Two Sermons on 1 Peter 5:8-9, Sermons

Two Sermons on 1 Peter 5:8-9 · Sermons

TWO SERMONS VPONUPON THE 1. Peter 5. verſ. 8. and 9. Wherein is ſhewed that the diuell is to be reſiſted only by a ſtedfaſt faith, how ſoeuer he commeth either againſt ſoule or bodie: and that whoſoeuer hath once attained the true and liuelie faith, it can neuer bee vtterly loſt, but he is ſure to get the victorie.

The firſt Sermon.

Be ſober and watch: for your aduerſarie the diuel, as a roaring Lyon walketh about, ſeeking whō he may deuour: whome reſiſt ſtedfaſt in the faith. 1. Pet. 5. verſe. 8.9.

BLeſſed Peter an Apoſtle of Ieſus Chriſt, 1. Pet. 1.11 Pet 1:1wrote this Epiſtle to the Chriſtian Iewes which dwelt as ſtrangers diſperſed here and there in ſundrie countries, as in Pontus, Galatia, Cappadocia, Aſia, and Bithynia. For the ten tribes were ſcattered of old time, and had dwelt long among the Gentiles in many kingdoms, being caried away by Shalmaneſer king of Aſhur, out of their owne lande, as wee read 2. King. 17. And of ſomewhat later times manie of the tribe of Iuda and Beniamin p. 34were alſo diſperſed among the heathen: ſo that S. Iames wrot his epiſtle in like maner to the twelue tribes which were in the diſperſion, Iames 1. ver. 1. Theſe diſperſed Iewes came vp out of all landes at certaine ſolemne feaſtes, vntounto Ieruſalem for to worſhip there according to the law of Moſes and there had they heard the Apoſtles preach Chriſt, as ye may ſee by that which is written Act. 2. and beleeued in him: and vntounto them that ſo beleeued S. Iames and S. Peter directed their Epiſtles. Touching the matters handled in this Epiſtle of Peter, we are to note that the holy Apoſtle dealeth principallie about the duties of chriſtian life: as namelie, the times being then full of troubles and terrour of perſecutions, hee laboureth to make them bolde, patient, conſtant and cheerefull in all afflictions and ſufferinges, which they were to paſſe through to come to the partaking of the heauenly glory with Chriſt. Alſo hee vſeth manie graue and forcible reaſons to mooue them vntounto true holineſſe, euen to walke in the vertues of the ſpirit of grace, and to bring foorth fruites worthie of ſo high a calling. But firſt of all he openeth as it were the fountaine and beginning of all good actions in man, that is, how God of his great merciemercy had choſen them, and begotten them in Chriſt to bee his children and heires of glory. Among theſe perſwaſions, admonitions, and exhortations of the Apoſtle, this is one which I hauehave read vntounto you, and which I am now to handle. It may bee diuided into three partes: Of which the firſt is an admonition, or an exhortation, wherby he ſtirreth vp all the faithfull vntounto ſobriety and watchfulnes, in theſe wordes, Be ſober and watch. The ſecond part ſheweth what cauſe there is to mone all men vntounto this ſobriety and watchfulnes, or how much it ſtandeth them eueryevery way vponupon, ſeeing they hauehave ſo terrible and ſo cruell an aduerſary, who continuallie ſeeketh their eternall woe and deſtruction: which is in theſe wordes: For your aduerſarie the diuell, as a roaring Lion walketh about, ſeeking whom hee may deuoure. The thirde and laſt parte doth teach howe wee ſhall withſtand him, ouercome him, and put him to flight, that ſo wee may eſcape from his cruell tyranny: which is in theſe words, Whom reſist ſtedfaſt in the faith. All men may eaſilie ſee, that the matter which wee hauehave here to deale in, is of the greateſt moment. If a man hauehave landes or goods, and perceiue that he hath an aduerſary which lyeth in wait, and ſeeketh to depriue him of the ſame, it will mooue him to take heed, and it wil ſet him on worke, to ſeeke all the wayes and meanes hee can to learne how hee may defend and hold his right. If a man do knowe that his enemie doth continuallie ſeeke all opportunitie and all occaſions howe hee may ſet vponupon him vnawares, and with the greateſt aduantages he can, to take away his life: will he not watch and take heed? yea will be not bee glad to learne how he may ſo arme and ſtrengthen himſelfe that hee may withſt and his ſaide cruell enemie when hee commeth? Here is a farre greater matter, not the p. 36loſſe of goods or landes, or of this fraile life, but the deſtruction of both body and ſoule in eternall damnation, which is ſought by a very mightie, ſubtill and cruell enemie. I know therefore that ſo many as hauehave any ſparke of true wiſedom, wil be very attentiue to hearken to this exhortation of the Apoſtle, and willing to learne how they may be kept ſafe from ſo great a danger. For how ſooliſh a thing is it, that we ſhould bee ſo carefull to beware of men, that they may not harm vsus, which is but in lighter matters, & in the mean time hauehave no regard how to beware of diuels, which ſeek our eternal wo and miſerie? Hearken therfore (beloued) vntounto this wholſome inſtruction: for nowe will I come to handle eueryevery member by it ſelfe.

Be ſober and watch. Watching to this end that we may keep our ſelues out of danger, is the chiefe and principall matter of this exhortation: and becauſe no man can bee fit to watch vnleſſe hee bee ſober, hee ioyneth them both together, and ſaith vntounto vsus, Be ſober and watch. It is in vaine to call vponupon drunken men to watch, for ſleep will ſoone oppreſſe them: hee that is ſober, hee may watch: Be ſober therefore (ſaith the Apoſtle) and watch. For our further inſtruction in this point, wee are to remember, that there bee two kindes of drunkenneſſe, two kindes of ſoberneſſe, two ſortes of ſleeping, and two ſorts of watching, the one of the boby, the other of the minde. Hee that with exceſſe and ryote powreth in wine and ſtrong drinke vntill he be drunken, his ſenſes are then oppreſſed, drowſmeſſe cōmeth vponupon him, and he falleth into a ſound ſleep, his aduerſary may come vponupon him and doe vntounto him what he will: this we all knowe to be true. He that keepeth himſelfe in ſobrietie, & is not ouercome with wine or ſtrong drink, but vſeth them moderately, he can, if need bee, watch for to eſchue and withſtand perilles and dangers. Now as the bodie is made drunken with wine, or ſtrong drinke, ſo is the mind oppreſſed and made drunken with earthly cares, with carnal pleaſures, with euil luſtes and vaine delightes, which bring a drowſineſſe vponupon it and a dead ſleepe, ſo that the ſpirituall enemie may come vntounto it at pleaſure to doe what he will. On the contrary part hee that keepeth his mind ſober touching thoſe cares and pleaſures, ſo that hee is not oppreſſed nor drowned in them, he can watch, to auoyd the ſpirituall dangers. This then is the thing which Saint Peter doth exhort vntounto, that we caſt out cares and vain pleaſures out of our minde, that they make it not drunken, and caſt it into a ſleepe, and ſo into extreame perill, but that it may continue ſober and fit to watch againſt all ſpirituall dangers. Our Sauiour Chriſt doth teach that the heauenly ſeed is choked with cares & pleaſures of this life, Luk. 8 verſe 14. And if any ſhall now demaunde, Doth S. Peter exhort here only vntounto that ſobrietie of the mind? or is it his purpoſe to exhort vntounto ſobrietie in drinking alſo, together with that other? I aunſwere that he requireth both: in as much as a man cannot hauehave a ſober and watchfall minde which p. 38doth follow the drunkenneſſe of the body. For ſuch as be giuen to gluttony and drunkenneſſe, or to take pleaſure in pampering the fleſh, their minde is drowned in all luſtes and carnall pleaſures, and then cares doe alſo enter, how they may prouide for the filling of thoſe inſatiable luſtes: and ſo their minde is alſo drunken and in a deade ſleep, ſo that they cannot watch for to eſchew any ſpirituall danger. This is the extreame miſerie of ſuch as doe flowe in vaine delightes, that they bee drunken and aſleepe, the diuell may put into them almoſt what he liſt. And therefore our Sauiour Chriſt warning his diſciples to watch for his comming to iudgment, willeth them firſt to beware leaſt at any time their hearts ſhould be oppreſſed with ſurfetting and drunkenneſſe, and with the cares of this life, and ſo that day ſhould come ſuddainly vponupon them, Luke 21. verſ. 34.36. Where we ſee plainlie that our Sauiour ioyneth both the bodilie drunkenneſſe, and the drunkenneſſe of the mind together, as making men vtterly vnfit to watch. Then beloued, let vsus giuegive good heed, and follow this wholſome counſell which the holie Ghoſt doth here giuegive vntounto vsus by this Apoſtle. If we watch not, we are vtterly vndone, we are vtterly caſt away, as it ſhall appeare by the next words. We cannot watch vnleſſe wee keepe our mindes from the drunkenneſſe of cares and carnall pleaſures, and our bodies from exceſſe of wine and ſtrong drink, and continue them ſober. And thus much touching the firſt part.

