be without it are but brutish and sencelesse creatures not knowing God nor how precious his glorie is yet this must bee looked vnto in euerie one of vs whether we beare a louing affection toward our brethren or no for if we loue God we must needs loue men which beare his image If we delight in the word of God this is one chief point of doctrin that is taught in it that we be louing kind vnto men Therfore as S. Paul 1. Cor. 13. sheweth that verie excellent gifts doe not profit without loue so likewise in this place we be taught that if wee would seeme to bee godlie and haue not loue it is nothing woorth Let euery man therefore lay this doctrine to his heart that he must be earnest in the causes of the Lord zealous in religion preferring God and his truth before all men whosoeuer and whatsoeuer they be but yet withall that hee must look downe vnto men rendring vnto them their due also this doing hee may bee bolde he is in the right way Vnto this brotherlie loue we be charged to ioyne loue It may bee heere demaunded againe what maner of speech this is which the Apostle doth vse for is not brotherlie kindnes or brotherly loue as the word doth signifie and loue all one Wee must bee farre from thinking Saint Peter to deale with so little heede as to will vs to ioine the very same thing to the same we must therefore seeke a difference betweene these two Wee may take this difference either that the first of these doth expresse what we owe towardes the godly who bee chieflie called the brethren and the latter what wee owe vnto all both good and bad or els the former doth signifie the inward affection of loue and the
the purging their sinnes by redemption yet they haue forgotten this that they were redeemed to the ende they should no longer serue sinne but purge away the olde leauen but being without those former graces hee sayth they haue forgotten this not meaning thereby that they had euer learned it for if they had yet at the least they had not well learned it wee may see by this how many there bee which are starke blind and haue forgotten that Christians are called to liue in righteousnesse and holinesse of life If we look vpon the small number of those which haue a care to seeke after the Lord and how small a part of them doe come I will not say to abound but to haue a compotent measure of those forenamed vertues let vs come alwaies to this true measure not be deceiued neither in our selues nor in other Let vs be ashamed if we be carnall to take vpon vs the name of the true professors let vs denie vnto them the honourable name of Christians which are but filthie swine and prophane dogges as our Sauiour Christ calleth them to conclude this matter none are allowed to be true receiuers of the Gospell but such as ioyne vertue with their faith and with vertue knowledge and so temperance patience godlines brotherlie kindnesse and loue and such as also doe seeke to abound in them the rest which care not for these or content themselues with the bare shewe of them although they would seeme to bee worshippers of GOD and deuout persons yet they are by this doctrine of the Lord wholie shut foorth vntill they haue learned a new lesson Remember that this is the doctrine of God and not of man Remember that wee must stand and dwell vpon it not for a day or two while wee haue heard it but all our life long to bring it to the practise it is plaine and cleere none can bee excused if they knowe it not and so through simplicitie stand vpon the common faith thinking to shroude themselues well vnder the shadow of the multitude but when GOD hath warned them who will pitie them when they will not be warned if this were not tolde vs and that by God himselfe wee might thinke as men doe commonly that a very little doth content the Lord that no great things are required at the hands of Christians and other such foolish and vaine opinions as to say they must hope well whē God telleth them there is no hope vnlesse they walke this way also that it is not good to be ouer precise whē as in goodnes a man cannot proceede too farre nor offer too much obedience to the Lord. To make an end let none of all these things blinde vs because they blinde some which stand in reputation of their owne wisedome THE FOVRTH SERMON 10 Wherefore brethren giue rather diligence to make your calling and election sure for if ye doe these things ye shall neuer fall 11 For by this meanes an entring shall be ministred vnto you abundantly into the euerlasting kingdome of our Lord and Sauiour Iesus Christ IT hath been tolde vnto you alreadie vpon the verses which goe next before how that Saint Peter regarding how dull wee are and backward in godlinesse contented not himselfe with his exhortation which he maketh but setteth downe what we shall gaine if wee follow his aduise and also what hurt we shall sustaine by the contrarie and this hath partly been handled in the two other verses and partly in these two which wee haue now in hand where indeede he doth propound so great a commoditie which wee shall gaine if wee giue all diligence to pursue the former things as is almost incomparable euen this that we shall come to the assurance that wee are called and chosen of God a thing so necessarie for vs to knowe that without it there is no right faith no franke and willing obedience no sound ioy For although without this men seeme to beleeue yet it is but a wauering fantasie to doe many good things yet they proceede but from a seruile minde to laugh and reioyce yet is it but in a desperate madnesse which in very deede is greatly to be wondered at how men should bee able to sport themselues and yet to speake in their consciences after this manner there is Hell and eternall flames of vengeance prepared for sinners and I am not sure whether I shall escape or not this desperate and brutish securitie shall be apparant to be the more mad if wee compare it set it forth by an outward comparison Let it be thus a man is taken in a robberie or murther imprisoned brought before the Iudge and condemned by sute of friends repriued vntill such time as they may sue for to get him a pardon in the meane time some of his acquaintance come to this murtherer and will him to bee of good cheere and merie he will answere vnlesse he be some mad and desperate ruffian I am condemned to the gallowes the Iudge hath pronounced the sentence of death vpon me I know not how hard a thing it will be to obtaine a pardon I stand in great doubt and for this cause I cannot bee merie vnlesse I might know for certaintie that I should escape if I did once knowe that I could bee as merie as any man that liueth before