The first Sermon.

BLessed Peter an Apostle of Iesus Christ, 1 Pet. 1.1 wrote 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 [Page 34]were also dispersed among the heathen: so that S. Iames wrothis 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, vnto 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 vnto 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 vnto 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 mer­cie 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 haue read vnto you, and which I am now to handle. It may bee diuided into three partes: Of which the first is an [Page 35]admonition, or an exhortation, wherby he stirreth vp all the faithfull vnto sobriety and watchfulnes, in these wordes, Be sober and watch. The second part sheweth what cause there is to moue all men vnto this sobriety and watchfulnes, or how much it standeth them euery way vpon, seeing they haue 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 haue here to deale in, is of the greatest moment. If a man haue 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 vpon him vnawares, and with the greatest aduantages be can, to take away his life: will he not watch and take heed? yea will he not bee glad to learne how he may so arme and strengthen himselfe that hee may withstand his saide cruell enemie when hee commeth? Here is a farre greater matter, not the [Page 36]losse 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 haue 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 foo­lish a thing is it, that we should bee so carefull to beware of men, that they may not harm vs, which is but in lighter matters, & in the mean time haue no regard how to beware of diuels, which seek our eternal wo and miserie? Hearken therfore (belo­ued) vnto this wholsome instruction: for nowe will I come to handle euery 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 vnto vs, Be sober and watch. It is in vaine to call vpon 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, [Page 37]drowsinesse cōmeth vpon him, and he falleth into a sound sleep, his aduersary may come vpon him and doe vnto 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 vpon it and a dead sleepe, so that the spirituall enemie may come vnto 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 vnto, 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 vnto that sobrietie of the mind? or is it his purpose to exhort vnto sobrietie in drinking also, together with that other? I aun­swere that he requireth both: in as much as a man cannot haue a sober and watchfull minde which [Page 38]doth 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 vpon 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 vs giue good heed, and follow this wholsome counsell which the holie Ghost doth here giue vnto vs 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 di­uell, &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 vs vnto all sobri­etie and watchsulnesse of minde, here is so fearfull and so horrible a danger set before vs, 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 vs vp vnto 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 wofull 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 vpon vs, and there is no helpe nor any way to escape him. Behold here, what the cares and pleasures of the flesh do bring men vn­to, that is to say, they cannot watch, but their mind is drowned and cast into a deepe sleepe, so that the diuell commeth vpon them, and taketh them as a praie, swalloweth them vp vnto eternall captiuitie. But there is great force in euerie worde to expresse vnto vs this danger, and therfore I will handle them particularlie. Your aduersarie. Saint Peter propoundeth vnto vs 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 cie to his aduersarie, to beware of him, that hee [Page 40]catch 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 vnto 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 addersa­ries, 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 vnto vs make full account of that. There is no pittie of mercie with him, neither is he any way to be trusted, for he is alyar, 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 vpon the earthare 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 vnto this, we are to vnderstand, that S. Peter speaketh [Page 41]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 vs 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 manfree then from the assaults and temptations of Diuels: they seeke to deuoure euery soule. Let no man imagine that hee can bee drunken in minde, and so lie asleepe; and [Page 42]yet be free from danger: He that will escape must be sober, and watch, for a multitude of Diuelles compasse vs about. It is sayd further, As a roring Lyon. We are very fast asleep if this roaring can­not awake vs, and cause vs 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 vnto 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 vnto vs 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 vnto vs 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. [Page 43]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 haue their fierie dartes with which they seek to pearce through & slay the fouls 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 homes. 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 vs vpon 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 haue 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 vs [Page 44]not be so dull hearted, when the Lord doth warne vs 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 haue drunke themselnes starke drunken with the delightes of this world, and as merrie as they bee, are by this roaring I on deuoured as a praie, and swallowed vp by the Dragon? Drunken persons, especiallie when they be fallen into a deep sleep, haue 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 vs vnto 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 [Page 45]vs as his praie. If a man haue 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 vpon, if hee make any account of his owne life, to keep him­selfe sober and watchfull? shall he 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 vs, is it now safe for vs to sleepe? Men when they seeke about and trauell, doe waxe weary, and must haue 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 vs, when wee lie vpon our beds in the night he dealeth with vs, 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 vnto drunkennes, riot, & excesse and to spend his time in vaine exercises, he hath his instrumēts, euen riotous persons, which are wholy [Page 46]giuen 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 vnto euill, cannot almost bee ex­pressed: and therefore when Satan hath founde such instruments for to set vpon 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 vs al be assured, that he hath many wayes to sift vs, and to make triall what is in vs. We are taught to pray, Lead vs not into temptation: and this place doth shew how necessarie a prayer it is: for if the Lord giue scope to this enemie and leaue vs to our selues, hee will find a thousand meanes vtterly to spoyle vs: hee wil euen deuour vs as his praie, and wee shall not perceiue it, for there in 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 suchthing. Hee that is sober and doth watch, feeleth when he setteth vpon him, and [Page 47]what harme he doth vnto him: where as on the o­ther side, he may doe what he will vnto those that are drunken and asleep, and they know it not. Thus much touching the second part: now let vs 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 vp­on him? will he 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 vpon him: what is hee then the better that he doth watch? Saint Peter doth answere vn­to 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 offaith: Whome re­sist (saith he) stedfast in the faith. Let it not seeme strange vnto any, that this power should resist him, and keep vs in safetie, for it is the power of God. The Diuell is strong and mightie, but what is he vnto 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 vs with it. He [Page 48]that 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 vnto vs in this battaile? Let the Diuell be ne­uer so mightie, neuer so subtill, fierce and raging, we haue a rock of defence, a safe tower to fly vnto euē the inuincible power of almighty God, which we stād armed withal throghfaith. This is it which S. Paule teacheth where he speaketh of the battell which we haue 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 vnto you the whole armour of God that yee may bee able to resist in the euill day, & haning finished all things, stand. Ephes. 6. vers. 10.11.12.13. Now it is faith that putteth vpon vs the whole armour of God, and maketh vs 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 worlds, [Page 49]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 faith 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 thatt rust 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 haue found all for what can a man haue more then God? And [Page 50]if we misse of it we haue lost all: seeing without it nothing can defende vs from the assaultes of the Diuell.