Now to the ſecond: For your aduerſary the dinell, &c. If we be not ſenſeleſſe, & voyd of all care, yea euen as ſtones almoſt or blockes, if we be not like mad men, this may mooue vsus vntounto all ſobrietie and watchſulneſſe of minde, here is ſo fearfull and ſo horrible a danger ſet before vsus, if we do not watch, namelie, that our cruell enemie the diuell ſeeketh about continually, and lieth in waite greedilie to deuoure our ſoules, yea euen to ſwallow vsus vp vntounto eternall damnation in hell. Is it a light matter (beloued) to be deuoured of the diuell? Is it nothing to goe to hell? we are ſure to fall into his handes, wee are ſure to bee deuoured and ſwallowed vp into the woſull gulfe of hell, if wee doe not learne to be ſober and to watch, and ſo to auoyd him: for if we be drunken and ſo aſleep in mind, he commeth vponupon vsus, and there is no helpe nor any way to eſcape him. Behold here, what the cares and pleaſures of the fleſh do bring men vntounto, that is to ſay, they cannot watch, but their mind is drowned and caſt into a deepe ſleepe, ſo that the diuell commeth vponupon them, and taketh them as a praie, ſwalloweth them vp vntounto eternall captiuitie. But there is great force in euerie worde to expreſſe vntounto vsus this danger, and therfore I will handle them particularlie. Your aduerſarie. Saint Peter propoundeth vntounto vsus an aduerſarie: and what doe men looke for at the handes of a deadly aduerſarie, but all the harme and miſchiefe that he can worke them, and therefore each man hath an eie to his aduerſarie, to beware of him, that hee p. 40catch him not at any aduantage. Now this aduerſarie which is here propounded doth ſo burne in extreame hatred and malice againſt God, and againſt all mankind, that it is giuen vntounto him as a proper name: for in the Hebrue tongue he is called Satan, which is as much as to ſay, an aduerſarie. For he is the aduerſarie, as I may ſay, of aduerſaries, or the chiefe of all other. There is no way of reconciliation to be ſought with him, there is no truce to bee made, nor yet any mitigation of his cruell furie to be looked for, but we may be ſure of all the miſchiefe and harme that hee can any way doe vntounto vsus, make full account of that. There is no pittie or merciemercy with him, neither is he any way to be truſted, for he is a lyar, he is a deceiuer, hee is a Diuell. Your aduerſary the diuell. As hee is called Satan in the Hebrew tongue, ſo is he in the Greek tongue called Diabolos, which we call Diuell, it is as much as to ſay, one that doth accuſe, one that with cauillation doth depraue & lay crime. Look what is beſt done, that doth diſpleaſe him moſt: he is nothing but falſhood and lies: as I ſaid, heere is no truſting here is no way or hope of mitigation of his cruell rage. But it may bee obiected, ſeeing the multitudes of nations and people vponupon the earth are ſo many, how can one Diuell put all in danger? for Saint Peter ſpeaketh as it were but of one Diuell. While he is in one countrie, he cannot be in another, and while hee is dealing with one man, another then goeth free. For anſwere vntounto this, we are to vnderſtand, that S. Peter ſpeaketh as of one diuell, not becauſe he is but one: for the holie ſcriptures do teach that there be multitudes, and as it were Armies of Diuels which doe compaſſe vsus about ſeeking our vtter deſtruction; wee reade in the Goſpell of a legion of Diuelles which did poſſeſſe one man; as it is ſayd, they were manie: But S. Peter heere ſpeaketh as of one, becauſe there is but one kingdome of Satan, & one prince of darkneſſe, that kingdome is not diuided, Satan is not diuided againſt Satan, as our Sauiour teacheth, Mat. 12. They doe all deale in one buſines, one doth not enuy another, one doth not hinder or let another, but further what they can: and ſo they ioyne all together, as if they were all but one Diuel. The bond which doth tie them togither in this conſent, is that cruell malice and hatred wherewith they burn both againſt God & man. So God may bee diſhonored and blaſphemed it pleaſeth them by whomſoeuer it be done: ſo men may bee brought to damnation, they care not which of them preuaile moſt. If one of them doe as it were halfe preuaile to caſt downe a man to perdition, and another do finiſh it vp, they contend not who hath done moſt. There needeth no praiſe or commendation in that kingdome to pricke any forward; neither any threatning to the negligent: all are caried with a vehement heat to do their vttermoſt. There is no man free then from the aſſaults and temptations of Diuels: they ſeeke to deuoure eueryevery ſoule. Let no man imagine that hee can bee drunken in minde, and ſo lie aſleepe; and p. 42yet be free from danger: He that will eſcape muſt be ſober, and watch, for a multitude of Diuelles compaſſe vsus about. It is ſayd further, As a roring Lyon. We are very faſt aſleep if this roaring cannot awake vsus, and cauſe vsus to be ſober and watch, eſpeciallie if we conſider why he is ſaid to roare. It is written Pſal. 104. verſ. 21. The Lyons roaring after their praie, doe ſeeke their meate at God. Wherby it doth appeare that the Lyons being very hungrie and greedy, they roare after their praie: and therfore to expreſſe how greedily Satan doth hunt after the ſoules of men, how hungry he is for to deuour them, he is likened vntounto a roaring Lyon which ſeeketh his praie. This compariſon ſheweth that hee is verie terrible, for a Lyon is a mighty beaſt, and being ſo hungrie and greedie that hee roareth for the praie, it much increaſeth the terror. The diuel then is here ſet forth vntounto vsus to be mightie, in as much as he is likened to a Lyon, and verie hungry & greedy in deuouring the ſoules of men, in that he is likened to a roaring Lyon. Who then that is wiſe wil make himſelf drūken in mind with cares and pleaſures, and lie ſleeping when ſuch a terrible enemie ſeeketh to deuour him? And now it may be demaunded, what is the cauſe that the holy Ghoſt doth ſet him foorth vntounto vsus to bee ſo mighty and ſo terrible? the cauſe is manifeſt, wee are ſecure, we are negligent, we are ready to ſleep, our minds are ouerwhelmed and drowned in all luſtes and carnall pleaſures, as if there were no danger at all: ſuch is our extreame madneſſe. And that is the cauſe why the Scripture in other places alſo deſcribeth the diuell to bee ſo horrible. Saint Paule calleth the Diuels Empires and powers, the rulers of the darkneſſe of this worlde, and ſpiritual wickednes in the high places. And ſheweth that the Diuelles hauehave their fierie dartes with which they ſeek to pearce through & ſlay the ſouls of men. Ephe 6. ver. 12.16. What a dreadful monſter is he ſet foorth to be Reu. 12. Hee is not only likened to a dragō, but alſo a moſt huge gret one, yea ſo mōſtrous great, that he caſteth forth a floud of waters out of his mouth, & his tail caſteth down the third part of the ſtars of heauen. He is not only a moſt monſtrous great Dragon, but alſo fiery red, burning with hatred, with crueltie, & blood. Full of deep ſubtilties, for he hath ſeuen heads. Very mighty, as hauing ten hornes. One that hath as a victorious Prince often conquered the nations of the world, for he hath ſeuen crownes. What a terror is ſet foorth in all theſe, a hungrie roaring Lyon, mightie powers with fierie dartes, a moſt monſtrous fierce Dragon, full of ſubtiltie, crueltie, and power? Is heer any place to be drunken and to ſleepe? doth it not ſtand vsus vponupon to be ſober and to watch? vnleſſe we account it a ſmall matter to fall as a praie into the pawes of this roaring Lyon, to hauehave our ſoules pearced through & wounded to death with his fierie dartes and to be ſwallowed vp into the bellie of this Dragon, and with him to be caſt into the lake of fire, which is the ſecond death. Reuel. 20. ver. 14. O beloued, let vsus p. 44not be ſo dull hearted, when the Lord doth warne vsus of ſuch an aduerſary, as to make no reckoning, but be as careleſſe, as if wee had no enemie at all that ſought our woe. Men in deed doe naturally feare and tremble at any ſignes of the preſence of diuels; if he ſhew himſelfe in any vgly forme, they be terrified: and yet neuertheleſſe moſt careleſlie make their owne mindes drunken with cares and carnall pleaſures, falling into a dead ſleepe, ſo that he vtterly ſpoyleth them, and woundeth them to death, and they feele it not. This is euen the courſe almoſt of the whole worlde. O lamentable and wretched eſtate! who can bewaile it ſufficientlie? Howe many thouſand thouſandes hauehave drunke themſelues ſtarke drunken with the delightes of this world, and as merrie as they bee, are by this roaring Lion deuoured as a praie, and ſwallowed vp by the Dragon? Drunken perſons, eſpeciallie when they be fallen into a deep ſleep, hauehave no perſeuerance of their miſeries: Bee they in debt, or condemned to death, they feele it not, but can laugh: and ſo playeth the drunken world. O how neceſſarie a thing is it then that we bee ſober and watch, to the end that we may eſcape ſuch daungers? But it is added further that this aduerſarie goeth about ſeeking whom he may deuour. This doth much yet further increaſe the perill, & ought ſo much the rather to mooue vsus vntounto a moſt carefull ſobrietie and watchfulneſſe: this aduerſarie doth continuallie ſeeke all occaſions, and lieth in waite to eſpie all aduantages, how he may deuour vsus as his praie. If a man hauehave a ſtrong aduerſarie, and one that hateth him ſo deadly that if he could catch him, he would take away his life: and the ſame his aduerſarie be a farre off in another countrey, and doth not lie in wayte for him, hee may be the more ſecure, hee may ſleepe quietlie. But if hee bee alwayes at hand, and doe in all places dogge him, to eſpie his fit opportunitie to doe him miſchiefe, doth it not ſtand him vponupon, if bee make any account of his owne life, to keep himſelfe ſober and watchfull? ſhall be drinke himſelfe drunken and lie downe to ſleepe? The Diuel our aduerſarie goeth about, hee is euer at hand, hee ſeeketh all occaſions how he may deuour vsus, is it now ſafe for vsus to ſleepe? Men when they ſeeke about and trauell, doe waxe weary, and muſt hauehave times to eate, and to take their reſt: it is not ſo with the Diuell, hee is very ſwift, hee is neuer weary, hee needeth no foode, nor yet any ſleepe, hee ceaſeth not day nor night for to worke our deſtruction. When wee trauell on the day hee obſerueth vsus, when wee lie vponupon our beds in the night he dealeth with vsus, there is no time that we can be free from him. If hee cannot preuaile at one time, he wayteth for another: if hee cannot ouercome a man in one ſinne, hee trieth him in another: and moſt carefullie he watcheth his fit occaſions, and then he tempteth ſtrongly.

To bring a man vntounto drunkennes, riot, & exceſſe and to ſpend his time in vaine exerciſes, he hath his inſtrumēts, euen riotous perſons, which are wholy p. 46giuen that way, for to draw and to perſwade. Wo be to that man which lighteth into the familiarity of ſuch ſinners that will ſo allure and intiſe him. What a wonderfull force there is in companie for to drawe men vntounto euill, cannot almoſt bee expreſſed: and therefore when Satan hath founde ſuch inſtruments for to ſet vponupon a man, hee hath gotten great aduantage. When a man is in place where he may ſecretly commit ſome foule ſinne, as theft or adultery, and the occaſions offred, then Satan layeth in hard. And ſo is it in other ſinnes. What ſhould I enter into particulars, ſeeing hee hath a thouſand wayes, a thouſand occaſions, yea ten thouſande ſleightes and crafty meanes for to winde in himſelfe. Alas what ſhall we doe? Our Sauiour ſaith, Watch and pray leaſt ye enter into temptation. Mat, 26. verſ. 41. And as hee ſaide to Peter, Simon, Simon, behold, Satan hath deſired to ſift you as wheat, Luk. 22.31. ſo let vsus al be aſſured, that he hath many wayes to ſift vsus, and to make triall what is in vsus. We are taught to pray, Lead vsus not into temptation: and this place doth ſhew how neceſſarie a prayer it is: for if the Lord giuegive ſcope to this enemie and leaue vsus to our ſelues, hee will find a thouſand meanes vtterly to ſpoyle vsus: hee wil euen deuour vsus as his praie, and wee ſhall not perceiue it, for therein lieth the greateſt daunger, that he blindeth the eies of the minde, and hardeneth the heart, when men feele not his working, nor imagine any ſuch thing. Hee that is ſober and doth watch, feeleth when he ſetteth vponupon him, and p. 47what harme he doth vntounto him: where as on the other ſide, he may doe what he will vntounto thoſe that are drunken and aſleep, and they know it not. Thus much touching the ſecond part: now let vsus come to the third and laſt part.

Whom reſist ſtedfaſt in the faith. If a mans aduerſarie be too ſtrong for him by many degrees, what is he the better that he watcheth, if hee can not auoide but that he will find him & come vponupon him? will be not kill him for all his watching? The like obiection may heere be made, namely, that the power of Diuels far exceedeth all power of man: as we ſee they be deſcribed to be mightie and terrible: and there is no way for a man to hide himſelfe from them, but they finde him out, and come vponupon him: what is hee then the better that he doth watch? Saint Peter doth anſwere vntounto this: that although in our own ſtrength we are nothing to this mightie roaring. Lyon yet there is a power in which we ſhall reſiſt him, put him to flight, and ouercome him, and be armed againſt al harmes: and that is the power of faith: Whome reſist (ſaith he) ſtedfaſt in the faith. Let it not ſeeme ſtrange vntounto any, that this power ſhould reſiſt him, and keep vsus in ſafetie, for it is the power of God. The Diuell is ſtrong and mightie, but what is he vntounto God? God is aboue all his power is infinite, there is no power that can ſtand againſt it. He that is ſtedfaſt in the faith, hee is armed and ſtandeth in the power of God: for faith apprehendeth the power of God and armeth vsus with it. He p. 48that ſtandeth in the faith, ſtandeth as it were in God, compaſſed about and couered with his power. And as it is vnpoſſible that Sathan ſhoulde preuaile againſt the power of God, ſo is it vnpoſſible that he ſhould ouerthrowe that man which ſtandeth ſtedfaſt in the faith: for ſo long as God cannot be ouercome, faith cannot be ouercome. Is not heere a moſt ſingular comfort and conſolation vntounto vsus in this battaile? Let the Diuell be neuer ſo mightie, neuer ſo ſubtill, fierce and raging, we hauehave a rock of defence, a ſafe tower to fly vntounto euē the inuincible power of almighty God, which we ſtād armed withal throgh faith. This is it which S. Paule teacheth where he ſpeaketh of the battell which we hauehave with the diuel: My brethren (ſaith hee) be ſtrong in the Lord, and in his mighty power. Put on the whole armour of God, that you may ſtand against the aſſaults of the Diuel. For we wraſtle not againſt bloud and fleſh, but againſt rulers, againſt powers, &c. Therefore take vntounto you the whole armour of God, that yee may bee able to reſiſt in the euill day, & hauing finiſhed all things, ſtand. Epheſ. 6. verſ. 10.11.12.13. Now it is faith that putteth vponupon vsus the whole armour of God, and maketh vsus ſtrong in his mighty power. It is faith, as he ſheweth in the ſame place, by which we ſhal quench all the fiery dartes of the diuell. Likewiſe S. Iohn ſetteth foorth this matter, ſaying, Whoſoeuer is borne of God ouercommeth the world & this is the victorie that ouercommeth the worlde, euen our faith. Who is it that ouercommeth the worlde, but he that beleeueth that Ieſus is the ſon of God? 1. Ioh. 5. ver. 4.5.6. By the world he meaneth the whole corruption of ſin, or whatſoeuer is againſt the commandementes of God, and ſo the Diuell the Prince of the world is included. He that ouercommeth the world, ouercommeth the prince of the world: for all the power of Satans kingdome is in darkneſſe and in ſin. Then when Saint Iohn ſaith that faith is our victorie, and that by it we ouercome the world, he teacheth that it is ſaith by which wee are armed with the power of God, in which we ſtand ſafe, and ouercome the Diuell.

Heerby it is manifeſt what a woonderfull precious thing faith is. There is no force that can ouercome it, he that hath obtained it cannot be poore, he cannot be vnhappy or wretched: all the diuels in hel cannot preuail againſt him. They that truſt in the Lord are as mount the Sion, which cannot be mooued, but ſtandeth faſt for euer. Pſalm. 125. verſ. 1 If it be then the moſt excellent thing that is, to ſtand ſtedfaſt in the faith: then are we aboue all other things to ſeeke after it For wiſdome teacheth to ſeeke moſt for the beſt thinges. Golde, pearle, and precious ſtones doe excell in price, and therefore they be greatly ſought after: and men do much reioice when they finde them. They bee more then droſſe being compared with faith, by which we put diuels to flight, and obtaine eternall glory. Shall wee not then ſeeke for faith? Shall we not make account that if we find it we hauehave found all? for what can a man hauehave more then God? And p. 50if we miſſe of it we hauehave loſt all: ſeeing without it nothing can defende vsus from the aſſaultes of the Diuell.