that time I may seeme to laugh but my heart is full of feare and sorrowe And is it not thus with vs all are wee not all of vs guiltie and alreadie condemned by the sentence of the highest Iudge not to some torment of one day or short continuance but to the fire that shall neuer be quenched When men can bee merie therefore and laugh euen in those things which cause this destruction and yet doe feele that they are not sure to escape this dreadfull vengeance is it not a mad mirth and a desperate laughter in which if they were not become very senslesse blockes they should feele many gripings at the heart which would marre all their mirth yea a worme that gnaweth in such wise that they can haue no quiet rest nor as I saîde before no sound ioy If wee were not therefore more then desperate and madde fooles the thought of hell would dampe all our mirth vntill such time as we be sure that we haue escaped it This then which the Apostle sayth here is a princely commoditie that walking the way which hee hath prescribed wee shall come to the assurance that wee are the called and chosen of the Lord. But it may bee demaunded how this can agree with other sayings in the holie Scriptures which doe plainly teach that GOD chooseth whom he will of his owne free grace for which Saint Paul alleageth out of Moses that God will haue mercie on whomsoeuer hee will haue mercie and whom he will hee hardeneth adding thereupon that it is neither of him that willeth nor yet of him that runneth but of God which sheweth mercie Againe the
doctrine of Poperie is that God doth make choise conditionally respecting the good deedes which he did foresee in them and so the election should depend vpon the worthines of the men we are to answere that this place hath nothing in it which is contrarie to that free choise which God maketh without respect of any thing that is in vs for hee could finde nothing in vs that might any way moue him neither doth it serue at all for to proue that election is condition all because Saint Peter doth not handle in this place whereupon electiō is founded or what moued God to make choise nor to shew wherein the certaintie and stablenesse of election doth stand but his meaning is to teach vs how wee shall attaine to this incomparable treasure to bee out of doubt and surely resolued in our selues not by fantasied opinions but by sure and substantiall proofe that we bee chosen of God and therefore cannot perish If wee respect the vnchangeable counsell of GOD therein doth rest alone the sure foundation of election because GOD which cannot bee deceiued nor cannot repent or chaunge hath made the choise therefore those whom hee hath chosen can neuer perish but if we regard the way and meanes by which we may come to know this fauour of God to bee toward vs the Lord by his Apostle telleth vs that this is the way euen to giue all diligence and studie to bee richly decked with his graces or those forenamed vertues for by these wee shall vndoubtedly knowe because if wee haue them if they abound in vs if we walke in them we shall as he saith neuer fall Let vs learne therefore first this that election in it selfe resteth vpon the vnchangeable purpose and counsell of God Then secondly that wee are not to setch the certaintie of it in our selues frō some reuelation neither are wee to clime vp into heauen to search in the counsels of GOD whether our names bee in the booke of life But we are to fetch our warrant from within our selues and that from the fruites of the spirit which indeede although it bee out of our selues yet because it is not of our selues is certaine and infallible If ye will vnderstand this more plainly first I say it is out of our selues or from within our selues because we must take the trial whether those things be in vs which are giuen to all those whom God doth chuse then I say it is not of our selues for if it were it should bee altogether vncertaine But of the seale of God wherewith hee hath sealed vs which is the spirit of sanctification now marke well I pray you If you doe saith S. Peter these things you shall neuer fall and why is it because our doings are so perfect sure or that we are so constant of our selues no not so but by these vertues we know that wee are sealed with Gods spirit whose worke we feele in vs we know also that as many as are led by the spirit of GOD are the sonnes of GOD. Rom. 8. From hence it commeth that looke how much more a man feeleth in himselfe the increase of knowledge the increase of vertues and heauenly desires so much more sure he is that he is the child of God and as the one increaseth so increaseth also the other Contrariwise when a man feeleth within himselfe an euill conscience feeleth that he is darkened in his vnderstanding ledde by the lustes of sinne hee shall in spite of his teeth within himselfe sing this dolefull song I know not whether I shall be saued or not and looke how the other may say I knowe I shall be saued because God hath sealed me with his spirit so may this say I am sure to bee damned continuing in this case because I haue not faith but only a wauering doubtfull opinion We may see by this how beneficiall they are and mercifull to their owne soules which with all their power day and night giue vp themselues to seeke after the knowledge and obedience of the Lordes will for not giuing ouer nor waxing wearie they shall in continuance of time if they ply it hard finde such a blessing from the Lorde in the increase of faith and vertue that will cause them to say wee haue not lost our labor On the other side we may see how vnkind and cruell they are to themselues which through idlenes and sloth in seeking after God with their daily and continuall sinnes doe euen as it were cut the throat of their faith seeing they can not haue trust in him whome they doe so much disobey This place is as a mightie engine to ouerthrowe the vanitie of sundrie opinions which doe reigne in men As first of all in those which crie out against this doctrine as a thing which will make men carelesse and idle in the seruice of God and stoppe the course of good works I beseech you marke how wel these great wise men haue profited in Gods schoole see how they agree with the holy Apostle he saith we are to giue all our studie diligence in good works to come to the sure and vndoubted knowledge that wee be chosen vnto life they say quite contrarie if ye will haue men carefull of well doing away with the doctrine of election for it will marre all thus the wisdome of flesh doth proudly lift vp it selfe euen against God but how foolishly a verie childe may see Doeth that thing which