But when we are willed to resist the Diuel sted­fast in the faith, is it so that wee haue 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 vnto: 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 feeke it where it is to be found, and by such meanes as be orday­ned for to come vnto 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 haue it or can haue 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, giue 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, [Page 51]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 vs by nature shut vp vnder 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. [Page 52]He doth crie and cal vnto God day & night for to teach him, to lighten him, to giue him vnderstan­ding, & to increase his faith: He findeth y ^e blessing of God in these meanes, & therefore applieth them. But now on the contrary part, hee that resteth in this, God giueth faith, and if it be his will. I shall haue 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 vpon to giue 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 haue it increase, is to consider the a­bundant kindnes of God who hath bestowed so great a gift vpon him, he is from the bottom of his heart to giue all praise and thankes and honor vn­to him for so great kindnesse and mercie 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 vnto. 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 [Page 53]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 loue: 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 vs, that God hath called vs effectually, and that hee hath chosen vs. And therein doth consist the stedfastnes of faith, euen when we are sure that God hath chosen vs in his sonne vnto life eternall. If this assurance of Gods loue and fauour towards vs were not to be attay­ned vnto, how could he say, Whom resist stedfast in the faith? Can there be any stedfast faith with­out that? I beseech yee let vs thinke well of these things: let vs 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 haue nothing whereby to withstand him but faith: and that is sufficient alone to with­stand [Page 54]him, whatsoeuer way hee seeketh to hurt vs. I suppose that the reason heerof is euident vnto all men. The power of God alone is sufficient (euery man will confesse) to shielde vs from the Diuell, and no power indeed but the power of God. Faith onely armeth vs 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 vs from the tyranny of Sa­tan. Faith sendeth vp praier, yea with fasting strong praier, which draweth downe the power of God vpon vs, which shieldeth and defendeth vs from the rage of the fiende. All other meanes that haue 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 vnto 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 vs. [Page 55]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 vpon 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 vnder 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 [Page 56]Gospell of the glorie of Christ, shoulde shine vnto 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 euils. 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 vpon 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 vnto 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 [Page 57]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 cunninglie 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 haue 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 whichsecretly 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 [Page 58]for a time and then falling into notorious offen­ces, all the professors were said to be such. Thus hath he in all times held many in darknesse, by making them out of loue 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 loue 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 haue knowledge of the trueth and a liuely faith. 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 e­uery 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 haue 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 [Page 59]babes in vnderstanding of the heuaēly 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 haue 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, vnto all patience and long suffering with ioyfulnesse, Coloss. 1. vers. 9.10.11. Some others that haue 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 vpon 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, [Page 60]and 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 iesting, 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 reliste, 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 vs 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 vnto death: and see­ing we are so readie to bee seduced, hauing no power of our selues; let vs seeke to bee stronglie [Page 61]armed with the power of God, that so wee may get the victorie. There is no way for vs 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 vpon 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 hutte 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 granted vnto him so for to hurt: As it was granted vnto 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.

And 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 giue them leaue to enter into an hearde of swine, hee gaue them leaue, they entered, and caried the whole hearde 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 [Page 63]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 haue power to hurt, that he will lie still and not hurt vnlesse hee be sent by some man or woman. And if hee haue not leaue granted him from God, no mortal crea­ture can giue 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 vnto them, because of your vnbeleefe. This kind (saith he) goeth not out but by prayer & fasting, Math. 17. Where wee see that the diuel tormēting the body, is to be cast out by faith, yea by a strong faith, which is to bee assi­sted with fasting and prayer. But what if the diuell (say some) afflicting the bodie, or destroying the goods cannot be remooued by faith or withstood, [Page 62]shall not men then seeke to remooue him, or to withstande him some other wayes? As wee are taught by experience, that the diuell possessing the bodie of some man, woman or child, and tor­menting the same, prayer hath been vsed, and that very often, and yet no remedie hath beene found, but by other meanes he hath been expelled. Yea, some haue been of that minde that God hauing giuen Satan power to touch their bodies, their children, or their goods, they would seeke no fur­ther but to God, saying, that as hee had giuen him power, so when it should please him hee woulde restraine him, and thereupon they would rest: but in the ende they haue beene glad to vse other meanes. God hath appointed meanes, and they tempt God that refuse them. If a man be fallen in­to a ditch, and lie still praying, God helpe mee, Lord help me, and doth not stir to clime out, hee may he long enough. If there be meanes by which the diuell is driuen out, why should not men vse them, seeing we may suppose that God hath ap­pointed those meanes? To answer vnto these thinges, we may first consider, that the Lord God for the triall of their faith and patience, doth giue leaue to Satan to afflict his children. This is for their good. What should I vse any proofe for this, but the exemple of sob? He was throughlie tried. Now seeing it was the will of God that he should so be tried, both for his owne good, and for the instruction of many others, though his faith were a right strong faith, yet in this thing it did not re­pell [Page 63]Satan, but he had power giuen him to touch his goods, children and body. And so we may hold it vndoubtedly, that if God will giue power or leaue vnto Satan to touch the bodie, the children, or the goods of any faithfull man, for such a pur­pose as this was in Iob, faith doth not remooue him from so afflicting: but faith in those so for a time afflicted doth resist him, so that hee doth not nor cannot preuaile against the soule. That is e­nough for vs. Such a man is to submit himselfe to the chastisement of God for his trial. If Satan can­not be remooued from hurting him in those out­ward thinges which are of lesse value, let him hold fast that he resist him by faith, so that hee win not his soule and he is well: the Lord God will in his good time deliuer him from that other calamitie. Let him knowe it is for his good that he is so cha­stised.

The woman of Canaan, Math. 15. was a wo­man of a wonderfull faith, for Christ saith, I haue not found so great faith in Israell, and yet the Di­uell did torment her daughter. She did not seeke any other meanes, but sought out Christ, and ob­tained of him to haue the Diuell cast out, which did so grieuously torment her child. This was for her triall, and she did for the time endure it, resi­sting the diuell so mightilie by faith that he could not preuaile against her soule.

Moreouer, the diuell hath power giuen vnto him to afflict some, and to plague them in their bodies or in their goods, because of their sinnes. [Page 64]They haue despised the lawes of God, they bee carelesse to knowe the way of saluation. When this scourge is vpon them, they are to weigh and to consider how grieuouslie they haue offended, and how much they haue prouoked the Lorde to wrath, who hath therfore giuen leaue to this wic­ked enemie so to plague them. They should nowe seeke vnto the Lorde and intreate him to haue mercie vpon them. They should lament and be­waile their sinnes, and turne from their wicked wayes vnto the way of righteousnesse: and then should this their calamitie be a meane to bring thē neerer to God, to the saluation of their soules. They are to intreat the Lorde vpon their repen­tance to remooue the plague from them. And if it bee not remooued, they are still more and more to be humbled, they ought to fast and pray, yea they are to vse all good meanes to come to the true knowledge of God, and to a sound faith, that they may escape from being deuoured by this e­nemie vnto eternall damnation. If the Lorde doe not deliuer them by and by, but that they be tormented in their owne bodies, or in their children or goods, let them knowe it is because they doe not so throughly repent, nor so through­lie seek the Lord as they ought to doe. Let them therefore yet humble themselues further, and seek more earnestlie to knowe the way of God, and to be armed with true and liuely faith.

There was a woman which had a spirite of in­firmitie eighteen yeares, and was bowed together [Page 65]and was bowed together, and could in no wise lift vp her selfe: Iesus healed her, and said, that Sa­tan had bound her eighteen yeares. Luk. 13. ver. 11.13.15. If the Lord shall giue Satan power so long to afflict, let vs not fall from God: let vs not seek to resist him anie way but by faith. Ye say it is knowne by experience, that where the diuell hath tormented some, prayer and all holie means haue beene vsed, and yet no helpe at all, vntill other meanes haue been sought. Then belike there be meanes which are stronger against the deuill then faith & prayer. And there is some power mightier against him thē the power of god: for those means which some men flie vnto, when as they cannot preuaile by faith, are such as they which are afflic­ted haue learned either by a prescriptiō frō the di­uel himself, saying, let such or such a thing be don, and there shall be remedie; or els they haue them prescribed by some wise man, or wise woman, who haue them from the diuell. These be very pal­trie things (as there be a number, I need not to re­peate them, they bee too well knowne, and too much practised) and yet they be more sought vnto then faith is, which armeth vs 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 [Page 66]expelled 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 vnto some cunning man. Worde is sent backe, that indeed he hath bad neighbours: let him do such or such a thing, and he shal haue 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 vnto him to destroy mens cattell. They be taught many thinges howe to resist him: among other to offer some burnt of­fering vnto 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 haue 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 haue been glad in the ende to vse o­ther meanes. It is a lamentable hearing, that the saith of any should so farfaile: that in steed of ap­proching neerer to God by strong repentance, they haue 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, [Page 67]& that with al humblenes they ought to sub­mit themselues vnder his mightie hand: yea they ought to haue considered the weaknesse of their faith, and the grieuousnes of their sinnes, and so haue sought by all meanes possible to get a sted­fast faith, and vnfained repentance. This their affli­ction by Satan should haue been a warning vnto 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 haue familiarity with him.