But when we are willed to reſiſt the Diuel ſtedfaſt in the faith, is it ſo that wee hauehave faith in our owne power, or when wee will? Can wee of our ſelues be ſtedfaſt in faith? Or is it a matter ſo eaſie to obtaine a ſtrong faith? Saint Peter hath no ſuch meaning. For goodly thinges are hard to be attained vntounto: and faith is the moſt precious and excellent of all other, & moſt hard to be come by. It is not in mans will or power to beleeue and to beleeue ſtedfaſtlie at his pleaſure. But Saint Peters meaning is, to mooue all men to ſeeke it where it is to be found, and by ſuch meanes as be ordayned for to come vntounto it by. For there is no man almoſt but will acknowledge that a ſtrong faith is a moſt rich iewell: but when it commeth to the matter they depriue themſelues for the moſt part, either deeming that they hauehave it or can hauehave it in their owne power reſting in a vaine ſhadowe, not knowing at all the nature of the true, liuely, and powerfull faith: or if they doe acknowledge it to be the gift of God; yet they neuer ſeeke it by thoſe meanes which he hath ordained to worke it in men, and to nouriſh it vp in them. When wee are therefore willed to reſiſt the Diuell ſtedfaſt in the faith, it is as much as to ſaye, giuegive all diligence, and vſe all the wayes and meanes that may be to increaſe and ſtrengthen your faith, that you may ouercome the Diuell. If you be diligent that way, happie are you, and if you take not that courſe, then are you vtterly vndone: for what way can you then eſcape the power and tyranny of the roaring Lyon?

But it will be ſaid, S. Peter doth not heere ſhewe how men ſhall come to this ſtedfaſt faith. No, for his whole doctrine tendeth to that point, in al this Epiſtle, and therefore hee needed not to put them in mind particularlie: yet it ſhall not be amiſſe for me to note ſomewhat.

He that will attaine to the true, liuelie, and iuſtifying faith, which armeth a man with the power of God, muſt firſt of all know for certainty, that he hath not ſo much as anie ſpark thereof of himſelfe: we are all of vsus by nature ſhut vp vnderunder vnbeleefe, and in miſerable blindneſſe: which while many doe not know they reſt and content themſelues in a certaine dead image of faith, and are vtterlie ſeduced, for that faith hath no power. He that knoweth this indeed, beholding the depth of the calamities which hee is in, will looke vp to God who is the giuer of faith. Hee is deſirous to know what the promiſes of God are which hee is to beleeue, and what the way is in which hee muſt walke to performe the duties of a Chriſtian life: for the true faith worketh by charitie (as Paule ſaith) and cannot be without good workes. He ſearcheth the Scriptures (as Chriſt willeth, Ioh. 5.) hee doth with all diligence bende his eare to heare the holy Goſpell of Ieſus Chriſt preached, feeling therein the power of God to worke faith. p. 52He doth crie and cal vntounto God day & night for to teach him, to lighten him, to giuegive him vnderſtanding, & to increaſe his faith: He findeth y^e bleſſing of God in theſe meanes, & therfore applieth them. But now on the contrary part, hee that reſteth in this, God giueth faith, and if it be his will. I ſhall hauehave it, and ſo deſpiſeth all meanes, not conſidering how God giueth faith, is vtterlie awrie, and out of the right way. From hence it is that there be ſo manie commendations of the word of God, and of the liuelie power that it hath to ſaue our ſoules. From hence it is that wee are often called vponupon to giuegive eare to the voice of God, to hearken to his counſels.

Thus ſhall wee obtaine the holy faith. And he that hath faith, and feeleth the power of God in him, if he will hauehave it increaſe, is to conſider the abundant kindnes of God who hath beſtowed ſo great a gift vponupon him, he is from the bottom of his heart to giuegive all praiſe and thankes and honor vntounto him for ſo great kindneſſe and merciemercy ſhewed. Moreouer, he is to take heed that wil be ſtedfaſt in the faith to reſiſt the diuel, that he bee rich in good workes, and that hee abſtaine from committing thoſe vices which nature doth lead vntounto. For in the time of triall, in the hower of temptation, or when Satan doth aſſault, it will greatly ſhake the mind, if a man when he doth looke for the arguments of a true faith, and findeth that hee hath beene fruitleſſe: but if his conſcience doe accuſe him not only of a ſlackneſſe in good workes, but alſo of foule ſinnes commited, then will he crie out that all his former profeſſion of the faith was but in ſhew or in hypocriſie.

This Apoſtle in the firſt chapter of his ſeconde Epiſtle teacheth, that if we ioyne vertue with our faith, and with vertue knowledge, and with knowledge temperance, & with temperance patience, and with patience godlineſſe, and with godlineſſe brotherlie kindnes, and with brotherlie kindneſſe louelove: we ſhal make our calling and election ſure, we ſhall if we doe theſe thinges (as he ſaith) neuer fall. 2. Pet. 1. verſ. 5.6.10. We ſhall perceiue aſſuredly if theſe things be in vsus, that God hath called vsus effectually, and that hee hath choſen vsus. And therein doth conſiſt the ſtedfaſtnes of faith, euen when we are ſure that God hath choſen vsus in his ſonne vntounto life eternall. If this aſſurance of Gods louelove and fauour towards vsus were not to be attayned vntounto, how could he ſay, Whom reſiſt ſtedfaſt in the faith? Can there be any ſtedfaſt faith without that? I beſeech yee let vsus thinke well of theſe things: let vsus vſe all care and diligence, yea all the holy meanes that God hath appointed to increaſe our faith, that being armed therby, we may reſiſt and ouercome our enemie the diuell.

But here it may be demaunded, whether the diuell be to be reſiſted only by faith, or ſome other things to be vſed? I anſwere, that Saint Peter doth ſet downe the only way by which we are to reſiſt the diuell: we hauehave nothing whereby to withſtand him but faith: and that is ſufficient alone to withſtand p. 54him, whatſoeuer way hee ſekeeth to hurt vsus. I ſuppoſe that the reaſon heerof is euident vntounto all men. The power of God alone is ſufficient (eueryevery man will confeſſe) to ſhielde vsus from the Diuell, and no power indeed but the power of God. Faith onelyonly armeth vsus with that power of God, and maketh it as it were ours. He that ſtandeth and liueth (as the the Scripture ſpeaketh) by faith, ſtandeth and liueth not in himſelfe, but in the power of God. If we thinke it lawfull to ſeeke help to reſiſt him, and to put him to flight any where but in God, then may we vſe ſome other way to reſiſt him beſides faith. We are to reſiſt him by praier, will ſome ſay. That is true, for prayer is a ſpeciall fruite of faith: the liuely faith doth bring foorth true prayer. And if the prayer bee not of faith, it cannot help to deliuer vsus from the tyranny of Satan. Faith ſendeth vp praier, yea with faſting ſtrong praier, which draweth downe the power of God vponupon vsus, which ſhieldeth and defendeth vsus from the rage of the fiende. All other meanes that hauehave beene deuiſed to put diuels to flight, are vaine and friuolous, yea meere illuſions of Satans owne deuiſing, which wickedlie deface the power of God. For when men cannot reſiſt by faith, then doe they flie vntounto thoſe other meanes as more ſure. Wofull is the ſtate of the world in this thing: that when men wil not learne of God to reſiſt the diuell: they learne at the diuell himſelfe. But that this thing may be more euident, we are to ſee how many wayes the diuell ſeeketh to deuour vsus. I doe not meane that we ſhould in particulars ſee thoſe wayes by which the Diuell deuoureth the ſoules of men: for who is able ſo to expreſſe them? ſurely not any mortall man. For he hath manifold ſleightes, ſubtilties and craftes: yea euen ten thouſand deuiſes of all ſorts to ſnare, and to entrap the ſoules withall: Hee hath alſo his forces and fierie dartes of terrour to wounde withall. It is no dealing in particulars: but to bee armed ſtronglie to reſiſt him howſoeuer he commeth. My purpoſe therefore is but to touch certaine generall heads which containe the reſt. So that this cruell aduerſarie, this roaring Lyon the Diuell may catch the praie & deuour it, he careth not which way it bee, for that is the ende of all, if hee may carie ſoules to hell. And therefore according to the ſeuerall ſtates and conditions that men bee in, hee frameth himſelfe to ſet vponupon them.

There is no man (I ſuppoſe) which will make any doubt that the diuel coueteth to plunge al men as deep as he can into all euill: but according as men are apt and incliued, he is faine to deale as he may, with ſome one way, with ſome another. Such as be ignorant, & in darkneſſe, with them he dealeth that he may keep the pure, cleere and heauenlie light of the Goſpell out of their harts, & ſo holde them ſtill vnderunder the power and in the kingdome of darkneſſe. Touching theſe Saint Paule ſaith, If our Goſpell be hid, it is hid to thoſe that periſh: in whom the God of this world hath blinded the mindes euen of the infidels, leaſt the light of the p. 56Goſpell of the glorie of Chriſt, ſhoulde ſhine vntounto them: which is the image of God. 2. Cor. 4. verſ. 3.4. To bring this to paſſe this enemie vſeth ſpeciall meanes, by which he may diffame the Goſpel and the profeſſion of it, as a doctrine not to bee ſuffered, breeding and drawing with it ſo manie enils As namelie, he ſoweth errours, hereſies, and wicked opinions. He is the father of al ſuch things. He raiſeth vp the heretickes and Schiſmatickes, and then ſuggeſteth to the heartes of men, which be his chiefe ſeruants, that the Goſpell hath bred them, and they proclaime it with open mouth. Behold and ſee (ſay they) what a doctrine is this, yea this new learning, that hath brought foorth ſo many foule hereſies and diuiſions. The diuell (ſay they) the diuell goeth with it. How can it be of God? how can it bee good doctrine which bringeth foorth ſuch fruit?

Satan did practiſe this while the holie Apoſtles were aliue vponupon the earth: as we read how the falſe Apoſtles did ſeeke almoſt euerie where to pul down that which S Paule had built. S. Iohn in the Reuelation mentioneth the Nicholaitanes, and a woman which ſaid ſhe was a Propheteſſe, that taught & ſeduced the ſeruāts of the Lord, that they might commit fornication, and eat of things offred vntounto Idols. And the ſame Apoſtle ſaith that in his time there were many Antichriſts (for ſo he calleth the heretikes which then were) 1. Ioh. 2. S. Paule ſaid to the Elders of Epheſus. I knowe this that after my departure there ſhall enter in among you grieuous Wolues, not ſparing the flocke, and there ſhall riſe vp of your ſelues that ſhal ſpeak peruerſe things to draw Diſciples after them. Act. 20. When all the Apoſtles were taken out of this life, then was this prophecie fully accompliſhed, for then did the diuell ſend foorth euen routs of wicked heretickes which did ſeduce manie, & greatlie trouble all Churches. Then had hee thoſe which cried out: Beholde what a Goſpell is this which hath brought foorth ſo foule and monſtrous opinions? Thus cunning lie did Satan work to keepe manie ſtill in their former blindnes. And in like maner in theſe dayes, when the light of the goſpell againe brake foorth, he raiſed vp horrible hereſies and ſectes, and then ſetteth his ſeruants a worke to crie out: See what fruits this new Goſpell bringeth forth? This hath made many ſo much offended at it, that they will not heare it: and ſo the Diuell holdeth them ſtill in their former blindneſſe, and deuoureth them as a praie. Alſo hee raiſeth vp lies and ſlaunders to diffame both the doctrine and al that profeſſe it. This hath beene his ancient practiſe: Chriſt was ſaid to hauehave a diuell, to be a raiſer of ſedition, and an enemie to Ceſar. His Apoſtles were deemed to be raiſers of faction and diſturbers of the common peace, enemies to the ſtate of princes, and the Chriſtians euer were accuſed to be men which ſecretly amōg themſelues did commit moſt foule and abominable ſinnes. True it is, that in all times he had manie which were hypocrites that profeſſed the trueth p. 58for a time and then falling into notorious offences, all the profeſſors were ſaid to be ſuch. Thus hath he in all times held many in darkneſſe, by making them out of louelove with the doctrine of ſaluation. And as when Chriſt was riſen from the dead, Satan did raiſe and ſpread a lie, namely that while the watchmen were aſleep, the diſciples of Chriſt did ſteale him away, and then ſayd he was riſen, and this lie was beleeued (though it were moſt abſurd & had no ſhew of liklihood) ſo looke what lies and ſlaunders he raiſeth vp nowe, manie doe beleeue them. For as S. Paul ſaith 2. Theſſ. 2. Becauſe men receiue not the louelove of the truth, God ſendeth them ſtrong deluſion to beleeue lies. Nowe for a man to reſiſt the diuell in theſe practiſes, that he be not ſeduced and held in blindnes, it is neceſſarie to hauehave knowledge of the trueth and a liuely ſaith. For if he come once to that, he ſhal find that the Goſpel is the pure and heauenly light, euen the power of God to ſaluation as S. Paule ſaith, to eueryevery one that beleeueth. Rom. 1. And that theſe ſectes and hereſies and troubles that follow it, are raiſed vp by the diuell himſelfe, euen of purpoſe to diffame the truth, that ſo men may abhorre to hear it preached. Such as hauehave receiued the knowledge of the truth and are lightened, in them hee ſeeketh how he may quench the light, or take the power of it out of their harts, and ſo deuoure them as his praie.