wee can not come to the knowledge of without exceeding care of godlines abundance of vertue and plentie of all good workes destroy in men the study and care of good workes But proude flesh is worthily blind Some other although not thus brutishly blinded yet greatly ouerseene when they thinke on this doctrine which is set vp vnto vs as the mark for vs to aime at in all our doings and the triall whether wee haue done well or not I meane the triall in this respect and when a man hath done many good deeds he shall know he hath not done them wel if he yet doubt whether he be one of Gods chosen for howsoeuer he passeth it ouer yet his conscience which doeth in some sort know that hee hath not dealt but for vaineglorie or some other sinister respect will not suffer him to haue this faith For God doth not worke so darkely by his spirit in men but that they may learne to knowe whether it be of him if they would make a due triall because wee must not rest in the outward doing of good things but in the right doing Let him therefore which giueth himselfe to doe good workes and yet feeleth not this which S. Peter saith wee shall suspect that his doings are mis-shapen and be carefull to fashion them after the rules of the word A third sort of men there be which with might and maine will defend this doctrine that men ought to be sure of saluation that we can not more honour God then to giue full credit
whome it is written how they may as we vse to say make this thing dead sure for there is many a godly man which after long trauell and much care to please God is yet so matched with stubborn nature so deeply infected and poisoned with sinne that he is compelled although hee haue gained much and doeth feele the power of Gods spirit in him sometimes to be in doubt and to thinke his labour but lost because he can not get so great a victorie as hee would faine let not this man be dismaied but let him goe forward remembring what is here promised the more he wanteth the more let him striue and he shall plainly perceiue that God regardeth his care trauell considereth his sighes and grones and will performe all his desires let him remember that these men whome S. Peter wrote vnto had obtained the precious faith did know and were established in the present trueth and yet they were not so far but that they may be mooued to make their election sure to seeke a further entrance into the kingdome of Christ so to continue that which was but begun Wee ought the more to be mooued hereunto because the world is euer full of fearefull examples which if they were wel considered would make a mans haire to stand vpright when he shall see that for want of this doctrine or at the least the not practising of it there be many which seeme not only to haue had some good liking of the truth but also a great zeale euen to suffer somewhat for the same which are become as cold as ice scarse any point of godlines left in thē yea though they would beare men in hand that they haue like good schollers proceeded to the highest fourme yet when our great master shall pose them they shall not be allowed to sit in the lowest so dangerous a thing it is once to relent or slacken our care vntill we haue gotten this full assurance and made this rich entrance into the kingdome of Christ that wee feele our selues to be led by the spirit of God feele it not by the vaine conceit of our owne foolish braine nor by sensles securitie but by the working and fruits of the same spirit If this were well weighed men would not content themselues with so little or nothing they would not make so sleight account of teaching they would leaue off their slanderous reprochfull railings they would not like filthy swine wallow themselues still in the filthy mire of their sins they would not prattle so much of this that al are sinners therefore thinke all are alike shuffling togither one with another nay God will sunder them for hee hath taught here who be godly and faithfull such as hee taketh and accepteth for his children and who be vngodly Infidels children of the deuill and heires of hell For in very deed though all be sinners yet they greatly differ for some continue in their sinnes seducing deceiuing themselues with vaine hope of Gods mercie some do repent after the maner here prescribed them which standeth in this that they clense themselues more and more from all filthines of the flesh and grow in all vertues and graces vntill they be decked in their soules with heauenly ornaments and haue yeelded vp themselues to haue Christ raigne in them As for the common repentance to cry onely with words for mercie in some light measure to be greeued to feare the iudgements of God and yet the soule within nothing changed nor the spirit renued nor Christ raigning in the heart it doth but deceiue al which trust to it Most true it is that what time soeuer a sinner doth repent he is forgiuē but this is as like to that repentance which is here by S. Peter described as wee say an apple is to an oister for if we looke well vnto them both we shall find thē to agree but in very few things those euen the least Let vs I say once againe fasten our steps in this way let vs goe forward and not so much as looke backe vntill such time as wee haue by our owne experience prooued that to be true which is taught by S. Peter For it is not enough to beleeue that this is true although that be somwhat vnles we trie it to be so by our selues Hee is now a starke foole which seeth this to be the only way to happines and for sloth will not walke in it as though the kingdome of heauen were not worth the trauelling for Wee may gather also in this place if wee be not senslesse how great enemies they be to the saluation of men which would vtterly debarre them of the word that is appointed to be the instrument by which God worketh all these good things in his seruants for without that as it may be easily gathered here we can do nothing It doeth also appeare that those are in a miserable case whose office and duty is not only to shew mē some part of Gods will but to bring them thus far as S. Peter doth require if they be not well furnished haue walked first this way themselues for how shal they bring other mē to that which themselues haue not nor know not It doeth appeare also that God hath shewed a sore iudgement against that people which haue such a guide as can not shew them this way which is the onely way to heauen for doubtles it is more then if he should thunder vpō them from heauen or fire their houses ouer their heads especially whē they are so blind that they see not the plague but thinke themselues in better case