The holie Scriptures do condemne it as a most wicked thing, that men should haue any dealing with diuels to be taught at their handes. Wee are to be taught of God, Christ Iesus is our onely Do­ctor: shall we then learne at the mouth of Diuels? A man is taken lame, he suspecteth that hee is be­witched, [Page 68]he sendeth to the cunning man: Hee de­maundeth 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 vnto 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 vnto god, but not like the Cananitish woman that came to Christ to haue 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 vnto 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 haue 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 [Page 69]for euer? If a man be sicke of a burning ague, and take that to coole the heat, and to giue 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 vnder the power of sinne, so that sinne hath dominion ouer him, hee is vnder 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-loue, 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 [Page 70]the 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 haue 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 haue 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: [Page 71]this way may the lew, or the Turke, or the heathen east him out as well as the Christian. And so it may be said in all other their wicked means. They tend 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 haue 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 vpon 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 [Page 72]stronger thing and a more terrible vnto 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 [Page 73]faith. That shall couer you, and compasse you a­bout with the almighty power of God. Yee shall bee as the mount Sion (faith the Prophete in the Psalme) that cannot be remooued. All the infer­nall powers (or as Christ saith, the gates of hell) shall not preuaile against it. If you haue 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 vs such a tower of refuge. Amen.

THE SECOND SER­mon vpon 1. Peter, chap. 5. vers. 8. and 9.

WHome resist stedfast in the faith. We haue heard the ex­hortation or warning which Saint Peter giueth vnto all men to be sober and watch. Wee haue also in the second place seene the cause why it behooueth vs to be watchfull. There is an aduer­sarie that doth seek to deuoure vs both soules and bodies vnto eternall destruction. Your aduersarie the diuell (saith he) like a roaring Lyon walketh a­bout, seeking whom hee may deuour. In the thirde place we haue 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 vnder, 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 [Page 75]times most gloriously ouer them. Whereby it is manifest what a woonderfull rich and precious iewell faith is. It preserueth vs 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 giue 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 vs 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 haue deuised those means, and by such as haue familiaritie with them haue 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 [Page 76]Poperie 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 haue 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 haue 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 [Page 77]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 haue vndoubted victorie: if he will vs to resist by such a weapon as may be broken or destroyed, or plucked away from vs, 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 vnto 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, [Page 78]shall 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 vs 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 vnto a stedfast faith? I an­swere, that hee agreeth with himselfe, teaching here the same thing which hee exhorteth vnto in the first chapte rof his second Epistle: Hereunto (saith he) giue 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 lie kind­nesse loue. 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, [Page 79]and cannot see a farre off, and hath forgotten that he was purged from his olde sinnes. Wherefore bre­thren giue 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 vnto 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 haue such a faith as goeth with those fruites, they come to an assurance that they be called of god, & chosen vnto life and glo­ry: and he doth assure and warrant them that they shall neuer fall. Hee addeth as a reason that they haue 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 haue 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 haue the liuely faith, and if his kingdome may be broken downe againe where it once ta­keth place, how can it be said in euery 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 vnto this: [Page 80]and such as haue 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 vs that the shielde of faith doth quench all the firie dartes of the Diuel, it is to giue courage and comfort, that such as haue 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 haue 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 haue strong consolation. For it is written, Wherein God willing more abundantlie to shewe vnto 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 haue 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 haue [Page 81]eternall 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 haue no strong consolation: but when they know assuredly, & haue it confirmed vnto them that they are set free by pardon, then is their con­solation strong indeede. We are all of vs 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 haue 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 vnto 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 euery 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 [Page 82]faith is the true and liuelie faith which getteth the victorie ouer Satan, and which can neuer be van­quished, he cannot haue strong consolation. E­ternall woe with the diuelles in hell is a most grie­nous thing, & vnpossible it is that any man shuld haue strong consolation, vnlesse he be sure that he shall be deliuered from it: Whereupon it follo­weth, that seeing the blessed Lord God hath or­dained that his children shall heere in the midst of the battell against Satan haue strong consolation, that he doth also giue vnto 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 haue great gladnesse and consolation which haue not any true faith, 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 haue. Theirs is but a [Page 83]drunken madnesse. Such onlie as by a liuely faith doe feele the power of Christ in them mortifying and slaying sinne, & quickening them vnto righ­teousnesse and true holinesse euen to walke in the light, and to bring forth the fruites and vertues of the spirite, haue 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 haue 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 haue 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 haue the same true faith which he hath, doe fal and neuer rise againe? Let vs ther­fore consider what their proofes bee, or testimo­nies vpon 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 [Page 84]which the wicked doth, should he liue? all his righteous dee des 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. 8.13. 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 loue, 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 haue the true & liuely faith, may wholy loose it, I will not stand to answere euery 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 haue, 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 [Page 85]the liuelie faith, he can neuer loose that faith, hee can neuer perish: for that being prooued it must needs be confessed 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. Euery branch in me that beareth not fruite he taketh away, and euery 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 haue 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 euery 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 haue 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. [Page 86]Euery branch that beareth fruit, that is, euery one that hath the true and liuely faith, shall be purged, that it may beare more fruit: therefore not any one of the reprobate haue 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 vniuersally, whē as yet ex­ceptions in particulars are for to be admitted: and so his saying doth stand true although some bran­ches that haue born fruit, be taken out of the vine and do perish. I answere, that this cauill is of no force heer, because our Sauiour doth so speak vni­uersallie, that he also speaketh singularly. He saith not al the branches that in me bear fruit, but euery 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 haue the [Page 87]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 euery one that seeth the sonne and beleeueth in him may haue 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 hue 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 haue or can haue 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. Euery one that beleeueth in him (I speak [Page 88]of 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 euercome to haue 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 haue 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 haue 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 [Page 89]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 haue 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 haue the true, liuely and iustifying faith, then that which Saint Paul hath written? Where this ground is first to bee laide, [Page 90]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, vnto the redemp­tion of the purchased possession, vnto 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 euery one is that hath the liuelie iustifying faith) and yet hath not that holy spirite of promise, that spirite of adoption, that seale, and that pledge? If they will say that the faith which the reprobate doe attaine vnto 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 haue not receiued the spirit of bōdage again to fear; but ye haue receiued the spirit of Adoption, whereby we crie Abba, Father. That same spirite beareth witnesse vnto 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, [Page 91]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 haue the true, liuely and iustifying faith, bea­reth witnes 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 vpon 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 and true? 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 finally lose that faith and that spirit. What an opinion is this to say that a man hath the true faith, that is to say, 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 sealed with the [Page 92]holie 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 vpon 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 vpon 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 giue as­rance of faith? And if these witnesses doe testifie vnto a man that he is the childe of God and shall be saued (for euery one that hath the true & liue­lie faith, hath it vpon 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 he mention all these foresaid witnesses? They giue an absolute testimonie that euery 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 haue 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 beleeueth in the sonne of God, he shal ne­uer be confounded.