He hath diuers wayes and means to effect this. To ſuch as be the weaker in knowledge, euen as babes in vnderſtanding of the heauēly myſteries, he layeth ſtumbling blockes and offences, that he may cauſe them to ſtumble and fall, or to turne aſide out of the way into which they hauehave entred. He raiſeth vp terrours, troubles, and perilles to abaſh them. He tempteth and leadeth into diſpair, ſhooting his fierie dartes. To auoyde theſe perils, there is no way, but that as S. Paule prayeth for the faithfull at Coloſſa, that we bee filled with the knowledge of the will of God in all wiſdome and ſpirituall vnderſtanding: that we may walke worthie of the Lord in all pleaſing being fruitfull in all good workes, and increaſing in the knowledge of God: ſtrengthened in all might through his glorious power, vntounto all patience and long ſuffering with ioyfulneſſe, Coloſſ. 1. verſ. 9.10.11. Some others that hauehave receiued more knowledge he ſeeketh to caſt downe through pride and preſumption, he tempteth them to be puffed vp, and to ſwell, and ſo leadeth them into ſectes, errours, and hereſies, as his fit occaſion ſerueth, one parte into one, another into another.

Heere is need of ſound knowledge of heauenlie thinges, and of that ſincere faith which purgeth the heart, and emptieth it of pride and humaine preſumption, leading men to reſt only vponupon God with feare and trembling, euen with true humilitie. Alſo as hee perceiueth mens inclination, hee tempteth and leadeth them into grieuous and abominable ſinnes, and ſuch as God is highly diſpleaſed withal, ſome into one, and ſome into another, p. 60and ſo caſteth them downe. And in this hee is woonderfull ſubtill, and can finde what ſinne a man may moſt eaſilie bee brought into. If he bee inclined to vaine mirth and leſting, hee ſeeketh to fit him with companions for that: that when he hath receiued the touch of heauenlie motions, that vaine mirth may put it out. If hee bee inclined to vncleane luſtes of fornication, he wil finde the meanes (if it bee poſſible) to ſet as it were the bait before him, where hee may bee intiſed. And ſo is it in all other vices: ſo that men had need watch and pray leaſt they enter into temptation. They neede to bee armed with a ſtedfaſt faith to renſte, that by their faith, all the firie dartes of this horrible enemie may bee quenched. His ſubtilties to keepe men in blindneſſe, his lies and ſlaunders to driue men from the Goſpell, his aſſaultes to lead into deſpaire, his ſtumbling blocks and terrours to turne men out of the way, his temptation to leade into hereſies and ſectes, or into any foule ſinne, or whatſoeuer dartes hee ſhooteth, there is no way to reſiſt him, and to be kept ſafe, but by a true, a liuely, and a ſtedfaſt faith. Therefore (beloued) ſeeing this enemie is ſo vigilant, & doth ſo cruellie ſeek our deſtruction night and day, euen to ſwallow vsus vp into the gulfe of hell: and ſeeing he hath ſo manie ſleightes, ſo many trappes, ſo manie baytes and allurementtes, ſo manie firy dartes to wounde vntounto death: and ſeeing we are ſo readie to bee ſeduced, hauing no power of our ſelues; let vsus ſeeke to bee ſtronglie armed with the power of God, that ſo wee may get the victorie. There is no way for vsus to bee armed with the power of God, but by faith; ſo that the ende of all is this, that men labour for the increaſe and ſtrengthening of their faith: vſe all good meanes and that continually for the furtherance of the ſame. If vponupon ſuch a danger wee will not bee admoniſhed by this wholeſome admonition of the Apoſtle, we are more then fooliſh or mad.

It may be ſome man will ſay that the diuell is to be reſiſted onlie by faith when he commeth to hurte the ſoule: but is it not another caſe when he commeth to hurte the bodie, the cattell, or the goods of a man? Is he then alſo to be reſiſted onlie by faith? Or is it all one when he commeth to doe thoſe thinges of himſelfe, and when he is ſent to doe them by witches and ſorcerers? Is there now no meanes to reſiſt him but by faith? To anſwere to this queſtion, firſt it is to bee graunted that the diuels doe indeed delight to torment and to hurt man any way. And withal we ſee it plainlie taught in the ſcriptures that he hath had powwer and leaue ſometimes graunted vntounto him ſo for to hurt: As it was granted vntounto him to deſtroy Iobs goods, ſome by fire, and ſome taken away by robbers: to kill his children, and then to plague him in his body with moſt grieuous ſores. Wee read of many in the Goſpell whoſe bodies were poſſeſſed with diuelles, and whome hee did torment in verie grieuous maner.

p. 62And we muſt know withall that when he doth hurt in the bodie or in the goods, his chiefe drift and practiſe is thereby to deſtroy both body and ſoule, and ſo he may make it a meane to win the ſoule, hee will ceaſe for to hurt the body, ſeeming as if he were expelled. We read in the Goſpell of two poſſeſſed with diuels, and Ieſus caſting forth the Diuels, they beſought him to giuegive them leaue to enter into an hearde of ſwine, hee gaue them leaue, they entered, and caried the whole learde of ſwine headlong from a ſteepe place into the ſea, and drowned them, Math. 8. What was the purpoſe of thoſe Diuelles, what was their deſire? Was it no more then for to deſtroy the poore dumbe beaſtes? Yes verely they had a further reach, & a deeper practiſe. This it was, they ſought to bring Chriſt into hatred with the men of that region among whom hee was nowe come: and why? but euen that they might not heare him bringing the word of life. They knewe that thoſe men were worldly minded, and that the loſſe of their hogges woulde grieue them ſore, and that they had rather be without Chriſt, then that hee ſhould bring them ſuch loſſe. And ſo it came to paſſe, for the men of that citie came forth and entreated him to depart out of their coaſtes. Here was a craftie conueyance, and ſo Satan, whenſoeuer he obtayneth power to hurt the body of man, his cattell or goods, it is not without ſome great ſubtiltie of a further and a greater miſchiefe which he ſeeketh to worke. Then further we may bee ſure that it is all one whether he come of himſelfe, or be ſent by a witch. For I take it, none will be ſo ſimple as to imagine that if hee hauehave power to hurt, that he will lie ſtill and not hurt vnleſſe hee be ſent by ſome man or woman. And if hee hauehave not leaue granted him from God, no mortal creature can giuegive him power to touch the 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 vntounto 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, p. 62ſhall 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 hauehave 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 hauehave 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 anſwere vntounto theſe thinges, we may firſt conſider, that the Lord God for the triall of their faith and patience, doth giuegive leaue to Satan to afflict his children. This is for their good. What ſhould I vſe any proofe for this, but the exemple of Iob? 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 giuegive power or leaue vntounto 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 vsus. 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 hauehave 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 hauehave 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 vntounto him to afflict ſome, and to plague them in their bodies or in their goods, becauſe of their ſinnes. p. 64They hauehave deſpiſed the lawes of God, they bee careleſſe to knowe the way of ſaluation. When this ſcourge is vponupon them, they are to weigh and to conſider how grieuouſlie they hauehave offended, and how much they hauehave prouoked the Lorde to wrath, who hath therfore giuen leaue to this wicked enemie ſo to plague them. They ſhould nowe ſeeke vntounto the Lorde and intreate him to hauehave merciemercy vponupon them. They ſhould lament and bewaile their ſinnes, and turne from their wicked wayes vntounto 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 vponupon 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 vntounto 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 giuegive Satan power ſo long to afflict, let vsus not fall from God: let vsus 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 hauehave beene vſed, and yet no helpe at all, vntill other meanes hauehave 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 vntounto, when as they cannot preuaile by faith, are ſuch as they which are afflicted hauehave 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 hauehave them preſcribed by ſome wiſe man, or wiſe woman, who hauehave them from the diuell. Theſe be very paltrie things (as there be a number, I need not to repeate them, they bee too well knowne, and too much practiſed) and yet they be more ſought vntounto then faith is, which armeth vsus with the power of God. What a diſhonor is this to the high Maieſtie of the Almightie? What an infidelitie is it? Shall men run to the diuell for help? Is he fitter to teach them or of more power then God?

But ye ſay, we ſee the thing is wrought by thoſe meanes which could not otherwiſe be obtayned, Satan is expelled, and eaſe hath followed. Hath Satan p. 66expelled Satā? or hath he taught how he might be expelled indeede? Is the diuell become ſo ſimple? Wil he hinder his owne kingdome? Are men ſo fooliſh as to beleeue that he is by ſuch things in very deed driuen out? A man tormented ſore in his bodie, he feareth that it is ſome witch that hath done it. He is aduiſed by his neighbours to ſende vntounto ſome cunning man. Worde is ſent backe, that indeed he hath bad neighbours: let him do ſuch or ſuch a thing, and he ſhal hauehave eaſe. Well, he doth it & hath eaſe. What ſhall we think that the diuell is driuen out? A wofull driuing out. He doth ceaſe from tormenting the bodie for a time, that he may enter deeper into the ſoule. He winneth by this driuing out. The like may be ſaid where he hath power giuen vntounto him to deſtroy mens cattell. They be taught many thinges howe to reſiſt him: among other to offer ſome burnt offering vntounto him, they muſt burne ſomwhat aliue. Well he commeth no more: there is a power aboue faith that hath put him to flight. And where as you ſay that ſome hauehave beene of the minde that they would not ſeek any way or meanes, but only to God, and would reſt vntil he ſhould reſtrain the diuell: but hauehave been glad in the ende to vſe other meanes. It is a lamentable hearing, that the faith of any ſhould ſo far faile: that in ſteed of approching neerer to God by ſtrong repentance, they hauehave turned to the counſell of the diuell. If they could not find helpe by praier, they might be aſſured that the Lord would yet afflict them further, & that with al humblenes they ought to ſubmit themſelues vnderunder his mightie hand: yea they ought to hauehave conſidered the weakneſſe of their faith, and the grieuouſnes of their ſinnes, and ſo hauehave ſought by all meanes poſſible to get a ſtedfaſt faith, and vnfained repentance. This their affliction by Satan ſhould hauehave been a warning vntounto them, to make thē cleaue more firmlie to God, & to look better to themſelues, and ſee how it hath driuen them to run backe from God to the diuell. But you ſay God hath appointed meanes, and hee that refuſeth the meanes tempteth God. As for example, ſhal a man crie, Lord help, and not ſtirre? Indeed if you could prooue that God had appointed ſuch meanes to driue away diuels where faith cannot, your ſaying were true. But where can you prooue in al the whole word of God that any ſuch meanes are appointed to put diuels to flight? If thoſe meanes be not in the holie Scriptures, they be not ordained of God, they be not of faith, it is not the power of God that expelleth Satan, but it is his owne ſleight that ſeemeth to be repelled and vanquiſhed, when he is not; they be means of his own deuiſing, which he hath taught by thoſe that hauehave familiarity with him.

The holie Scriptures do condemne it as a moſt wicked thing, that men ſhould hauehave any dealing with diuels to be taught at their handes. Wee are to be taught of God, Chriſt Ieſus is our onelyonly Doctor: ſhall we then learne at the mouth of Diuels? A man is taken lame, he ſuſpecteth that hee is bewitched, p. 68he ſendeth to the cunning man: Hee demaun̄deth whom they ſuſpect, and then ſheweth the image of the partie in a glaſſe. When this is done he ſheweth and preſcribeth what the lame man ſhall doe for to get remedie: howe hee ſhall cauſe the olde witch to come vntounto him, and how he ſhall vſe her. Heer all is done by the direction of the diuell: are theſe meanes then appointed by God? Alſo there is one whome Sathan doth as it were poſſeſſe and doth torment the bodie: there is ſeeking vntounto god, but not like the Cananitiſh woman that came to Chriſt to hauehave the diuel driuen out of her daughter, who with the ſtrength of her faith would not be denied, Math. 15. but like to king Saule, who receiuing no anſwere from God, gate him by and by vntounto a Witch: for not finding helpe by faith and prayer, or by thoſe waies that God hath appointed, they then begin to hearken to the diuell, and he telleth them that if they ſhall doe ſuch a thing, ſuch a diuell ſhall depart. Heere be the meanes, which ſome doe holde to bee appointed by God.