then those whom God ouer rules by his word But wo be to those blind guides which do not feed wretched is that people that want a shepheard For how shal they euer hear of these things We cā but pity their miserie and desire the Lord to send redresse in so lamentable and desperate a case which is thought to be nothing because in deed the most men knowe nothing for had they but knowen what God requireth in that man whome he will saue though they were not partakers of it themselues yet they would consent and agree to the doctrine and confesse that there is no way to attaine eternall life but by so sound teaching as may bring people to the things here required But I will here make an end O Lord graunt that this doctrine which thou hast taught vs in this thy holy worde may enter into vs and dwell in vs for euer that so we may be sure of thy fauour and of eternall life through Iesus Christ thy deare sonne our Lord and onely Sauiour Amen FINIS A godlie zealous and profitable Sermon vpon the second Chapter of Saint Iames. The Text. vers 14 15 c. 14 What auaileth it my brethren though a man saith he hath faith when he hath no workes can that faith saue him 15 For if a brother or sister bee
of other men Iudge deare brethren these Cockbraines which can not be merrie but at the sinfull and prophane speeches of vaine men doe they shew the fruites of faith Those abominable beasts which delight to make men dronk to the intent they may laugh are they of GOD or of the diuell We must diligently exercise the contrarie labouring to draw one another to God and to conuert their soules which goe astray which is the speciall and chiefe good work that we can doe vnto men To feed the hungrie to clothe the naked to visit the sicke and those which are in bonds to open as it were the bowels of mercie and compassion to all that are in miserie are very excellent and glorious fruites of faith and haue great promises of reward in the holie Scriptures yet are they not comparable to these when the soule is sicke in prison and in the chaines of Satan to visit and releeue it When it is pining away for want of heauenly foode to minister vnto it when it is full of grieuous sores and deadly wounds to giue holesome medicines and salues vnto it to mourne with the bowels of pitie and compassion for it From hence it ariseth that all true faithfull hearts doe sobbe and groane with sorrow when they see men left without instruction and when they behold the desolations and ruines of the Church it doth pinch them euen at the heart it causeth bitter teares to flow out of their eyes when they behold any famine death of the food of life and when they see them runne from sea to sea from the one end of the land to the other to seeke for it When they see the young man and the beautifull virgin perish for thirst he that shall deny this or stand in doubt thereof neuer knew as yet what the vse and benefite of the worde is nor yet what that loue in the spirit is which the Lord commendeth vnto vs. I might here stand long in particulars to shew the crueltie of those parents which suffer their children to be without the knowledge of God and to perish in their sinnes For one of the chiefe fruits of their faith doth stand in this which the Apostle commaundeth Ephe. 6.4 Fathers prouoke not your children to wrath but bring them vp in the nurture and instruction of the Lord. For those which haue the riches and wealth of the world the holie Ghost faith 1. Ioh. 3.17 He that hath this worlds good and seeth his brother stand in neede and shutteth vp his compassion from him how dwelleth the loue of God in him If this bee true that the rich men of the world doe not loue GOD when they will not part with their riches to relieue that miserable carcase of their brethren then doubtlesse it is a more strong argument against them when as so many soules 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 saluation of men Gods word pronounceth them blessed which imploy their goods to feede the poore then how much more blessed a thing is it when they are imployed to the ministring of spirituall foode which neuer perisheth But let vs come to those which haue the charge of soules what is the principall good worke which they are to shewe their faith by and wherein they are to declare their loue towards Christ and his Church Iohn 21.15 Simon Ioanna louest thou me Feede my sheepe feede my Lambes feede my sheepe When as therefore the hireling the idle drone and the idoll shepheard haue the flocke of the sheepe and lambes of Christ and doe not feede them or at the least doe so feede them that they are neuer the better where is the faith which they boast of is it any other then the dead faith and the faith of Diuels Whosoeuer therefore will haue the testimonie of his faith in this calling hee must execute the office as the Scripture bindeth him Is it possible that he can giue credit to the word of God and bee of a right beleefe and not regarde this The rest of his good deedes whereby some man will say he doth shew his faith are no good deedes for if hee did them of loue towards God and his brethren would hee not then doe that wherein his loue to both should most of all shew it selfe Can he loue God and hate God Can he loue men and hate men Or can hee loue God and not regarde to doe his will Or can hee loue men and not care for the saluation of their soules O my brethren who cannot say to such a man Shew me thy faith by thy workes Who will bee so blind as to thinke such are in good case I will now draw towards an ende onely by this place exhorting euery man while GOD giueth him time and abilitie to giue himselfe to the exercise of good workes and the seruice of God And deare brethren what should make vs so slack considering how short our time is and how great reasons there are to perswade vs as first to begin with that which is taught in this place Is it not a marueilous blessing to haue the witnesse of our faith Is it not a miserable curse to be without the true peace of conscience and to abide still in doubt Doeth not God promise vs also although wee can deserue nothing but when we haue done all that we can wee are still vnprofitable seruants that all our good workes shall be rewarded Mat. 10.42 Luk. 12.33 euen to a cup of colde water which is giuen for his sake Make ye bagges which neuer waxe olde or treasure which neuer faileth in heauen c. Shall not the promise of rewarde mooue vs Goe further how deare and precious ought the name of our God to bee vnto vs how much ought it to delight vs to heare it magnified how much ought wee to abhorre to see it stained and dishonoured Is not his name honoured when those which call vpon him are fruitfull in good workes Iohn 15.8 Herein saith Christ is my Father glorified that ye goe and bring foorth much fruit Also he saith Let your light so shine before men that they may see your good workes Matt. 5.16 and glorifie your father which is in heauen Is not Gods name dishonoured by the euil conuersation of those which professe his word Saith not Saint Paul Rom. 2.24 The name of God is euill spoken of through you among the heathen Ought not the Gospell to be deare vnto vs Is it not in the mouth of the greatest number of worldlings when they see the euill deedes of professors Loe these are your Gospellers here is their holie doctrine these are they which hunt after Sermons ye may see what they are and what their teaching is they haue as fewe good workes as other men they are all in wordes O wretches shall not these things mooue vs