But what if the reprobate neuer haue 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 stablenesse 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 euery 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 haue 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 [Page 94]doth not touch him. chap. 5. vers. 18. In the for­mer of these two sayings, there be two members, and vnto 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 vtterlie 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 [Page 95]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 if Saint Iohn should say thus, the seede of God re­maineth [Page 96]in 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 seed 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 faith 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 haue 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 vnto 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 [Page 97]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 awrie 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 haue strong consola­tion. Let them renounce this Popish errour, that the true and liuely faith, and the sanctifying spirit [Page 98]may 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 vpon 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 haue it to be somwhat in mans own wil & power to receiue faith & the whole work of rege­neratiō. They wold haue 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 haue 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 vnto 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 vnto eter­nal destruction. Thē wil it follow that there is pre­destinatiō, [Page 99]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 vnto eter­nall torments? Where is then (say they) the infinit mercie, 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 vnto 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 haue receiued it, of their owne wickednes fall from it vtterly and finally, and so he hath before ordained them in his fore­knowledge vnto 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 haue no such purpose. But only so farre as agree­eth [Page 100]with our present matter, namely to make it appeare, that the stedfastnesse of our faith, and the full assurance of our saluation, dependeth vpon the knowledge of our election. As namely, if wee finde in vs 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 vs 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 vnto life, and the reprobation of others vnto 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 mercie of God, least that shuld be imputed vnto 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 vnto 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: [Page 101] 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 iudgments 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 vpon his creatures, and especially vpon his chief creatures, Angels and men? If these his iudg­ments be as the great deep, euen vnsearcheable & incōprehensible both vnto 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 vpon some, and to appoint other some vnto eternal ignominie & torments, which they shall endure iustly for their sinnes: For if any iudgementes of God bee vnsearcheable, or any where, it is in predestination. It may bee rightlie said, that if the counsels, and wayes, and iudge­ments of God be not vnsearchable in that eternal decree; then is there no iudgmēt of god vnsearch­able: which is to denie not only the saying of the Apostle and of the Prophet, but also after a sort to denie God, for he that will make his iudgmentes to be searchable, maketh also God himselfe to be searchable. Wilt thou measure and comprehend the counsels, the decrees, and the iudgementes of God by reason? Then measure and comprehend God himselfe, euen that eternall and infinit maie­stie, with thy reason. Nowe if it bee so, that God [Page 102]hath chosen some for this cause that he did foresee that of their owne wil and power they would be faithfull, do good works & continue to the ende. And on the other side, that hee did foresee who would be vnfaithfull, wicked, and rebellious euen to their death, and those in his foreknowledge he saw to be iustly damned. Here is nothing incom­prehensible in these iudgmentes. For thy reason doth find out, and thy vnderstanding doth com­prehend all causes, and thou canst shew a reason how God hath done euery thing, and yet is iust: yea all the causes of his counselles he open vnto thee, if it bee so. Why then did Saint Paule crie out, How vnsearchable are his iudgments! Why saith the Prophet also, That they be a great deepe? The Prophet was dull of conceipt (it seemeth) and so was Paule: for thou hast entred into this great deepe, and hast with the light of thy reason searched out all things, and whatsoeuer is not a­greeable to the same thy reason, thou doubtest not to dash it out of Gods decrees. Thou wilt haue nothing to stand higher then thy reason can reach vnto and comprehende. Thou saiest that whatsoeuer is contrarie vnto reason is absurde. Well, but take heede that thou doest not extoll reason too much. It doth indeed comprehend the principles of logicke: but that it will from thence rise vp to comprehend God, and his eternall de­cree, it is extreame folly. If wee looke a little in particulars, we shall find it to bee so. VVe do be­leeue and confesse that the Lord God by his eter­nall [Page 103]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 vnto eternall fire: they be now diuels. Others (whom the holie Apostle calleth the elect An­gels) neuer sinned, neither shall euer any of them sinne, as they bee well assured, but shall remaine verie glorious and blessed for euer.

Tell me nowe, were not all these the creatures of God, and created in the same estate and con­ditiō? How commeth it that some of them stand, & others do fall? Will ye not say that of his infi­nite goodnesse and loue, hee had decreed to stay vp the one parte, so that they should neuer sinne, nor be in danger of falling: and that he had also decreed to leaue those other to their owne will and power? why did he not shew the same good­nesse and loue towards all? whie did he set so glo­rious creatures in such estate, as that they should fal from the heauenlie glory into diuels torments? was he not able to support them, and to retaine them in glory with the rest? He created man in great dignitie, euen after his owne image; whie did he not keepe him in that estate? why did hee suffer the diuell to enter in vnto the woman and to tempt her? why did hee not forewarn the man and the woman, that such an enemie woulde set vpon them? or why did he not giue thē strength to get the victorie in that tēptation? O wilt thou say, God did only suffer those thinges to bee done [Page 104]by the diuell: hee did not ordaine that any such matter should fall out: for that cannot stand with equity or iustice: it agreeth not with mercy. Wel, thou hast a childe, and when it is in thy power to let, yet thou wittinglie doest suffer a terrible Ly­on to enter in vnto him and to deuour him: who will say that this is a sufficient excuse to cleer thee from crueltie: to say that thou didst not decree it, but onlie suffer it to come so to passe? If this bee no excuse to defend thee, how foolish art thou in vsing it to defende the iustice and mercie of God? VVilt thou thus call the iustice of God and his mercie vnder the account of thy reason, that thou maist by thine owne wit comprehend it, or els it cannot bee iustice? O howe much better is it that thou shouldest crie out with the Apostle, How vnsearchable are his iudgmentes! And where thou canst not comprehend by rea­son howe God shoulde in iustice either decree or suffer the fall of Angels and men; yet to rest in this, that howsoeuer wee cannot comprehende those thinges, yet we are sure that there can be no vnrighteousnes with God: but whatsoeuer he de­creeth, it is most holie and iust, for his will is the perfect rule of all righteousnesse.

To proceede, when man was fallen, and had cast himselfe and all his posterity into endlesse miserie, a redeemer is promised. All are loste a­like, there be none which are in themselues bet­ter or more worthy than other, why then is not the redeemer sent vnto all? If any shall replie and [Page 105]say hee was sent vnto all: that is vntrue: for God chose the seede of Abraham, the nation of the Iewes, he separated them from al other nations of the world, he gaue them his lawes and ordinan­ces, euen the liuelie Oracles for to teach them. The other nations he left in the darke, to walke in the vanities of their owne minde, subiect to the manifold illusions and sleightes of diuelles, and that for manie ages together, among whome there were so manie famous wise men, Philoso­phers, Poets and Orators. Yea there were among them infinit thousand thousands which could ne­uer hear of Christ, & of infants dying and perish­ing in their natiue corruption, that is, in originall sinne. Who can search out and comprehend the iudgmentes of God in this? were they not the worke of his handes? Yet there is no hope offred vnto them. But at the length Christ Iesus, the on­ly light and saluation of the worlde, is preached to the Gentiles. Why did hee not now open the eies of all? whie did he not giue that effectuall grace of his spirit vnto all as to beleeue in his son vnto saluation? VVhen hee opened the heart of Lydia, why did he not also open the heartes of the rest that heard Paule preach? Some will say they would not. Yea but hee of those that were most vnwilling made willing where it pleased him: As we haue a perfect example in Saint Paule, who was a cruell persecuter. Christ saith, No man commeth vnto me, except the father which sent me draw him. Ioh. 6. VVhy did hee not drawe [Page 106]Herode, and Pilate and the high Priestes, as well as Paule? VVee see in these latter dayes that there be great Nations, as the west Indies, which had neuer hearde of Christ vntill of late time, and then by a most cruell and idolatrous peo­ple which haue murthered them most wicked­lie, so that they haue been made to stumble and to bee further from Christ. VVho is able to com­prehend the depth of these iudgementes? Shall not wee lay downe the pride of our owne vnder­standing, and say with the Apostle, Hath not the Potter power ouer the claie, of the same lumpe to make one vessell vnto honour and an other vnto dishonour? Or shall the thing formed say to him that formed it, Whie hast thou made me thus? O beloued, let vs lay aside all such vaine and curious presumptions: and let vs, as the ho­lie Scripture directeth vs make our singular comfort of that eternall decree of God. Thus wee are with it to fortifie our selues against the Diuell. God of his owne good will hath chosen in his sonne Iesus Christ, euen before the foun­dations of the worlde were laide, those whome he will saue, as the heires of eternall glorie. Hee hath in his prefixed time redeemed them, not with golde or precious stones, (as Saint Peter saith) but with the blood of his sonne, as of a Lambe immaculate and without spot. He doth also call them, hee doth sanctifie them. This decree of God is vnchangeable, it is vnpossible that any of his elect should perish. VVho can [Page 107]plucke them out of the handes of Christ? Then in the next place wee are to bee assured that none can haue the true faith but the chosen of God. Not any doe receiue the spirit of adoption which witnesseth to their spirit that they be the children of God, but the elect. The elect are on­lie regenerate and borne of God, and sealed with the holie spirit of promise.