But is not this a woonderfull blindnes that Satan can ſet vp himſelfe to bee a teacher, and men learning of him, ſhall thinke that they learne of God? Well ſay ſome, wee are glad to hauehave eaſe, we find that the diuell is expelled, we may think that God doth allow it. Shall a man be glad for to buy eaſe ſo deare? May we call that eaſe, when the diuell ceaſeth to vexe the body for a time, to the end that he may torment ſoule and bodie in hell for euer? If a man be ſicke of a burning ague, and take that to coole the heat and to giuegive eaſe for the time, which will afterwarde cauſe it to bee more burning, is that a good remedie? Is that a good remedie, which for a little while doth ſeeme to mitigate, but afterward doth increaſe the diſeaſe? Euen ſo the blind people doe imagine that Satan is expelled by thoſe meanes, by which indeed he entreth more deepe into them. For tell me but this, wherein doth the kingdome of the Diuel conſiſt? Is he not called the prince of this world, and the prince of darkneſſe? This his kingdome doth conſiſt in infidelitie, in darkneſſe and in ſinne. Hee that is vnderunder the power of ſinne, ſo that ſinne hath dominion ouer him, hee is vnderunder the power and working of Satan. Sinne is his kingdome, there is his throne, ye cannot ſeparate them, he cannot be caſt forth, and ſinne ſtill remaine in force. If pride, enuie, couetouſneſſe, hatred, malice, ſelfe-louelove, fornication, or any other ſuch ſinne doe raigne and rule in the heart of man, there ruleth the diuell: for theſe be the workes of the diuell. Heereupon our Sauiour ſaid to the Iewes, Ye are of your father the diuell: ye doe the workes of your father. Ioh. 8. Hee that will then caſte foorth the diuell, hee muſt caſt out thoſe workes. For hee that committeth ſinne is of the diuell, as Saint Iohn ſaith in his firſt Epiſtle chap. 3. Hee that ſtill committeth ſinne, and therefore is of the diuell, is the diuell expelled or driuen from him? I ſuppoſe that there is no man ſo void of reaſon, that he will imagine, that p. 70the diuell is driuen away from that man in whoſe heart he hath his throne and power. A man is ignorant of the word and waies of God: with his ignorance of neceſſitie goeth vnbeleefe: with vnbeleefe there goe the vnfruitfull workes of darkneſſe. There is much vanitie of minde, there is much prophaneneſſe, there be foule errors and abominable vices.

This man hath ſome of his cattell deſtroyed by the diuell: he would hauehave the diuel expelled, he hath not faith which armeth men with the power of God: he hath not the faith which ouercommeth the world, 1. Ioh. 5. or which purgeth the heart. Act. 15. or which quencheth all the firie dartes of the diuell. Epheſ 6. or (as Saint Peter ſaith heere) reſiſteth him: And ſeeketh ſome other helps to reſiſt him, yea, to be deliuered from him, and neuer doth conſider that hee is firſt to hauehave him remooued out of his heart. He ſhould conſider that the diuell (as Saint Paule ſaith) worketh in the children of diſobedience. Epheſ. 2. verſ. 2. And therfore ſo long as he is diſobedient to God, Satan cannot bee caſt foorth of his heart. If thoſe things can reſiſt Satan which men doe learne and practiſe heere in the world, as there be a thouſand deuiſes, by which he perſwadeth the world that he is reſiſted: then it skilleth not whether a man bee godlie or vngodlie, faithful or vnfaithful, touching the reſiſting & putting diuelles to flight. If when a mans cattell are plagued and deſtroyed by the diuell, it will deliuer the reſt if he burne one aliue: this way may the Iew, or the Turke, or the heathen caſt him out as well as the Chriſtian. And ſo it may be ſaid in all other their wicked means. They tend wholie therefore to this ende, that men may be held in infidelitie, in blindneſſe, and hardneſſe of heart, euen void of repentance for their ſinnes, that is the craftineſſe of Satan. For if diuels can bee put to flight and ouercome by ſuch meanes, men will neuer ſeek to be armed with faith, they neuer care for true repentance: they bee perſwaded that the diuell hath nothing to doe with them. And therein lyeth one of the greateſt ſubtilties of Satan that hee may deuour men when they dreame of no perill, and therefore ſeek not to God, to be armed with his mightie power through faith. For when men doe knowe that there is no way to eſcape but by faith (as Saint Peter ſaith heer, whom reſiſt ſtedfaſt in the faith) if they be not mad, they will hauehave a care to attaine to that true faith.

In the Poperie there were many things deuiſed to driue away diuels. Men were perſwaded that the ſigne of the Croſſe did put him to flight. They had their coniured holiwater to ſprinkle vponupon the men, and in their houſes, & thither the Diuel might not come. Likewiſe if a man had a peece of holie bread in his purſe, or any where about him, hee was armed, hee might goe ſafe in the darkeſt night that was. There were hallowed candles, and within the light of them the wicked Prince of darkneſſe could not approch. But there was yet a p. 72ſtronger thing and a more terrible vntounto the Diuels, then all the reſt, euen to hunt them out of the countrie.

The Lorde ſendeth lightening and thunder, and mightie windes: hee doth therby declare his maieſtie. When theſe tempeſtes doe ariſe, the diuell woulde gladly make men beleeue that hee hath raiſed them: hee would be as a God of power: and therfore he coueteth to ſhew himſelf in thoſe tempeſtes, and ſo doth come with terrour. To meet with this miſchiefe and to repell him, the Papiſtes had their hallowed belles, their Saintes belles, and thoſe they did ring out when any terrible tempeſt did approch, truſting that the ſounde of them would repel him, and put him to flight. O how the Diuell was skared with theſe things! S. Peter forgate himſelfe that he did not tel of theſe, and not ſpeake of reſiſting him by nothing but by faith. Such readie helpes for to defend men, and ſo eaſie, and not one of the Apoſtles would tell of them: but ſpeake only of faith to bee our victorie. Well (beloued) knowe for certaintie that all theſe are but ſleights of the Diuell: which were vſed in the poperie, and which many at this day doe vſe when they ſuppoſe that they are bewitched. Leaue all ſuch vngodly waies which the Diuell teacheth, and hearken to the holy Ghoſt, which willeth you to reſiſt the Diuell ſtedfaſt in the faith. Let all your ſtudie, and induſtrie, and care be, to bee armed with a ſtrong and liuelie faith. That ſhall couer you, and compaſſe you about with the almighty power of God. Yee ſhall bee as the mount Sion (ſaith the Prophete in the Pſalme) that cannot be remoued. All the infernall powers (or as Chriſt ſaith, the gates of hell) ſhall not preuaile againſt it. If you hauehave that faith, the roaring Lyon ſhall not deuoure you: but all his firie dartes ſhall bee quenched. Hee will doe what he can to holde you in blindneſſe, to leade you into ſinne, and into hereſies, he wil tempt you to deſpaire, but your faith ſhall preuaile. He will ſeek to hurt your bodies & goods, reſiſt him by faith. Bleſſed be our Lord that hath giuen vsus ſuch a tower of refuge. Amen.

FINIS.

p. 74THE SECOND SERmon vponupon 1. Peter, chap. 5. verſ. 8. and 9.

WHome reſiſt ſtedfaſt in the faith. We hauehave heard the exhortation or warning which Saint Peter giueth vntounto all men to be ſober and watch. Wee hauehave alſo in the ſecond place ſeene the cauſe why it behooueth vsus to be watchfull. There is an aduerſarie that doth ſeek to deuoure vsus both ſoules and bodies vntounto eternall deſtruction. Your aduerſarie the diuell (ſaith he) like a roaring Lyon walketh about, ſeeking whom hee may deuour. In the thirde place we hauehave been taught how to withſtand him and to get the victorie ouer him. Whom reſist ſtedfaſt in the faith. Where it hath beene ſhewed that faith armeth a man with the power of God. The power of God is inuincible & cannot be brought vnderunder, but getteth the victorie ouer all the terrible might of Diuels: ſo that it is not poſſible that hee ſhould be ouercome which hath faith. It conquereth all the infernall powers, and triumpheth at all times moſt gloriouſly ouer them. Whereby it is manifeſt what a woonderfull rich and precious iewell faith is. It preſerueth vsus ſafe from diuelles, and therefore is to bee coueted and ſought for aboue all treaſures. It is to bee ſought for at the handes of God, he is the giuer of it, and it is not a thing which is in mans owne power. Moreouer, ſeeing God doth giuegive it, and nouriſh it by means, he that will be ſtedfaſt in the faith, muſt vſe thoſe meanes that be ordained. Alſo it hath beene declared, that faith is the onlie thing by which wee are to reſiſt the Diuell: in as much as faith alone armeth vsus with the glorious power of God. Satan hath manie waies whereby he ſeeketh to deuoure and to ſwallow vp into hell the ſoules and bodies of men: as to holde ſome in blindneſſe and ignorance, to lead others into ſectes, errours and hereſies, to drawe men into vices and abominable ſinnes, to plague the bodies and the cattell of men? but which way ſoeuer hee commeth, faith doth quench all his firie dartes arming the ſoule of man, couering and compaſſing it round about with the mightie power of God. Al thoſe vain, yea thoſe moſt wicked means by which men ſeek to repell Satan, are to be renounced as meere illuſions. Men are to bee taught of God, and not to learne of diuelles: but Diuelles hauehave deuiſed thoſe means, and by ſuch as hauehave familiaritie with them hauehave deliuered the ſame to bee put in practiſe. As there be ſuch deuiſes among the Sorcerers which Satan hath craftily conueighed in: ſo alſo in the p. 76Poperie they did not ſeeke as Saint Peter willeth to reſiſt him by faith, but inuented other wayes. Thus far we proceeded in handling this Scripture: And now it remaineth as a principall queſtion to be handeled, whether this faith, by which the diuell is to be reſiſted, can be ouercome in any? that is, to ſpeake more plainlie, whether any man that hath the true and liuelie faith, by which the diuell is reſiſted, can vtterly looſe it, and fall from God finallie? whether his faith may vtterly faile and be vanquiſhed, & ſo hauing reſiſted Satan for a time ſtedfaſt in the faith, yet in the end he may be ouercome and deuoured by him?

Touching this queſtion, the Papiſts doe holde that a man may hauehave the true and liuely faith, and ſo fall from it, as that it be vtterly & wholie quenched in him, yea finally. And ſo by their doctrine ſuch as doe ſtand in this faith which Saint Peter requireth, and with the ſame doe reſiſt the diuel, may by the diuell hauehave that ſame their ſound and true faith ouercome, and ſo periſh eternally. Others there be, who will ſeeme to differ ſomewhat from the Popiſh ſort about this matter, and they do hold that the verie reprobate (ſome of them at the leaſt) are partakers for a time of the true, liuelie, and iuſtifying faith, which is afterward wholie and finallie extinguiſhed in them. Moreouer, they doe hold, that the ſame true and liuely faith may be wholy extinguiſhed in the elect, but not finally, becauſe it is vnpoſſible that the elect ſhuld periſh, and therein they differ indeede from the Papiſtes, which make election conditionall. If this doctrine of theirs bee true, then is there no man that can be certaine of his ſaluation. There is no man that is ſure he ſhall ſtand to the end, no man can reſiſt ſtedfaſt in the faith. For hee that to day doth get the victorie ouer the diuell by a true and liuely faith, to morrow may vtterly looſe his faith, and be ouercome by the diuell. If it bee ſo, then hath not Saint Peter heer taught how we ſhal hauehave vndoubted victorie: if he will vsus to reſiſt by ſuch a weapon as may be broken or deſtroyed, or plucked away from vsus, wee are then but in a very weake caſe.

It may be they will ſay, there is vndoubted victorie ſo long as a man doth reſiſt ſtedfaſt in the faith: and that Saint Peter hath no further intent. That is the thing which we are to enquire of. And this ſhall be made manifeſt, that whoſoeuer hath the true and liuely faith, ſhall vndoubtedly get the victorie ouer Satan: that it is vnpoſſible that his faith ſhould be wholie extinguiſhed, it is vnpoſſible that he ſhould periſh.