to let the world see our faith and loue towards God by our good works Likewise is there any greater loue which can bee shewed towards men then when they shall be mooued by our good deeds to glorifie God in the day of their visitation when our godly dealing shall cause them to confesse that it is an holie religion which wee professe and so giue eare and ioyne themselues vnto the same O happie man which by his holie life is a meane to draw others from their euill waies and to bring them to bee schollers in the same schoole that he is Contrariwise what a wofull and miserable wretch is that which slaundereth and dishonoureth the holie worde by his sinfull life which driueth other from it and so thrusteth them on headlong to destruction Ovncharitable man shal not the bloud of such in some sort be laide to thy charge when thou driuest them from the Lorde and his trueth as much as lyeth in thee and driuest them headlong to destruction I might proceede to many particulars but then I should be ouer tedious The Lord plant these things in our hearts and giue vs grace to continue in all goodnesse to our liues ende to his glorie and our eternall comfort Amen FINIS A Sermon on the third Chapter of Saint James The Text. vers 1 2 3 c. 1 Be not many masters my brethren knowing that wee shall receiue the greater condemnation 2 For in many things wee sinne all If any man sinne not in word he is a perfect man and able to bridle the whole bodie 3 Beholde wee put bits into the horses mouthes that they should obey vs and we turne about all their bodie 4 Behold also the ships which though they bee so great and are driuen of fierce windes yet are they turned about with a very small rudder whither soeuer the gouernour listeth 5 Euen 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 wickednesse so is the tongue set among our members that it defileth the whole bodie and setteth on fire the course of nature and is it selfe set on fire of hell 7 For the whole nature of wilde 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 vnrulie euill full of deadlie poyson 9 Therewith blesse wee God euen 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 fountaine send forth at one place sweet water and bitter 12 Can the figge-tree my brethren bring foorth oliues either a vine figges so can no fountaine make both salt water and sweet THis portion of holie Scripture beloued in the Lord containeth in it two things The one of them is a precept against rigorous iudging of our brethren the other is for the ordering and guiding of the tongue in generall Men offend generally and commonly in them both and the offences therein committed bee 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 wee shall receiue the greater condemnation The hainousnesse of the offences committed in the other is manifest by the verie speeches of the Apostle by which he setteth foorth the poison of the tongue And in the first chapter of this Epistle vers 26. he saith If anie man among you seeme to bee religious and bridleth not his tongue but deceiueth his owne heart that mans religion is vaine Heerby then it is euident that the matters be of great importance and such as it standeth vs neerly vpon to be well instructed in and therfore I pray you let vs hearken attentiuely to the voice of our God and make conscience to obey the same for that is requisite also vnlesse we will deceiue our selues as hee speaketh in the first chapter touching such as be hearers of the word onlie and not doers And doubtlesse hee that shall looke vpon the profession of the Gospel which is at this day among men and withall consider how common the vices of the tongue be and what the Lord here pronounceth against them it will euen abash and astonish him for he shall be euen forced to thinke that there is scarce any true religion to be found among men seeing there be so few which are not rigorous Iudges and scarce any that doe bridle their tongue But let vs come to the words of the Text. Bee not many masters my brethren knowing we shall receiue the greater condemnation for in many thinges wee sinne all Heere bee three braunches in this the first is the precept Be not manie masters my brethren The second is a threatening of terrible vengeance if we do not eschewe that vice which is in these words Knowing that wee shall receiue the greater condemnation The third rendreth a reason both whie men should not be rigorous and seucre in iudging their brethren and also that if they be their iudgment shall bee the heauier before God in these wordes For in many thinges we sin all Now to the first branch which is the precept Be not many masters Saint lames speaketh somwhat darklie in this because Master or masters is a word of office in the Scriptures Christ is called so and rightlie 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 Paule saith that Christ hath some Apostles some prophets some Euangelists some pastors and Didaskalous that is Doctors teachers or as we translate it heer in Saint Iames Masters The word doth cause some to take it that he meaneth heere the publike office of teachers and especiallie because he saith be not many masters for in that he saith be not many it seemeth that he alloweth the Mastership which hee heere speaketh of in some few otherwise whie doth he not say if he speake of a thing which is simplie a vice in it selfe My brethren let no man be a master And so they take it that he reprooueth that great vice when men are so ready to thrust themselues into the Ministerie which they should not doe so rashlie being indeed vnfit This carieth a colour in it to lead vs to take the precept of the Apostle heere as that hee willeth vs that manie should not enter into the publike office of Doctors seeing God giueth gifts but to a few to be able to discharge it well But indeede hee doth not heere deale with that publike mastership but with a vice wherein each man taketh vpon him to be a seuere censurer a iudge and a condemner of others for in this men take vpon them to be masters If