Then come downe to thy selfe: If thou canst trulie say, I haue the liuelie faith, I haue receiued the spirit of adoption, which doth witnesse with my spirit that I am the childe of God: I am re­generate, I haue the true repentance, I am san­ctified: Satan doth tempt mee stronglie manie wayes, but I am sure, though he often as it were soile mee, and cause me to goe awrie, that hee shall neuer get the victorie ouer mee. Is not this a singular comfort to a man? If anie that hath the spirit of adoption may lose him: then where is the stedfastnesse of faith which Saint Peter heere requireth, in resisting the Diuel? If it come once to lie in our selues, wee cannot bee vn­doubtedlie sure and stedfast: wee may well wa­ner and doubt: but when we knowe that we are kept by the power of God, as it is written, 1. Pet. 1. Then haue wee a rocke whereon to rest: then doe we stand stedfast armed with the pow­er of God.

This faith may be tried, and seeme oftentimes to be sore shaken, but it can neuer bee ouer­come. [Page 108]Yea, will some man say, but euery man cannot come to knowe that hee hath receiued the true and liuely faith, or the spirit of adoption, we see many goe farre in the profession of the gospel, and thinke that they haue the true faith, and the sanctifying spirit, which yet fall quite a­way. It is true that there bee manie which im­brace the gospell and professe it with such feeling that they suppose God hath called them as his children: there is for the time such a touch & such a moouing in their heartes, and yet in time they manifest themselues not to be of God. One oc­casion or other driueth them awrie, so that some of them become heretickes, some of thē, although they fall not into heresies, yet they fall into vices, and become so irreligious, that all the former gra­ces which they had tasted of, doe vanish and are lost. And this is the cause we are willed by Saint Peter to make our calling and election sure. For seeing the reprobate receiue a kinde of faith and zeale, which yet is not the true and liuely faith, we are willed to be diligent and carefull to see that we rest not in that faith. VVe must labour to attain to that testimonie of the spirit of adoption: we must seek to bee confirmed and euen sealed with the holie spirit of promise, and so come to that full assurance of faith and hope which neuer confoundeth. And that is it which Saint Peter teacheth the way to come vnto, in the place be­fore alleadged, where he willeth vs to ioine ver­tue [Page 109]with our faith, with vertue knowledge, &c. For if we follow that rule which hee there prescri­beth, we shall be sure neuer to fall, we shall then with a stedfast faith resist our aduersarie the di­uell, and get the victorie ouer him. It is a matter of great importance, I pray and beseech you, as you tender the happy estate of your owne soules, looke vnto it. Set your hearts vpon the liuelie O­racles of God, and seeke day and night after the knowledge of holie thinges, and howe to please the Lord your God. Then shall you bee blessed for euermore, Amen.

BEfore we begin to handle or to intreat of the wordes of this text, it shall not bee amisse to note to whom and when this Epistle was writ­ten. [Page 113]Concerning the first of these, it appeareth by the 3. chap. and 1. verse, that it was written vnto the same that the former epistle was. For thus hee speaketh. This second Epistle I write vnto you, beloued, in which I stir vp your sincere mind; by putting you in remembrance now these were the Iewes which were scattred abroad in y ^e dispersion through diuers countries, as it is expressed in the first chapter of the former Epistle: for the Iewes were specially his charge, as the care of the Gen­tiles was committed vnto Paul. Galat. 2.7.8. The words are these: When they saw that the gospell of the vncircumcision was cōmitted to me, as the gospel ouer the circumcision was vnto Peter: for hee that was mightie by Peter in the Apostle­ship, ouer the circumcision, was also mighty by me towards the Gentiles.

For the second, this epistle was written by Pe­ter in his extreame age, when hee had euen fini­shed his course, and was ready to lay downe his tabernacle, as he speaketh here in the 14. verse. As for the occasions which moued him to write, they shall appeare in the particular handling of the matters.

1. Now let vs come to the words of the Text, the 1. verse hath two members: In the former he setteth foorth his own dignitie, that he is not on­lie a setuant of God, but a principall seruant, and one which commeth vnto them as the Ambassa­dour of God, to the ende that they might knowe that they had to do with God, and not with men, [Page 114]and so submit themselues to the doctrine and message which hee brought, for whatsocuer God spake by the Apostles, he so guided their tongue and penne by his Spirit, that nothing which they spake or wrote, was their owne, but altogether his. In the second member, hee setteth foorth the dignitie which those to whome hee writ had with himselfe: in these words, To those which haue obtained the like precious faith with vs: as if hee should say, Although I bee aboue you in the Apostolical dignitie and function, yet you are equall with me and with the rest of the Apostles in the chiefe and principall dignitie, and in that wherein all happinesse doth consist, euen our precious faith. Heere it may be demaunded, how Saint Peter can ascribe vnto them a faith equall or like precious with his owne, seeing hee did so farre excell them in giftes and graces, as in knowledge, and strength of faith? The answere is easie enough, namelie, that this comparison is not made in the measure and quantitie of faith, for therein some haue excelled others far, because GOD doth not giue his giftes to all a­like: but in the effect, which is the apprehen­ding of Christ with all his merites, which the weake faith doth as well as the strong, and there­fore in this respect is equally precious. This I speake, not to make any slouthfull, when as the Scriptures doe pricke vs forwarde so much to seeke increase of faith, but for the comfort and hartening of the weake, which feeling their [Page 115]infirmitie and weaknesse of faith, if it were not for this which the Apostle speaketh, might doubt whether they were partakers of the same happinesse with them: now hearing this, they may bee well assured although their faith should bee but as a graine of mustard-seed, yet if it bee true faith it coupleth them to Christ, & maketh them partakers of redemption, to haue their sins washed away in his blood of righteousnesse, to bee couered with his obedience of life, to bee heires of the kingdome of glorie, as well as the faith of Peter, or any other. Vnto this is also ioyned that wherein the stablenesse of this their faith doth stande, as vpon a sure foundati­on, euen the righteousnesse of GOD, and of our Sauiour Iesus Christ. And indeede the building of faith is so waightie, and the frame so heauie, that it can stand vpon no other foundation but this, that is to say, the righteousnesse, faithful­nesse, or trueth of GOD which cannot lie. For if wee would perswade a man to beleeue by this reason, that the thing which wee speake, is that which hath beene taught by diuers men of great learning and singular godlinesse: yet be­cause wee knowe that all men are lyers, except wee be fure that the thinges which they speake be those which God hath spoken, we shall still wauer, and our faith shall bee no faith, which a­lone can rest in the authoritie of God, and not of men.