This is it which we affirme, that whoſoeuer doth attaine vntounto a ſtedfaſt faith (which is the thing which Saint Peter here requireth) that faith can neuer bee ouercome: for if it bee ouercome, it is not ſtedfaſt. It is the purpoſe of Saint Peter, not to teach that ſo long as a man is ſtedfaſt in the faith, ſo long he ſhall reſiſt the Diuell, and get the victorie, taking this, ſo long, as if it were vncertaine that hee which is once ſtedfaſt, p. 78ſhall continue to the end: but this is his full meaning, that ſo manie as attaine to be ſtedfaſt in the faith, ſhall vndoubtedlie vanquiſh Satan, and neuer be vanquiſhed by him. Hitherto then tendeth his doctrine, euen to ſhewe, that as wee are compaſſed about and beſet with diuels, who like moſt greedy deuouring Lyons doe ſeeke continually for to ſwallowe vsus vp: ſo if we ſeek ſo farre as to be armed with a ſtedfaſt faith, wee attaine to that eſtate out of which wee can neuer bee caſt. It is as much as if he ſhould ſay, the Diuell can neuer ouercome a ſtedfaſt faith: obtaine that and you are ſure to ſtand to the end.

Beloued, wee are not then to labour onelie for faith, but if we will be ſure to ouercome the diuel, and to ſtand to the end, we muſt labour to obtain a ſtedfaſt faith. But how can we bee ſure that this is the mind of the Apoſtle, to warrant men, that they ſhall get the victorie ouer the diuell, euen to the end, if they attaine vntounto a ſtedfaſt faith? I anſwere, that hee agreeth with himſelfe, teaching here the ſame thing which hee exhorteth vntounto in the firſt chapter of his ſecond Epiſtle: Here unto (ſaith he) giuegive all diligence, in your faith miniſter vertue, in vertue knowledge, in knowledge temperance, in temperance patience, in patience godlines, in godlineſſe brotherlie kindneſſe, in brother he kindneſſe louelove. For if theſe things be among you, and abound, they will make that you neither ſhall be idle nor vnfruitful in the knowledging of our lord Ieſus Chriſt. For he that hath not theſe thinges is blinde, and cannot ſee a farre off, and hath forgotten that he was purged from his olde ſinnes. Wherefore brethren giuegive rather diligence to make your calling & election ſure: for if ye doe theſe thinges, ye ſhall neuer fall. For by this means an entring ſhal be miniſtred vntounto you abundantly into the euerlaſting king dome of our Lord Ieſus Chriſt. 2. Pet. 1.5.6.7.8.9.10.11. In this place S. Peter doth moſt plainlie affirme that they which hauehave ſuch a faith as goeth with thoſe fruites, they come to an aſſurance that they be called of god, & choſen vntounto life and glory: and he doth aſſure and warrant them that they ſhall neuer fail. Hee addeth as a reaſon that they hauehave an entrance into the kingdome of Chriſt, which is euerlaſting. If the true liuely faith may faile and be wholy loſt, what aſſurance can anie man hauehave that hee is called of God and choſen to life eternall? Or how could the holie Apoſtle ſay, If yee doe theſe things ye ſhall neuer fall? Doe not they fall which looſe the faith, or in whome it is wholy quenched? Chriſt raigneth in all thoſe which hauehave the liuely faith, and if his kingdome may be broken downe againe where it once taketh place, how can it be ſaid in eueryevery reſpect to be eternall?

Now to ioyne theſe two places together, that man hath the ſtedfaſt faith whereby he doth reſiſt the diuel, which doth thoſe things which S. Peter mentioneth, and thereby is ſure hee is called and choſen, and that he ſhall neuer fall. Hee is firme & ſtedfaſt in the faith which commeth vntounto this: p. 80and ſuch as hauehave proceeded no further in the power of a fruitfull faith, but that they be ſtill vncertaine whether they ſhall ſtand to the ende, howe can they be ſaid to reſiſt the diuell ſtedfaſt in the faith? When S. Paule telleth vsus that the ſhielde of faith doth quench all the firie dartes of the Diuel, it is to giuegive courage and comfort, that ſuch as hauehave once gotten that ſhield, ſhall neuer be ouercome: for if the faith bee ouercome, then it doth not quench them all. The like courage and comfort Saint Peter doth heere miniſter, by ſhewing that being ſtedfaſt in the faith Satan is reſiſted. Where a man is ſure to get the victorie how valiantlie hee doth fight, what aſſaultes he wil endure, and with what comfort and conſolation of minde. But if the battell be made doubtfull, that although hee hauehave ſo liuely a faith which woorketh by charitie, yet he may looſe it, he may be ouercome, it daunteth and diſcourageth, it taketh away the comfort and conſolation. And this is to ouerthrowe that which the Lord of ſpeciall purpoſe hath allotted to his children, namely, that in all the trials, and afflictions, and temptations which they paſſe through, they may hauehave ſtrong conſolation. For it is written, Wherein God willing more abundantlie to ſhewe vntounto the heires of promiſe the ſtableneſſe of his counſell confirmed by an oth, that by two immutable things in which it was impoſſible for God to ly, we might hauehave ſtrong conſolation. Heb. 6. ver. 17.18. If God hath confirmed his promiſe by an oth, that all they which beleeue in his ſonne ſhall hauehave p. 81eternall life, why is it, or to what end is it, but that wee ſhould come to the aſſurance of ſaluation, without which aſſurance there can be no ſtrong conſolation? If men bee condemned for high treaſon, and then ſome hope of pardon followeth, it ſomewhat comforteth that they may ſuppoſe it may be they ſhall eſcape the tormentes of death, and not be executed; but ſo long as there is doubt they hauehave no ſtrong conſolation: but when they know aſſuredly, & hauehave it confirmed vntounto them that they are ſet free by pardon, then is their conſolation ſtrong indeede. We are all of vsus for high treaſon againſt God condemned to hell to endure eternall tormentes: A couenant and promiſe is made, that ſo many as doe beleeue in the ſonne of God ſhall hauehave free pardon, and ſo not onelie eſcape from thoſe endleſſe miſeries, but alſo be lifted vp into eternall glorie. So manie as doe wiſely and ſenſiblie conſider this wofull and miſerable eſtate, in which all are in by nature, cannot but be touched with great horror and fear. For is it a light matter to be caſt with the diuell and his Angels into eternal fire? Is hee not more then mad which can be merie ſo long as he is ſubiect vntounto ſo horrible damnation? Wel, there is hope of pardon, that ſo hee ſhall eſcape, in as much as God hath not only giuen his ſonne to bee a redeemer, but hath promiſed and bounde that his promiſe with an oath, that eueryevery one which beleeueth ſhall bee ſaued. Hee feeleth that he hath a faith, and it doth comfort him: but vntill he feele that the ſame his p. 82faith is the true and liuelie faith which getteth the victorie ouer Satan, and which can neuer be vanquiſhed, he cannot hauehave ſtrong conſolation. Eternall woe with the diuelles in hell is a moſt grieuous thing, & vnpoſſible it is that any man ſhuld hauehave ſtrong conſolation, vnleſſe he be ſure that he ſhall be deliuered from it: Whereupon it followeth, that feeing the bleſſed Lord God hath ordained that his children ſhall heere in the midſt of the battell againſt Satan hauehave ſtrong conſolation, that he doth alſo giuegive vntounto them aſſurāce of faith, yea ſuch a faith as they doe knowe can neuer be ouercome. Take away the one & take away the other. Wherby we ſee that they which do hold that the true and liuelie faith may be wholy loſt, ouerthrow the ſtableneſſe of Gods couenant. If they will obiect that manie hauehave great gladneſſe and conſolation which hauehave not any true ſaith, I aunſwere, that the blind world is drowned in a carnall conſolation, they doe not ſoundly beleeue, nor ſenſiblie conſider what eſtate they be in. They be but as drunken men, who through exceeding drunkenneſſe paſsing towards horrible torments, do not perceiue it nor regard it, but are merie and laugh and ſport themſelues: For they which are ſo merie and doe ſport themſelues ſo much in ſinne and in carnall pleaſures, if they did knowe or aduiſedly conſider whither they be going and what remaineth for thē, it would dampe all their mirth. It is not the ſtrong conſolation which the holie Ghoſt ſpeaketh of, that they hauehave. Theirs is but a drunken madneſſe. Such onlie as by a liuely faith doe feele the power of Chriſt in them mortifying and ſlaying ſinne, & quickening them vntounto righteouſneſſe and true holineſſe euen to walke in the light, and to bring forth the fruites and vertues of the ſpirite, hauehave the ſtrong conſolation. They bee aſſured that they be deliuered from hell, and made heires of eternall glorie: in as much as they know that God doth ſanctifie none but thoſe whome he doth glorifie. But they doe alleage ſundrie teſtimonies of the holie Scriptures, by which they vndertake to prooue that the verie reprobate hauehave the true, liuely and iuſtifying faith, which they do vtterlie looſe: and likwiſe, that the elect doe ſo fall, that the ſame true and liuelie faith for a time is vtterlie quenched in them. if it be ſo, then all aſſurance is gone, and with it there vaniſheth away all ſtrong conſolation. For if the true faith bee in the reprobate, then cannot any man thus argue, I hauehave the true, liuely and ſanctifying faith, therefore I am choſen of God and ſure to bee ſaued. Neither can he ſay thus, If I fall, I ſhal riſe againe: for what is it that can aſſure him that he ſhall riſe againe, if ſome that hauehave the ſame true faith which he hath, doe fal and neuer riſe againe? Let vsus therfore conſider what their proofes bee, or teſtimonies vponupon which they ſtande, to prooue that the true faith may be vtterly loſt. In the olde Teſtament it is thus written, But when the righteous doth turne away from his righteouſneſſe, and commit iniquity, and doth according to all the abominations p. 84which the wicked doth, ſhould he liue? all his righteous deedes which he hath done ſhall not be remembred: for his tranſgreſſion in which hee tranſgreſſeth, and for his ſinne in which hee ſinneth, for theſe he ſhall die. Ezech. 18.24. The Lord Ieſus ſaith, that there bee ſome which do beleeue for a time, & in time of temptation goe away. Luk. 8.1…. Thou ſtandeſt (ſaith S. Paul) by faith: be not high minded, but feare, Rom. 11. ver. 20. Alſo the ſame Apoſtle ſpeaketh of ſome that made ſhipwrack of the faith 1. Tim. 1. verſ. 19. Hee that thinketh hee ſtandeth, let him take heed leaſt he fall. 1. Cor. 10. ver. 12. Chriſt ſaith to the Angell of the Church of Epheſus. Thou haſt left thy firſt louelove, Reue. 2. ver. 4. Take heede leaſt anie man fall away from the grace of God, Heb. 12. verſ. 15. And S. Peter doth ſpeake of ſuch as are like the dog that returneth to his vomite. 2. Pet. 2. There be other places of ſcripture which they doe alſo alleadge to prooue that men that hauehave the true & liuely faith, may wholy looſe it, I will not ſtand to anſwere eueryevery one particularlie, but in generall, and thus, that whatſoeuer the word of God ſpeaketh of falling frō grace, of turning from the way of righteouſnes, or looſing the faith, it is not to bee vnderſtood of the grace of ſanctification or of the true liuely iuſtifying faith, but of that other faith which the holie ſcriptures doe ſpeake of, which the wicked may hauehave, and of thoſe graces which they alſo are after a ſort made partakers of. For this is ſufficient for me to ſhewe, that whoſoeuer is once partaker of the liuelie faith, he can neuer looſe that faith, hee can neuer periſh: for that being prooued it muſt needs be confeſled that all the ſcriptures which they alleadge are to bee vnderſtood not of that liuely faith, or of thoſe that be ſanctified. I am (ſaith Chriſt) the true vine, and my father is an husbandman. EueryEvery branch in me that beareth not fruite he taketh away, and eueryevery branch in me that beareth fruite he purgeth that it may beare more fruit. Ioh. 15. verſ. 1.2. Chriſt is the vine, & they which profeſſe his name be the brāches. Theſe branches be of two ſortes: the one ſort beareth no fruit, the other ſort beareth fruit. Now let it bee demanded what are they which beare fruit? It muſt needs be anſwered, they be ſuch as hauehave the true and liuely faith, they be ingrafted into Chriſt and doe receiue as it were the ſap or iuice of life from him. Their faith is that, which Saint Paule ſaith, worketh by charity, and therfore eueryevery one that hath that faith beareth fruite. Then who bee thoſe branches that beare not fruite? They be Chriſtians in name and in profeſſion; otherwiſe he would not ſay, Euerie branch in me that beareth not fruit. They be after a ſort grafted alſo into Chriſt in as much as they hauehave been baptized, and doe profeſſe to beleeue in him: but their faith is but a dead faith; otherwiſe it could not be ſaide, that they beare no fruite. By this we ſee it is euident that there is a difference of faith, there is a fruitleſſe or a dead faith, and there is a faith which is liuely, and cannot but worke. Then ſee how we are to argue out of this place. p. 86EueryEvery branch that beareth fruit, that is, eueryevery one that hath the true and liuely faith, ſhall be purged, that it may beare more fruit: therefore not any one of the reprobate hauehave the liuely faith. This conſequence is cleere, if wee conſider that he ſaith, Euerie branch that beareth fruit he purgeth, not to take it afterward away, but that it may bear more fruit. For will they be ſo bold as to ſay thus, Some branches that beare fruite ſhall bee taken out of the vine, as well as the branches that beare no fruite? Or thus, Some branches that beare fruite ſhall be purged that they may beare more fruite: but yet in the end they ſhall alſo bee taken out of the vine, were not that a ſtrange ſpeech? What difference, or what a vaine difference were that which Chriſt maketh of the branches, touching perſeuerance in the vine if the fruitfull branches, or any of them could be ſeparated from it, as well as the vnfruitfull? howe doe they make Chriſt to ſpeak? It may be they wil ſay, that the holy ſcripture ſpeaketh ſomtimes vnſuerſally, whē as yet exceptions in particulars are for to be admitted: and ſo his ſaying doth ſtand true although ſome branches that hauehave born fruit, be taken out of the vine and do periſh. I anſwere, that this cauill is of no force heer becauſe ourSauiour doth ſo ſpeak vniuerſallie, that he alſo ſpeaketh ſingularly. He ſaith not al the branches that in me bear fruit, but eueryevery branch in me that beareth fruit, he purgeth that it may beare more fruit. So that we may conclude, that there are none of the reprobate that hauehave the true and liuely faith: for if they had, they ſhoulde bring forth fruit and ſo remain for euer in the vine. Againe, whoſoeuer knoweth that hee bringeth foorth fruite, hee may be aſſured that he ſhal continue in the vine for euer, hee ſhall neuer periſh. Alſo Chriſt ſaith, I am the breade of life, hee that commeth to me ſhall not hunger in any wiſe, and he that beleeueth in mee ſhall neuer thirſt. This is the will of him that ſent me, that eueryevery one that ſeeth the ſonne and beleeueth in him may hauehave euerlaſting life: and I will raiſe him vp at the laſt day. I am that bread of life, your fathers did eate Manna in the wilderneſſe and are dead. This is that bread that came downe from heauen, that if anie man eate thereof, he ſhould not die. I am the liuing bread which came downe from heauen, if any man eate of this bread he ſhall liue for euer. He that eateth my fleſh and drinketh my blood hath eternall life: This is that bread which came downe from heauen, not as your fathers did eate Manna, and are dead: he that eateth of this bread ſhall liue for euer. Ioh. 6. ver. 35.40.48.49 50.51.54.58. From theſe Scriptures wee may drawe moſt firme concluſions, that not any one of the reprobate euer hauehave or can hauehave the true and liuelie faith: but that whoſoeuer beleeueth he is aſſured of life eternall: Chriſt teacheth that hee is the bread of life, and that whoſoeuer eateth of that bread he ſhall liue for euer. It is not poſſible that any man ſhould eat of that bread, and yet not liue for euer. EueryEvery one that beleeueth in him (I ſpeak p. 88of that liuelie faith which as the hand apprehendeth Chriſt, and by which we receiue him and his benefites) doth eat his fleſh, and drinke his blood. He that beleeueth in mee (ſaith hee) ſhall neuer thirſt: for let any mā ſhew a reaſon why ſome that beleeue in Chriſt doe eate his fleſh and drinke his blood & other ſome, hauing the ſame liuely faith, doe not. What will they ſay that the reprobate & damned, ſo many of them as euer come to hauehave the true and liuely faith (according as they imagine) do indeede eat the fleſh of Chriſt & drinke his blood, and ſo for a time be made liuely members of Chriſt, euen fleſh of his fleſh, and bones of his bones, as the Apoſtle ſpeaketh Epheſ. 5. ver. 31? If they doe not eat his fleſh & drink his blood, then hauehave they not the faith: remooue that effect, and the cauſe is remooued. If they will not abhor ſo wicked a ſpeech, but affirm indeed that the reprobate doe eate the fleſh of Chriſt, ſo many of them as hauehave the liuely faith: then let thē ſee how they ouerthrow alſo the whole force of the argumēt of Chriſt, by which he proueth that the Manna was not the bread of life; but that he himſelf is the bread of life. Your fathers (ſaith he) did eat Mā na in the wilderneſſe and are dead. If any man eat of this bread he ſhal liue for euer. How ſtandeth his argument, conſider of it I pray you. Your fathers did eat Manna in the wilderneſſe, and yet are dead in their ſinnes: they are dead in the ſpirituall and eternall death (for of that death hee ſpeaketh, ſeeing they alſo which eat the fleſh of Chriſt doe die the naturall death) therefore Manna was not the bread of life that commeth downe from heauen. For that which ſome did eat of, and yet did die eternallie, is not by any meanes the bread of life. And how doth hee prooue that hee himſelfe is the bread of life? I am the breade which came downe from heauen: if any man eate of this bread he ſhall liue for euer. Thus ſtandeth his reaſon. Whoſoeuer eateth the fleſh of Chriſt, he ſhal liue for euer: therefore the fleſh of Chriſt is the bread of life. If they ſhall now ſay, ſome of the fathers in the wildernes did eate the Manna, and yet died in their ſinnes: it cannot be denied: and thereupon Chriſt doth affirme that Manna was not the bread of life that commeth downe from heauen: and then adde their owne ſaying, which is this, ſome doe eate the fleſh of Chriſt, and yet do die in their ſinnes: what will then followe? if this reaſon do ſtand in force; Your fathers did eat Manna in the wildernes and are dead: therefore Manna was not the bread of life. Then ſhall not this alſo follow, Many doe eat the fleſh of Chriſt, and yet are damned: therefore the fleſh of Chriſt is not the bread of life. Thus it is euident that ſuch as do affirme that any of the reprobate hauehave the liuelie faith, doe gainſay Chriſt, and ouerthrow the force of his argument.