They were indeede all the sonnes of Iaacob and professed the God of Abraham whom they should with one mouth haue worshipped and glorified as Saint Paul saith Rom. 15. vers 6. but they were diuided and rent asunder for there was bloudie warre and long time continued among the Tribes 2. Sam. 2. and 3 Brethren with deadly hatred and enmitie pursuing their brethren seeking the bloud each of other It could not bee but that great calamities in this time of discorde did ouerspread the whole land they might by experience then and did behold how euill and how mischieuous a thing it is for brethren to be at variance The cutting down of so great an euill taking away all occasion is a very great good Therefore when Abner and Ishebosheth were slaine all Israell came together and set vp Dauid Then there grew a reconciliation of Tribe vnto Tribe and they which were before rent asunder became againe one body brethren imbraced each other with loue the bitter hatred before among them was cut downe and extinguished The worship of God was now set vp the blessings of GOD were powred downe from heauen vpon them in great plentie the whole land did reioyce with ioy and gladnes Therefore hee willeth them now to beholde how good and how comely a thing it is for brethren to dwell also at vnitie Thus were they taught by their owne experience on both sides For they had found the greeuous annoyances of discorde and enmitie on the one part and the benefite of peace on the other and this is it hee willeth them to beholde Beholde how good and how comelie a thing it is which doth cutte downe so great euill and beholde how good and how comelie a thing it is which bringeth with it such great blessings of GOD thus much for the first worde Then to the praise it selfe the first Epithite is how good which containeth the great fruite that ariseth thereof and is afterward set forth by the second comparison that is of the dewe of Hermon for that is a thing fruitefull and good The other is how comelie the worde is Magnim which signifieth beautifull sweete comelie or pleasant as in Psalme 16. where hee speaketh of the resurrection and exaltation of our Sauiour Christ saying Thou wilt shewe me the path of life the fulnes of ioye is in thy presence at thy right hande comely pleasures for euermore This comely pleasant sweetnes of concorde is resembled and shadowed foorth by the former similitude that is of Aarons annointing for that was a very comelie and a sweete thing and had a mysticall signification To vnderstand the better what is here meant first ye may reade of this pretious oyntment both wherof the Lord commanded it should be made and how Aaron his sons should bee annointed therewith vnto the Priests office in Exod. 30. Then further we are taught in the Scriptures that Aaron was a figure of Christ and that this annointing of his with that precious sweete oyntment did represent the spirituall and heauenly annoynting of Christ Iesus with the holie Ghost whose graces distill from him the head vpon euery part of his mysticall bodie which is the Church Of him it is sayd The spirit of the Lord is vpon me because he hath annoynted me c. Luke 4. vers 18. Marke further then wherein the comparison holdeth Thus powring the precious oyntment vpon Aarons head running downe vpon his beard and to the skirts of his clothing was pleasant to behold and cast foorth a sweete sauour vnto all that stood round about Also in that it descendeth vpon his beard and so downeward vpon all parts euen to the skirts of his clothing it resembleth the graces of the holie Ghost flowing downe from the Lord Iesus Christ vpon all the members of his bodie knit together in an holie vnitie When it went downe from Aarons head vpon his bodie vnited to the same it descendeth euen to the lowest part of his garment because there is no rent nor separation Euen so the Church vnited vnto Christ her head and euery member of the same vnited vnto the rest in an holie vnion and making one bodie the heauenly graces of the holie Ghost farre sweeter then that precious oyntment flow from him vpon them and all are partakers thereof euen the lowest and meanest member euen to the skirts For where they are ioyned in this spirituall vnitie looke what graces soeuer God from his sonne Christ doth powre vpon the highest members that is vpon Princes and Pastors they distill also vpon the other parts and members and so from each to other That which was separate from the head from the bodie and from the garments of Aaron receiued no drop of that precious oyntment which descended from the head to a bodie vnited and to all parts of the garments wrought together In like manner the graces of the holy Ghost descend from Christ the head vpon nothing that is separate and deuided and rent from him but vpon all the members vnited in one bodie Wee may then briefly set foorth what this similitude declareth in this wise The sweete oyntment is powred vpon the head of Aaron it goeth down vpon his beard then vpon his shoulders and all parts of his bodie euen to the lowest border of his garments Iesus Christ the head of the Church is annoynted with the holie Ghost and from him the sweete graces descend and come vpon al the bodie and vpon euery member of the bodie euen to the meanest this it is to bee vnited to him and to his Church this is a thing most sweet and most comfortable In the other similitude he resembleth this vnitie vnto the dew of Hermon which commeth downe vpon the mountaines of Sion the waters which fall vpon the high mountaine distill into the valleies but into those valleies which are ioyned thereunto at the foote thereof and make them plentiously fruitfull euen so the heauenly spirituall dewes that come downe from aboue vpon the mountaines flow vpon the valleies which are vnited thereunto and there is great fruit and all good things springing from thence Thus much wee may consider in these similitudes which expresse how good and how comely a thing it is for brethren also to dwell at vnitie Now all this is from the most high God for he saith there that is to say vpon those which dwell together in this holy vnitie the Lord hath commaunded the blessing and life for euermore It is Gods vnchangeable decree that they shall haue the blessing that is the great great high blessing euen the blessing of all blessings in euerlasting continuance This can neuer faile for God almightie is vnchaungeable and what he hath decreed and commaunded shall stande for euer This may perswade much to dwell in vnitie for it is a goodly matter to bee vnder the blessing of almightie God and there that is vpon the vnitie of brethren he hath commended his blessing and no where els for this there is