2 The second verse containeth his salutation, [Page 116]euen that which is common to him with Paul, & the other Apostles: wishing grace and peace, to those vnto whome they write. And this they doe, because it is the chiefe scope and principall end of their ministerie, to bring men againe into Gods fauour, and to be reconciled vnto him. Of this thing speaketh S. Paule, 2. Cor, 5.18. say­ing, All things are of God, which hath reconci­led vs to himselfe by Iesus Christ, and hath giuen vnto vs the ministerie of reconciliation, for God was in Christ, and reconciled the world to him­selfe, not imputing their sinnes vnto them: and hath committed vnto vs the word of reconcilia­tion. Now then are we Ambassadours for Christ, as though God did beseech you through vs, wee pray you in Christ his steed, that you be reconci­led to God. This being the chiefe end of their tra­nell, causeth them so earnestly to wish it for the people: and to bee so serious, not onely in tea­ching them this generallie, but also pointing out as it were with the finger, the way to the same: and that not only in their doctrine, but al­so in their liues. Whosoeuer digresseth or casteth his eies aside from this mark and end of his mini­sterie, ceaseth to be the Minister of Christ. As for example, If he preach the Gospel to purchase renow me, estimation, wealth, or ease, to himselfe, and not to seeke this reconciliation betweene God and men, and to haue grace and peace mul­tiplied vpon them, he may wel sometimes preach the truth, but not trulie.

Likewise those parentes which set foorth their children to learning, with this minde: My sonne snall, liue an easie and merie life, hee shall get some liuinges, promotions and dignities in the Church, doe lay acorrupt and rotten foundati­on, and haue not learned this doctrine of the A­postle, and therfore the building followes agree­ablie: for the most, when they come to haue lear­ning, not forgetting this lesson which they lear­ned of their fathers, doe become greedy cathers of benefices and promotions, rather then careful feeders of the flock of Christ. But heere it may be obiected, how the Apostle can wish that grace which is the free fauour of God, should bee mul­tiplied vpon them, seeing that Gods loue and fa­uour doth not increase nor diminish, but hee lo­ueth and fauoureth alwayes alike, being subiect to no alteration or change? This may well bee an­swered, that Saint Peter doth not speake heer of grace, as it is in it selfe in God towards men: but of their feeling the same, which groweth by de­grees from lesse to greater, and because it is a thing so precious, the Apostle wisheth that it may be multiplyed vpon them. Hee expresseth the meane to be the knowledge and acknowled­ging of God, and of Iesus Christ our Lord.

3 According as his diuine power hath giuen vnto vs all things that pertaine vnto life and god­linesse, through the acknowledging of him that hath called vs vnto glorie and vertue.

This is fitly ioyned to the former verse, to shew that the aboundance of grace and peace is not without cause required at our handes, as if the A­postle shuld say, You are not to contēt nor to sa­tisfie your selues with a scant measure of Gods giftes and graces, seeing that there is offered vn­to you, and set foorth in Christ, vnto whom you may resort as to a storehouse fullie furnished with all treasures, all thinges which pertaine to life and godlinesse.

Secondly, wee haue to obserue in this verse, when hee saith that all thinges are giuen vnto vs by his diuine power, that heere is nothing left in the worke of our saluation vnto our selues: so that it must needs follow, that these which defend free wil, do not speak with the same Spirit, which the Apostle doeth heere. For setting foorth a contrarie doctrine to this, it must needes pro­ceede from a contrarie spirit. The Apostle doth not say heere, that all those thinges which wee want, through the weaknesse of our nature, shal bee supplied, but to shew that there is nothing in vs at all, but that wee are quite stript of all thinges which pertaine to life and godlinesse, He speaketh not of repairing or helping in some part, but of a whole and free gift in euerie part: when hee saith without exception that all things are giuen vnto vs by the diuine power which pertaine vnto life, and godlinesse: and so this doctrine doeth challenge all the praise and glo­rie of our saluation to God alone.

Thirtllie, it may bee demaunded whie the A­postle should say that all thinges are giuen vnto vs by the diuine power or godhead of our Sa­uiour Christ, when it is manifest that we fetcht all thinges from his manhood: and therefore he saith in the sixt chapter of Saint Iohn, verse 46. I am that bread of life. And againe in the 54. verse of that same chapter, He that eateth my flesh, and drinketh my blood I will raise him vp in the last day: For my flesh is meate in­deede, and my blood is drinke indeede. By this it is manifest, that life is giuen vnto the worlde by the manhoode of Christ. The an­swere is easie, that Christ in his manhood is a creature, and therefore hath nothing of his owne, but whatsoeuer is in him, as to bee the life of the worlde, and the light of men, and to haue in him all the treasures of wisedome: This com­meth from the Diuine nature, which dwelleth in him bodilie, as Saint Paule speaketh. Now the cause why all these are put into the man­hood of Christ, is that from thence wee may bee partakers of them: for so long as they haue residence onelie in GOD, wee are so farre remooued from him that by no meanes wee can approach or come neere vnto him to drawe out of him anie droppe of the same. Therefore though all thinges bee giuen vs by this meanes, that GOD hath put them into the flesh of Christ, and so is come downe neere vnto vs, that wee may lay fast holde of [Page 120]him: yet neuerthelesse because the propriety of them remaineth still in the diuine nature, the gift of them is heere ascribed vnto the power thereof.

Fourthlie, we are to note in this verse, that the Apostle doth brieflie set downe the end and sum of religion, and of all these giftes, when he saith, which pertaine to life and godlinesse: for in these two wordes, vnto which the other two doe an­swer, which are set downe in the latter end of the verse, glorie and vertue, all those giftes are con­tained. For that which hee expressed first by life, heere by glorie: that which before he called god­linesse, heere he calleth vertue: they are as much as to say, eternall felicitie, and life with glorie, & the way which wee must passe through to the same, which is godlinesse and vertue. Heere wee are to take great heede, that wee doe not seuer or sunder those thinges which the Lord himselfe hath so neerly coupled and linked together. And this admonition is so much the more necessarie, because there are very many carnall professours and beastlie abusers of Christianitie, which doe seeme verie willinglie and gladly to imbrace the promises of the Gospel, concerning redemption and eternall life purchased in Christ Iesus: and they make great boast that they looke for their part in the same as wel as any other, and yet they looke nothing at all to this godlinesse and ver­tue, through which wee must passe vnto it, for God hath not called vs, but as he saith heere, to [Page 121]glorie and vertue, so that whomsoeuer the Lord hath called to knowe him aright, and so to bee made heires of eternall glorie, he hath also garni­shed them with vertues and graces of the spirite of sanctification. Vntill such time therefore, as there shall rise vp a new Peter, which with con­trarie pen shall write a new and contrary Gospel, these men shall neuer assure themselues, nor yet perswade others that they shall euer come to the kingdome of God, seeing they goe a quite con­trarie way.