To proceede, what can be more firme to proue that the reprobate cannot hauehave the true, liuely and iuſtifying faith, then that which Saint Paul hath written? Where this ground is firſt to bee laide, that whoſoeuer he is that hath the true iuſtifying faith, he hath the ſpirite of ſanctification, the ſpirite of adoption: for thus the Apoſtle conioyneth them: wherein alſo after that yee beleeued, yee were ſealed with the holy ſpirit of promiſe, which is the earneſt of our inheritance, vntounto the redemption of the purchaſed poſſeſſion, vntounto the praiſe of his glorie: Epheſ. 1. ver. 13.14. Is there any ſo abſurd as to hold that a man is a liuely member of Ieſus Chriſt (as eueryevery one is that hath the liuelie iuſtifying faith) and yet hath not that holy ſpirite of promiſe, that ſpirite of adoption, that ſcale, and that pledge? If they will ſay that the faith which the reprobate doe attaine vntounto is without this ſpirite of adoption, or without this ſeale or pledge: then doe wee holde with them, and then doth it follow, that the faith of the reprobate is not the true iuſtifying and ſanctifying ſaith which purgeth the heart, Act. 15. But if they ſhall ſay that the reprobate are for a time partakers of the ſpirit of ſanctification, euen of that ſpirit of adoption: then will there diuers right wicked conſequences follow, which are to be baniſhed far frō chriſtian religiō. For firſt touching the ſpirit of adoption, ſee what the Apoſtle ſaith; As manie as are led by the ſpirit of god, they are the ſons of God. For ye hauehave not receiued the ſpirit of bōdage again to fear; but ye hauehave receiued the ſpirit of Adoption, whereby we crie Abba, Father. That ſame ſpirite beareth witneſſe vntounto our ſpirit that we are the ſonnes of God. Rom. 8.14, 15, 16. If anie of the reprobate be led by the ſpirit of God, or be at anie time ſanctified, then hath not S. Paule here ſaid true, that as manie as are led by the Spirit of God, they are the ſonnes of God. Some of the reprobate indeed doe taſte of the heauenly power, but they are not led with the ſpirit of God: they be not ſanctified, they walke not after the ſpirit. Moreouer, the ſpirit of adoption, the ſanctifying ſpirit which is in al that hauehave the true, liuely and iuſtifying faith, beareth withes with and to the ſpirit of the beleeuers, that they be the children of God. This is the liuely faith when a man beleeueth that the Lorde God is his father, and that he is the ſonne of God. And this faith is not ſeparated from the ſpirit of adoption, for it is vponupon his teſtimonie that they do beleeue, and by him they crie Abba, Father. Is not this ſpirit a true ſpirit? and is not his witnes moſt firme andtrue? If it be as thoſe men ſay, that the reprobate are partakers of the ſpirit of adoption, then is not his teſtimonie firme and true. For then that ſpirit of adoption teacheth ſome man to call God Father, and witneſſeth to his ſpirit that he is the ſonne of God, when as he is the childe of the diuell: for hauing that faith, and that teſtimonie of the ſpirit in him to day, to morrow he doth by their ſaying, vtterly and ſinally loſe that faith and that ſpirit. What an opinion is this to ſay that a man hath the true faith, that is to ſay, beleeueth by the teſtimony of the holy Ghoſt, that God is his father, and yet he is indeed the child of the diuell? And moreouer, doth not the Apoſtle ſay, that after they beleeued they were ſcaled with the p. 92holie ſpirit of promiſe? This is more then the bare teſtimonie of the ſpirit, if I may ſo ſpeake, that hee ſealeth. Can this ſeale be diſanulled or broken, or made fruſtrate? Is this ſeale vntrue? If it bee euer ſet vponupon the reprobate, it is deceiueable. If their opinion be true: no man can then ſay thus, God hath ſealed me with his ſpirit, therfore I doe belong to God: For a reprobate hath that ſeale, and it faileth him: then who can ſay that it is a ſeale, which is true and infallible? Saint Iohn ſhewing vponupon what teſtimonies faith in Chriſt is grounded: ſaith, There be three that bear record in heauen, the Father, the Word, and the holie Spirit, and theſe three are one. And there bee three that bear record in earth, the ſpirit, & water & blood, and theſe three agree in one. If we receiue the teſtimony of men, the teſtimonie of God is greater: For this is the witnes which hee teſtifieth of his ſonne. Hee that beleeueth in the ſonne of God, hath the witneſſe in himſelfe. 1. Ioh. 5. verſ. 7.8.9.10. Why are all theſe witneſſes but to giuegive aſrance of faith? And if theſe witneſſes doe teſtifie vntounto a man that he is the childe of God and ſhall be ſaued (for eueryevery one that hath the true & liuelie faith, hath it vponupon the teſtimony of all theſe witneſſes) and yet hee is a reprobate: then is not the witneſſe of God greater then the witneſſe of men. Then alſo to what end ſhould be mention all theſe foreſaid witneſſes? They giuegive an abſolute teſtimonie that eueryevery one that beleeueth hath life euerlaſting.

By theſe places it is manifeſt that the reprobate cannot be partakers of the ſanctifying faith, they be not led at any time by the ſpirit of adoption, they be not ſealed vp with the holy ſpirit of promiſe, they hauehave not the witneſſe of God within them: whoſoeuer therefore hath theſe thinges, let him be aſſured he ſhall neuer periſh but if he be ſanctified, he is iuſtified, hee ſhall bee glorified. Rom. 8. ver. 32. And this is it which the holie Scripture in many places proclameth, that whoſoeuer beieeueth in the ſonne of God, he ſhal neuer be confounded.