God and if they be continued in without redresse who is able to shewe the punishments and calamities which in time will ensue and come vpon vs in this land The contempt of the Gospell and growing into Atheisme thereby will drawe downe infinite plagues and miseries For the righteous God will not alwaies suffer such abuse vnreuenged Then seeing vnitie is so good bringing so many blessings and discord so euill drawing such an heape of mischiefes 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 eschued as a deadly pestilence and this is to be done of vs speedily because dissention is like the breaking out of waters the longer it continueth the wider is the breach made and so becommeth the more difficult to be recouered This being confessed of all for there is no man I thinke that will denie but that it is a most necessary thing in Gods Church and among brethren to eschewe discord and to seeke vnitie therefore let vs in the next place consider and vnderstand how it is to be sought for let it be that we both agree it is to be sought and also doe seeke for it yet if we seeke not the right way we are neuer the better for seeking First then knowe this that there are two sorts of vnitie and agreement the one is in God being in the truth in the spirite in true holinesse and sanctification The other is in error and sinne and not in the Lord. Now indeed it is the holy vnitie in the Lord which is praised in this Psalme and which we must seeke after vpon which the blessing of God shall come This may yee see by that exhortation of Saint Paul Ephes 4. When hee saith studying to keepe the vnitie of the spirit in the band of peace for hee addeth as the reason There is one bodie and one spirit as yee are all called in hope of your calling one Lord one faith one baptisme one God and father of all c. For like as all the members of the naturall bodie are coupled togither by one soule and make but one bodie so by one spirit of the Lord all the faithfull are vnited and become all one mysticall bodie of Iesus Christ by one faith and by one baptisme they are all in one Lord and in one God The foundation of this vnitie is in the truth and by it men grow vp togither in God and for this cause it is said in the first verse of the Psalme Brethren also to dwell in vnitie Hee saith also because as there is a reconciliation wrought by Christ betweene God and man and so a man is come into vnitie with God he must also growe into vnitie with those which are togither reconciled to the Lorde with him seeke this vnitie to bee vnited with our brethren vnto God otherwise all shall be dissolued and scattered againe in confusion Touching that other concorde which is in errour and wickednesse they which possesse it who are of diuers sorts do commend it and much complaine of the disturbance and breach thereof As first of all the Papists make a great exclamation against vs which professe the glorious Gospell and haue forsaken them that like wicked Schismaticks we haue disturbed and broken this holy vnitie by rending our selues from the true Church and so from the faith and from Christes mysticall bodie this is a grieuous and a sore accusation if their vnitie which they glorie of were in the truth But seeing it is most euident that they haue forsaken the truth of God blaspheme and condemne it and set vp abominable errours and cursed Idolatrie all their agreements all their holy league as they tearme it is no more but a most wicked and cursed conspiracie against God and his people What is their vnitie more then that which is described by the Prophet Dauid Psal 2. Why do the Gentils rage and the people meditate that which is vaine The kings of the earth stand vp and the Princes take counsell togither against the Lorde and against his Christ Here is a great vnitie nay a conspiracie of wicked traitors against Christ This perplexitie is fulfilled by them And wee haue the commandement of God by the voice of the Angel Come out from among them my people and separate your selues so that all their cry is nothing against vs wee haue not dissolued this blessed vnity here commended but haue forsaken their cursed conspiracy which the neerer a mā is ioyned vnto the further off he is from God Let no man therefore be troubled or disquieted by their great wordes but forsaking them imbrace the holy faith and be vnited thereby togither with the Prophets and Apostles and all holy men vnto Iesus Christ Ye shall heare many other sorts of men complaine that there is not fellowship and vnity kept with them When indeede as they walke after their wicked and vncleane lustes in all abominable sinnes as in contempt of gods word in drunkennesse whoredom pride ambition couetousnes vsury extortion briberie oppression enuie and many such like The holy ghost saith vnto vs Haue no fellowship with the vnfruitfull workes of darkenes but rather reprooue them Ephes 5.11 We can not ioyne Christ and Belial we can not be vnited to the Lord and haue fellowshippe in wicked sinnes If wee say wee haue fellowship with him saith S. Iohn and walke in darkenesse wee lie c. 1. Iohn vers 6. Ephes 5.11 Hee that crieth out for peace and doth walke in vngodly waies straying from the truth and from sanctification whatsoeuer he will seeme to be he is nothing els but a disturber and breaker of all holy vnitie For who can take part with him in those things but he shall separate himselfe as I haue shewed from truth and godlines without which there can be no blessed vnitie Saint Peter calleth our Lorde Iesus Christ a liuing stone vnto whome all the faithfull comming as liuing stones are built vp and become a spirituall house 1. Pet. 2. If stones be not squared and made smooth to fit ioyne togither how shall they grow into one building If men be not framed in faith and godlines how shall they be vnited in the Lord Indeede there be imperfections both in doctrine and manners all the best he wen stones haue some ruggednesse remaining and men must beare one with another in much for charitie must couer the multitude of sinnes 1. Pet. 4 while the Temple of God is in the world the stones are not perfectly set togither but the worke is still in hand this Temple is still in building wee must beware of the downefall on that side also Then seeing this blessed vnitie must be in God in the truth in the spirit to be built vp in Christ Iesus in true sanctification for hee that is in Christ is a new creature and seeing all concord without this foundation shall fall downe as a rotten building let the