4 Whereby most great and precious promises are giuen vnto vs, &c. Now he sheweth by what means or by what instruments the diuine power doth bestow those giftes vpon vs, and the same are as hee calleth them, most great and precious promises which are giuen vnto vs, whereby wee are called to glorie and vertue, as hee speaketh in the former verse: these are called most great and precious, because the thinges which are offered vnto vs in the Gospell of Christ, for greatnes and dignitie are incomparable. For what can wee seeke out to match with this that heere is offered vnto vs? namelie, the remission of our sinnes in the blood of his sonne, deliuerance and freedome from the thraldome of Satan and power of dark­nesse, that of damned creatures and children of his wrath, he hath giuen vs this high dignitie to be his sonnes and daughters: and as S. Iohn saith, Reuel. 1. Christ hath washed vs in his blood, and made vs Kinges and Priestes to God his father: [Page 122]what a change is this, from the lowest miserie, e­uen in the gulfe of hell, to be lifted vp to the high­est dignitie, to be glorified with God in the king­dome of heauen? Because therefore these things are the greatest and most honorable, Saint Pe­ter calleth the promises of the Gospel, most great and precious. But wherefore doth the Apostle a­scribe all to the doctrine of the Gospel? for when he saith, that by these wee are made partakers of the diuine nature, he includeth all. Because it is by the Gospell that wee are called home to the Lord: for although he vtter his will vnto vs in his Lawe, yet therein hee sheweth himselfe none o­therwise vnto vs, but as a seuere Iudge, wee can see nothing there, but the dreadfull curse and vengeance of eternall fire: his brightnesse appea­reth therein, but we bee not able to beholde the same, but are dazeled with the sight thereof, a­mazed and confounded, so that wee cannot but runne from him, because there is nothing but that which is terrible. Contrariwise, in the Gospell, hee hath reuealed himselfe in the face of his sonne, where hee sheweth an exceeding glorie, but with such fatherlie loue and pitie, such abundance of mercie, and sweet allurements, by which he cal­leth vs and draweth vs to himselfe: that heer wee are able to looke vpon him with open face, and heere his countenance is so cheerefull, that the soule which hath once, with the cie of faith seene but a glimse thereof is so inflamed and rauished with desire of a neerer and fuller sight, that it can [Page 123]neuer be satisfied. For this cause Saint Paule ma­king comparison betweene the ministerie of the Law and the ministerie of the Gospell, 2. Cor. 3. tearmeth that the ministration of death, and the letter which killeth; and this the ministration of the spirit which giueth life. Which by the way al­so is to bee obserued, because there bee at this day among vs many frantike brains: namely those of the Family of loue, which cal the true & sound in­terpreting of the word, the literal sense, or the let­ter which killeth, and their owne grosse and foo­lish allegories the spirit: not knowing that Saint Peter speaketh of the difference betweene the Lawe, and the Gospell. Heere also appeareth of what price and dignitie the Gospell is: for who can set foorth the worthinesse of this, when hee saith, that by these promises we are made partakers of the diuine nature. We were indeed at the first created after the image of GOD, and so partakers of his nature: but wee lost all this with our first parentes, and in steed thereof wee were made partakers of the diuelish nature, bearing his image, and fulfilling his lustes. Now by faith in the Gospell, this image is restored and built vp in vs againe, whilest we receiue the spirite of sanctification ioyned with the same. If men did knowe this first, that all happinesse in men is to bee made partakers of the nature of God, and to communicate with him: and then that this is wrought onely by the Gospell: men woulde not so lothsomelie despise it, and [Page 124]preferre euery light commodity, & trifling plea­sure before it: men would not seeke to disgrace and slander it: men would not be so soone wea­rie in hearing of it, nor thinke euerie houre tenne, while they be at it. Finally men, vnlesse they were mad men, would not as they do now almost eue­rie where, thinke themselues best at ease when it is furthest from them: for who would willinglie throwe himselfe headlong to destruction? who would so play the mad beastes, as to thrust God from them, and refuse to bee made partakers of his heauenlie nature? which all they doe, that haue as yet felt no sweetnesse in the Gospell, or at least haue so little tasted that it can scarse ob­taine colde loue at their hands. But there needeth somewhat to bee said vpon the phrase of speech which Saint Peter vseth, for it is somewhat harde to some, and as it was in olde time foully abused by Heretikes, so is it wickedly at this day peruer­ted by the louelie Familie, which holding this do­ctrine that men are deified, and God is homini­fied, as their language is, meaning that the ve­rie essence and substance of God is transfused in­to men, and his substance and theirs mingled to­gither, take great holde of this, that the Apostle saith, We are made partakers of the diuine nature. But you shal see that euery simple man may ca­silie confute them: if we aske what the nature of an horse is, will a man answer that he is made of the earth: then a horse and a man are both of one nature, forman is also made of the earth: It is [Page 125]manifest then that none is so foolish but hee will confesse, that when we speake of the nature of any thing, we meane not the substance, but the qualities and properties: euen so in this place we must needs graunt, that by the diuine nature in this place is nothing els meant, but that there shuld be such a nature and such qualities in men, as may carie a resemblance of the diuine nature: as for example, God is holie, we must bee holie, he is pure, good, iust, gracious, bountifull, louing and mercifull, all these and such like must be al­so in vs: wee shall also come to bee partakers of life, of glorie, of ioy, of happinesse, and eternitie, and so in a neerer sort to bee partakers of the di­uine nature: What are all those now the better, which haue so receiued the precious promises, that their qualities are euen as agreeable to the nature of God, as light is with darknesse, or Hea­uen with Hell, or Christ with Beliall? Sith so ma­nie shamefull and beastlie sinnes, flow & raigne in them, which are so manie partakinges of the Diuelish nature, let them for shame denie that they haue ought wherin they communicate with God, in anie thing sauing a bare profession. Then what is it which maketh a good man? The promises of the Gospell. What is it which bring­eth life and saluation? The Gospell. Who are they which haue imbraced the promises, & haue the true and liuely faith? The holy. Who are they whom God hath called to life eternall, to bee those whome he loueth as children, bearing his [Page 126]Image? The pure and vndefiled. In the last clause of this verse he sheweth his meaning very plain­lie, In that, saith hee, yee flee the corruptions which are in the world through lust. This is the way to bee made partakers of the diuine nature, for as corruptions and filthie defilinges the more they cleaue vnto vs, the more they separate vs from the Lord: so contrariwise, the more a man doth flie and eschewe them, so much the neerer hee doth approch vnto God, who is the fountaine of all puritie. VVee are heere to note that Saint Peter maketh all corruption and naughtinesse in the worlde to spring out of concupiscence: or as it is vsuallie translated, Lust: where wee must learne first, what this concupiscence or lust is, which is heere sayd to bee as it were the seate of sinne, and indeede it is the roote and fountaine out of which groweth and floweth all euill that is committed in the worlde, either in thought, word, or deed: to bee short, this is that which is forbidden in the tenth commandement, when he saith, Thou shalt not couet: at least so much of it is forbidden there, as pertaineth to the se­cond Table, that is the roote and fountaine of all euill against men, for there is nothing recited in the same last commaundement, but towarde men: and when our Sauiour Christ setteth foorth the summe of the first Table, he saith it is to loue the Lord with all the heart, withall the soule, &c. Now where the whole heart is requi­red, there concupiscence must needes be forbid­den: [Page 127]but yee will say, what is it? wherein doth it consist? It is not in deeds, wordes, nor thoughts, but a more close and inwarde sicknesse, bred as they say in the bones, the naturall blot and spot of originall sinne, which we haue by inheritance from our first parentes, and bring with vs out of our mothers womb, out of which al euil thoughts and desires doe arise in vs. Saint Iames in the first chapter of his epistle maketh it the wombe and mother which conceiueth and bringeth forth sin, Let no man (saith hee) when hee is tempted, say, I am tempted of God, for God cannot be tempted with euill, neither tempteth hee any man, but euerie one is tempted when hee is drawne away by his own concupiscence, and is entised: then lust when it hath conceiued, bringeth forth sinne, and sinne when it is finished bringeth foorth death. The first thing we haue heere to note in this doctrine is this: that all corruption is of our selues, not comming from any outward cause: It is true that Satan is an instrument, and as it were the bel­lowes to stirre and kindle in vs the lustes of sinne, and beareth a verie great stroke in the matter, but if it were not for this concupiscence that is in vs, hee could not bring his matters to passe, the prouocations and allurementes of wicked men, are so manie meanes to driue vs and drawe vs into sinne, but yet the cause is in our selues. A chiefe point to bee obserued that we may lerne to condemne our selues when wee haue done a­misse, and not after the maner of men, which [Page 128]looke when they haue faulted howe they may disburthen themselues, and bee discharged of the blame, and therefore they will either crie out of the diuel, as though he, as they say, ought them a shame, or els they will say, woe woorth such or such that euer I knew them, if it had not been for them, I should not haue done thus. The Prophet Dauid when he had committed murther and a­dulterie, being reprooued by Nathan, although he knewe right well that the Diuell was a greate furtherer, in the matter: likewise he might haue thought vpon the fonde dealing of the woman, which so vndiscreetlie washed her selfe in such a place as others might see her: yet he letteth these go, and to the end he may wholy and fullie con­demne himselfe, hee looketh home to the wel­spring of all this foule and beastlie sinne, & saith, Behold I was borne in wickednes, and in sinne hath my mother conceiued mee: as if he should say: O Lord, I cannot seeke any way to be excused, for all this rebellion against thee, is conceiued and bred in mine owne corrupt breast, I brought the roote of it from my mothers wombe. This is a good lesson for vs to learne: for so long as we do not know it, but like partiall and corrupt iudges go about to excuse our selues, & to rid our hands of that we haue committed, we shall neuer come to any sincere repentance. Further, wee are heere to obserue in this place, that all corruption com­ming from this lust, if we will repent indeed, wee must begin heere. For if they be changed only in [Page 129]their outwarde deedes and wordes, and this in­ward sickenes not healed, they haue gained no­thing, no more then a man which would destroy a tree, and doth no more then lop and shred off certain boughes and twigs, leauing the stumpe and roote behinde: for so long as this doeth liue in them, they may well seeme in the eies of men, to be very great conuertes, if they of ignorant idi­otes, are become such as haue gotten some skill and knowledge: from drunkards, ruffians, adul­terers, and such like, they become sober, modest, and of good behauiour; as this may be done be­fore men, and yet the heart nothing altered be­fore God: for there be many causes which may mooue men to seeme outwardly to bee godlie, when the heart within is fraught with lothsome lustes, and ful of rotten corruptions, which make men still altogether abominable before God. To bee short therefore, a man shall neuer rightly iudge of himselfe whether hee haue repented, vn­lesse hee looke to the bottome of this sore, that it may bee healed. The greatest multitude of men, being as blind as Beetles in this point, ima­gine that repentance, is a verie light and easie thing, which they can haue when they list: when a man of wisedome saith this, that here lieth so deepe a matter, that heere bee rootes which are hard to bee pulled vp, hee is mooued to bee the more carefull, least hee deceiue himselfe. Looke therefore euery man to his thoughts, for by them is the triall made: if the thoughtes bee chaunged, [Page 130]and the inward desires altered, so that of pro­phane and worldlie, they are become holie and heauenly: then hee may boldlie say, I haue a newe heart, and there is a right spirit renued in me, I haue repented, I haue not playd the hypo­crite, I feele an vpright heart toward God, I feele the corrupt fountaine stopped, so that the filthy matter, and stincking mudde doeth not boile foorth as it did. It may also bee demaun­ded heere, whether this lust be not a sinne or a corruption of it selfe, because Saint Peter saith, that corruption resteth in it. The place which I alleadged out of the 51. Psalme, doth prooue it to be a sinne: also it may bee prooued out of the fift to the Romans, where Saint Paule proo­ueth that infantes haue sinne, because they are subiect to death, which is the rewarde of sinne, although, as hee saith, they sinne not after the similitude of the transgression of Adam. There­fore if wee had none other but this, it were e­nough to condemne vs, and vtterly to cast vs a­way. Let vs neuer cease therefore, vntill we feele a chāge in our selues, euen in this secret infection, for otherwise wee shall neuer be able to flie the corruptions which are in the world, or as Saint Iames speaketh in the first chapter of his Epistle, to keepe our selues vnspotted of the worlde, so long as we carie the corrupt world in our breast: neither shall our religion bee pure, for thus it is faide, If any man among you seemeth religious, and refraineth not his tongue, but deceiueth his [Page 131]owne heart, this mans religion is vaine. Pure religion and vndefiled before God, euen the fa­ther is this, to visit the fatherlesse and widowes in their distresse, and to keepe himselfe vnspot­ted of the world.