But what if the reprobate neuer hauehave the true faith, nor the ſpirit of adoption? yet doe not the elect ſo fall and ſinne ſometimes, that there is no ſparke of true faith left in them for the time? This is the great cunning of the diuell to roote vp as it were the ſiableneſſe and foundation of the truth. But the word of God meeteth with it, and teacheth, that whoſoeuer is regenerate and borne of God in the new & ſpirituall birth, as eueryevery one is that hath the liuely faith, ſeeing whoſoeuer is in Chriſt, he is a new creature: the ſame man cannot ſo fall that this new birth ſhould be extinguiſhed in him. For this wee hauehave the teſtimonie vttered by Saint Iohn, in theſe words, Whoſoeuer is born of god ſinneth not, for his ſeed remaineth in him, neither can he ſinne, becauſe hee is borne of God. 1. Ioh. 3. ver. 9. Alſo, we know that whoſoeuer is borne of God ſinneth not, but he that is begotten of God keepeth himſelfe, and that wicked one p. 94doth not touch him. chap. 5. verſ. 18. In the former of theſe two ſayings, there be two members, and vntounto either of them, there is annexed a reaſon to confirme the ſame. As whoſoeuer is borne of God ſinneth not: for his ſeede (this is the reaſon) remaineth in him. And then the ſecond member, Neither can hee ſinne: the reaſon, becauſe hee is borne of God. Now ſee if they doe not directlie gainſay the holie Ghoſt, which holde that a man regenerate may looſe the faith, & be vtterly voide of the ſpirit of ſanctification. For firſt, whereas S. Iohn ſaith, that whoſoeuer is born of God, he ſinneth not. They ſay, a man hath his faith vtterhe quenched, and is wholie depriued of the ſpirit of adoption. What ſin then is it that he ſinneth not? He that falleth in ſuch ſort as that he becommeth void of the true faith, and of the ſanctifying grace of God, what is he other but as an infidell for the time, and what ſinne is it that he committeth not? Shall it be ſaid of ſuch a man, he ſinneth not? It may be this poore cauill will be vſed, Hee that is borne of God ſinneth not ſo long as he continueth in that eſtate, ſo long as he continueth borne of God. A vaine and moſt fooliſh ſpeech, for if a man that is vnregenerate and borne of GOD through a true and liuelie faith, do ſo fal, it is ſinne that caſteth him downe, then he doth ſinne while he is in that ſtate. For doth hee firſt caſt away his faith, and the grace of the ſanctifying ſpirit, and then commit ſinne, and not before? What greater ſinne then the falling from the faith, and caſting forth vtterlie the grace of ſanctification? But ſee how Saint Iohn meeteth with all cauilles, in the reaſon which he annexeth to confirme that firſt member. Why doth not any one that is borne of God, ſinne? For (ſaith hee) his ſeede remaineth in him. What is the ſeed of God which remaineth in all that are borne of God? The word of God is called the incorruptible ſeed by which God doth beget his children, 1 Pet. 1.23. That word is but an inſtrument, the holie Ghoſt is the worker of the new birth: and therfore our Sauiour teacheth, except a man bee borne againe of water and of the ſpirit, hee cannot enter into the kingdome of God. Ioh. 3. verſ 5. The ſeed of God then is the graces of the ſanctifying ſpirit, & the liuely word. Thoſe men that ſay, a man may loſe his faith, and the ſpirit of ſanctification, doe in flat ſpeech contrarie that which the holie Apoſtle heere ſpeaketh. The ſeed of God (ſaith Saint Iohn) remaineth in all thoſe which are borne of God, and therfore they doe not ſinne, that is to ſay, they do not ſinne that deadly ſinne of falling from God, or of being ſeparated from Chriſt: which is not true if their ſaying bee true: for there remaineth no ſeed of God in thoſe that doe wholy loſe their faith, and in whome the ſanctifying graces are vtterly extinguiſhed. It may be they wil here again adde their vaine cauill, that the ſeed of God remaineth in them ſo long as they bee borne of God, and hold the faith, and ſtand in grace. As it Saint Iohn ſhould ſay thus, the ſeede of God remaineth p. 96in them, ſo long as the ſeede of God remaineth in them. Is not this a very wiſe ſpeech to be aſcribed to the holy ghoſt? He ſpeaketh abſolutely, that whoſoeuer is borne of God, the ſeed of God euer after doth remaine in him: & therefore he ſinneth not. Let them go with their ridiculous diſtinction, the feed of God remaineth in them, ſo long as it remaineth in them: for that ſpeech they muſt be forced to vtter, vnleſſe they will confeſſe, that when he ſaith his ſeede remaineth in them, we muſt take it remaineth in them for euer. If the ſeede of God remaine for euer in the regenerate, then doth ſaith and the ſanctifiing ſpirit remaine in them for euer. For will they ſeparate theſe? But to put all out of doubt, and to miniſter ſound comfort, or (as the holy ghoſt ſpeaketh) ſtrong conſolation to all that hauehave the true and liuely faith, euen to let them knowe indeed, and vnderſtand for certainty, that they can not periſh, that they cannot be ouercome by Satan in the battel: he addeth, Neither can he ſinne: confirming it with this reaſon, becauſe he is born of God. What can they ſay vntounto this? How will they auoide this? Will they ſay that Saint Iohn meant heere ſome other matter? Is it not clearer then the Sunne, that the regenerate cannot wholy bee depriued of faith, nor of the ſpirit of ſanctification, when he ſaith, they can not ſinne? Can they wholie looſe their faith and all the ſanctifying grace, and yet can they not ſin? O how happie and bleſſed is the ſtate and condition of that man which hath attained to the true & liuelie faith, who hath the ſpirit of ſanctification, by which hee is led, euen the ſpirit of adoption that beareth witneſſe with his ſpirit that he is the child of God, ſeeing he may be tempted, and ſundrie times be led a wrie into ſome ſinnes, but it is vnpoſſible that he ſhuld fall from God? And what is the reaſon by which he prooueth that hee cannot ſo fall: Becauſe (ſaith he) he is borne of God. Conſider where the force of this reaſon lieth. Men are mortall, their ſeede is corruptible, and that which is borne of man is corruptible and mortall. God is incorruptible and immortall, and ſo the ſeede of God is called incorruptible ſeed and immortal: whereupon it doth follow that the birth which is of God is incorruptible and immortall. Where the life of God is, it cannot bee be extinguiſhed. Thinke it not ſtrange then that Saint Iohn ſaith, he cannot ſinne, becauſe he is borne of God. Except they will denie the manifeſt and cleare teſtimonies of the word of God: except they will affirme that the ſeed of God is corruptible and ſo decayeth, and doth not abide in thoſe that are begotten of God: except they will alſo make the teſtimonie of the ſpirit of adoption deceiueable & falſe: finally, except they will make the ſeale of God and the pledge which he giueth, of none effect, denying that men are to make their calling and election ſure, and ſo to hauehave ſtrong conſolation. Let them renounce this Popiſh errour, that the true and liuely faith, and the ſanctifying ſpirit p. 98may be in the reprobate, and that the ſame liuelie faith & quickening grace may be wholie put out for a time in the elect. It may bee demanded that ſeeing the word of God is ſo euidēt, that men are to reſiſt the diuel ſtedfaſt in the faith, as being fully aſſured that he which hath once attained the liuely faith can neuer be ouercome nor periſh: what ſhuld be y^e cauſe that ſome do hold that true faith & the ſpirit of adoption may be had & loſt again? What ſhould caſt them vponupon ſuch rocks, or driue them into ſuch abſurdities? Surely they be driuen into theſe while they do (as they ſuppoſe) eſchue more dāgerous rocks, & greater abſurdities. They would hauehave it to be ſomwhat in mans own wil & power to receiue faith & the whole work of regeneratiō. They wold hauehave it be in the power & wil of man to retain the ſame faith & ſanctifying ſpirit & to loſe thē. Why are they of that mind? Is it becauſe they enuy, that god ſhuld hauehave the whole praiſe & glory of mans ſaluatiō, as man being not able to doe any thing the grace is wholy of God? We cannot ſay ſo. But it is another thing that driueth them hereunto: & that is this: they take it that vnles it be in mans wil & power to receiue and to retain faith, it wil follow from an higher cauſe, & that is this: namely that ſuch as God hath choſen vntounto life, to thoſe he giueth faith & worketh in thē by his ſpirit the new birth. Then the other ſort (if there be no power in mā) cānot attain to the faith & regeneratiō, they be before ordained vntounto eternal deſtruction. Thē wil it follow that there is predeſtinatiō, euē an eternal decree of God, by which he hath choſen and ordained ſome to life euerlaſting, and appointed others to eternall deſtruction. This doctrine they ſay chargeth God with iniuſtice & with crueltie. For what is more cruell then of purpoſe to create and make any of his workes or creatures to be condemned vntounto eternall torments? Where is then (ſay they) the infinit merciemercy, iuſtice and goodneſſe of God? To charge the Lorde God with any crueltie or iniuſtice, is moſt wicked, blaſphemous and abominable. And therefore they hold this the moſt ſafe courſe for the defence of the iuſtice and mercy of God, where the word of God ſpeaketh of election, to take it thus, that GOD hath choſen vntounto life eternall all thoſe whome he did foreſee would receiue the faith, walke in obedience and continue to the end, and ſo their faith, good works and perſeuerance which God foreſaw, is the cauſe that mooued the Lord to chooſe them. On the other ſide, that he hath not reprobate any, but hee hath foreſeene that they either woulde not receiue the faith at al, or els after they hauehave receiued it, of their owne wickednes fall from it vtterly and finally, and ſo he hath before ordained them in his foreknowledge vntounto damnation. This they ſay ſtandeth with reaſon, the other they hold to be repugnant to reaſon. What ſhall we ſay to this? ſhall wee heere enter for to diſcourſe at large by the ſcriptures touching election and reprobation? I hauehave no ſuch purpoſe. But only ſo farre as agreeeth p. 100with our preſent matter, namely to make it appeare, that the ſtedfaſtneſſe of our faith, and the full aſſurance of our ſaluation, dependeth vponupon the knowledge of our election. As namely, if wee finde in vsus the true and liuely faith, which goeth with the ſpirit of ſanctification, wee may then riſe vp to that high cauſe, and be aſſured that the Lord hath in that his eternall and vnchangeable decree choſen vsus in Chriſt to be his children, ſo that wee cannot periſh.

To come then to an anſwere to thoſe men: Is not this a ſtrange thing, that they will comprehend by reaſon how God could decree the choiſe or election of ſome of his creatures vntounto life, and the reprobation of others vntounto eternall deſtruction for their ſinnes, and yet not vniuſt? If wee alleage the ſentence of the Apoſtle, But who art thou O man that pleadeſt with God? They aunſwer that they doe not pleade with God, but they ſtand for the defence of the iuſtice and merciemercy of God, leaſt that ſhuld be imputed vntounto him which is vniuſt and cruell. No? Is not this to plead with God, or againſt God, when hee ſhall bee iuſt, hee ſhall be good, hee ſhall bee mercifull, no further than thy reaſon can comprehend? He muſt yeeld a reaſon vntounto thy vnderſtanding and capacitie, with what right or equitie he could doe ſo, or ſo, or els thou wilt reiect it? Is not this I ſay, to plead againſt God? Saint Paule after hee hath diſputed of the reiecting of the Iewes, and the calling in of the Gentiles, breaketh foorth into this exclamation: O the deepneſſe of the riches both of the wiſdom and knowledge of God: how vnſearchable are his iudgments and his wayes paſt finding out! Rom. 11. To this agreeth the Prophet in the Pſalm, ſaying, Thy iugdments are as the great deep. Let it be demanded, what iudgementes of God are thoſe which be vnſearchable, or which bee as the great deep? Are they not thoſe iudgmēts which he executeth vponupon his creatures, and eſpecially vponupon his chief creatures, Angels and men? If theſe his iudgments be as the great deep, euen vnſearcheable & incōprehenſible both vntounto men and Angels, then is it ſo in the higheſt matter, namely that hee hath ordained by his eternall decree to beſtow eternall life and glory vponupon ſome, and to appoint other ſome vntounto 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 p. 102hath 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 eueryevery thing, and yet is iuſt: yea all the cauſes of his counſelles he open vntounto thee, if it bee ſo. Why then did Saint Paule crie out. How vnſearchable are his iudgments! Why faith 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 hauehave nothing to ſtand higher then thy reaſon can reach vntounto and comprehende. Thou ſaieſt that whatſoeuer is contrarie vntounto 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 condē ned vntounto 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 louelove, 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 louelove 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 vntounto the woman and to tempt her? why did hee not forewarn the man and the woman, that ſuch an enemie woulde ſet vponupon them? or why did he not giuegive thē ſtrength to get the victorie in that tēptation? O wilt thou ſay, God did only ſuffer thoſe thinges to bee done p. 104by 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 vntounto 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 merciemercy of God? VVilt thou thus call the iuſtice of God and his merciemercy vnderunder 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 vntounto all? If any ſhall replie and ſay hee was ſent vntounto 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 vntounto 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 giuegive that effectuall grace of his ſpirit vntounto all as to beleeue in his ſon vntounto 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 hauehave a perfect example in Saint Paule, who was a cruell perſecuter. Chriſt ſaith, No man commeth vntounto me, except the father which ſent me draw him. Ioh. 6. VVhy did hee not drawe p. 106Herode, 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 hauehave murthered them moſt wickedlie, ſo that they hauehave 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 vntounto honour and an other vntounto diſhonour? Or ſhall the thing formed ſay to him that formed it, Whie haſt thou made me thus? O beloued, let vsus lay aſide all ſuch vaine and curious preſumptions: and let vsus, as the holie Scripture directeth vsus 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 hauehave the true faith but the choſen of God. Not any doe receiue the ſpirit of adoption which witneſſe unto 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 hauehave the liuelie faith, I hauehave receiued the ſpirit of adoption, which doth witneſſe with my ſpirit that I am the childe of God: I am regenerate, I hauehave the true repentance, I am ſanctified: Satan doth tempt mee ſtronglie manie wayes, but I am ſure, though he often as it were foile thee, 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 wauer and doubt: but when we knowe that we are kept by the power of God, as it is written, 1. Pet. 1. Then hauehave 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. p. 108Yea, will ſome man ſay, but eueryevery 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 hauehave 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 vntounto, in the place before alleadged, where he willeth vsus 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 vntounto it. Set your hearts vponupon 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.

End of the text · George Gifford, Two Sermons on 1 Peter 5:8-9 (1597)