holy booke of God be our ground let it bee brought foorth to cut downe all controuersies and let men if they looke for any part of the blessing here promised yeeld all honour and glorie vnto this sacred word yea let no man stand vpon his owne honour or reputation if he haue maintained any thing awry but so soone as euer hee espieth the truth in any matter yeeld thereunto let the trueth of God goe before and lead vs the way For this is the onely way to grow into this holy vnitie And let such as walke a wrie forsake their euill waies embrace the heauenly truth and follow the rules thereof if they will be accounted studious of peace and concord Ioyning thus vnto the truth both in faith and godlines of life wee shall be ioyned togither in the Lord and it shall be saide Behold how good and how comely a thing it is for brethren also to dwell at vnitie It shall bee like that precious ointment vpon the head of Aaron c. The heauenly graces gifts of the holy ghost shall come downe vpon vs plenteously and flow vnto euerie member wee shall bring foorth fruite vnto God watered with heauenly dewes wee shall haue that great and high blessing of God almightie vnto eternall life Therefore if it bee not too late that the sinnes of this land haue prouoked the Lorde to displeasure let all men lift vp their hearts and crie vnto the Lord that he will bestow this precious iewell vpon vs that wee may bee at vnitie not in all manner of wicked vices nor in errours but in the Lord. And now who shall seeke this vnitie who shall studie to aduance it This may be in question I answer euen all states and degrees of men priuat persons rulers and teachers euen all and euery one that wil looke for any part of gods blessing must aduance it Euery man I say must looke vnto the heauenly truth of the holy religion and embrace the same with all loue and heartie affection Euery man ought to be zealous in spirit for the glorie of Christ For if a man haue not the zeale of religion hee can not be a good man whether hee be ruler or priuate man though hee seeme to be neuer so peaceable but as the Lord saith to the Angell of the Church of Laodicea Reu. 3. Because thou art neither hot nor colde I vvill spewe thee out of my mouth God doth reiect all such dull and drowsie Atheistes and irreligious persons which are so earthly minded as that they regard not the heauenly graces which are offered in the Gospell Let all men therefore stirre vp their heartes to be feruent in Gods truth and let not godly zeale be quenched Then further as I haue also shewed before wee must ioyne the practise of this holy word as the Apostle S. Iames willeth Be doers of the worde and not hearers onely deceiuing your selues Iam. 2.19 for the great disturbāce of peace the grieuous breaches of vnity all bitter dissentions do chiefly arise from hence that all sorts degrees of men walke not in the rules which God hath prescribed vnto them in his word Wee must therefore enter more particularly into this matter that we may see how ech mā is to further this blessed vnitie I begin with the priuat person for whome there are rules prescribed in Gods word for him to obserue if he wil be a true member of the Church a seeker preseruer of this vnitie so a partaker of Gods blessing vnto life euerlasting One rule is touching subiection reuerence vnto gouernors both ciuill and ecclesiasticall for God hath commanded to honor obey them Submit your selues vnto all manner ordinance of man for the Lords sake whether it be vnto the king as vnto the superiour or vnto gouernors as vnto them that are sent of him for the punishment of euill doers and for the praise of them that doe well 1. Pet. 2. v. 13 14. Also of this obedience and subiection for conscience sake of this reuerence and honour to be rendred S. Paul writeth Rom. 13. v. 1 2 3 4 5 6 7. Likewise obey them that haue the ouersight of you and submit your selues for they watch for your soules as they that must giue accounts c. Heb. 13.17 The neglect and breach of this rule euen the denying of obedience reuerence and honour vnto the rulers gouernours and teachers disturbeth and ouerthroweth the vnitie which is here praised If then a man will not make conscience to performe this dutie in obeying the holy doctrine of the Lord what is he other then an enemy vnto the true concord a dissoluer of vnitie peace But what if rulers offend pastors and gouernors faile and come short in some duties and therby seeme vnworthy to be regarded I say if they do they shall answer before God for it but yet priuate men are not set at libertie they are not discharged from this obedience and rendring honor vnto them for it is vnto the authoritie and vnto Gods ordinance that they doe it and not in respect of man God hath not prescribed the duties of men which are to be done vnto others vnder this condition if they perfourme all that which they ought to doe on their parts or if they be such maner of men as they ought to be But he hath prescribed euery mans duty absolutely If an other faile in his hee shall answer as I said for it before God thou hast no warrant hereby to depart from the rule which God hath set vnto thee For thou art tied in conscience vnto God to obey his will not in regard of man or of thine owne benefit to doe this or that for by the doctrine of the blessed Apostle wee see that Christian subiects and faithfull seruants are commanded euen for conscience to giue honour vnto heathen princes and infidell masters Rom. 13.1 Tim. 6.1 wee must then from this expresse worde of God obserue that when gouernours doe amisse men haue not their tongues set at libertie to reuile and to reproch them or to dishonour them with euil speech seeing it is also written Thou shalt not curse the ruler of the people Exod. 22. v. 28. But contrariwise praiers and supplications are to be made vnto 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 mourne for it and not to make themselues merrie with iestes and reproches Let all euill speeches of disgrace then be turned into praiers and the laughter into teares for this shall be more pleasing vnto God Let no man beare himselfe in hād that he is not guilty of the breach of holy concord when he obserueth not the rules of this doctrine of submission of reuerence and honour to be giuen vnto gouernours Another rule is giuen by the Apostle in these words That ye studie to be quiet and to meddle with your