The second Sermon vpon the 5.6. and 7. verses.

ANd hereunto giue all diligence, &c. He hath declared in the former verses, among other chiefe matters, this one especiallie, to how great holinesse and purenesse through sanctification, we be called: which was chieflie expressed in these wordes, that by them yee may bee made partakers of the diuine nature, in that yee flie the corruption which is in the worlde through lust: vnto this now he ioyneth an exhortation, requi­ring at their handes not onlie to put to their di­ligence, but also, as he saith, euen all diligence. [Page 132]For as it is the greatest and chiefest thing which we are to looke after, so there is required at our handes, to giue our principall care and studie thereunto: this equitie must easilie be graunted, that if we cannot obtaine or get the thinges of this life, which are small in comparison, vnlesse wee put to our diligence, for God will haue it to be so, that then of good right, looke how much heauenly things exceed in dignitie the earthie, so much must the care & diligence bestowed vpon them exceed. How farre almost are all men from this doctrine both in practise and iudgement: first when we see the exceeding trauel and paines which they stick not willingly to bestow, in get­ting the beggerlie trash of this worlde, either ri­ches or honours: they will ride and run, early and late, by night and by day, by sea and by land, win­ter and sommer, wearing out their bodies, al­most pine and starue themselues with hunger and beating their braines with as great diligence as can be possible: but when it commeth to these thinges which Saint Peter speaketh, as thinges of no price, they passe by them, in such wise, that they are heere euen as slouthfull and carelesse, as they are diligent in the other. For iudgement in this behalfe, if a man talke with these worldlie men, they will shewe their minde and opinion, aske them why they be so careful for these world­lie things, their answere is readie, we shall other­wise come short of them, and go without them: and whie doe yee not seeke as fast for heauenlie [Page 133]things, they be the greatest? they bee indeede the greatest: but wee commit that to God, we will not meddle with that. Thus they shift off the care of godlinesse, as though God did not require it at their hands: neuer hearing of this which Saint Peter requireth: wee must take heede of this, giuing eare to God, who teacheth vs this lesson by the holy Apostle: for if we let this passe, we are most miserable. Heer also when we are war­ned to giue all diligence, appeareth plainlie how hard a thing it is to flie from corrupt lustes: for if it were an easie thing to be done, lesse diligence might serue: but sinne cleaueth neere and stic­keth fast in vs, and is not easilie shaken off: it is deeplie rooted, so that vnlesse we digge verie deepe, wee are sure to leaue the roots stil behind, which will growe and spring againe as fast as be­fore, yea oftentimes seeming to bee dead, they suddainlie reuiue: so that wee are set a worke while we liue heere without anie intermission, to bee still toiling to pull vp these weedes, the ground is so ranke, that in a verie short time it will bee whollie ouergrowne. Therefore such as despise the meanes which God hath appointed, or vse them ouer negligentlie, must needes haue their heart ouergrown with these stinking weeds of lust and concupiscence: and so if euer there be any good seed in them, as good motions or in­clinations to feare God, they are by and by cho­ked, so that they can bring foorth no fruite, or at least no ripe and timelie fruit.

But heere may bee obiected, that this agreeth not with the former saying, that the diuine power hath giuen vs all thinges which pertaine to life and godlinesse, there hee ascribeth all to God, and taketh all from vs; heere he seemeth to giue somewhat vnto our diligence, and so to establish free-will in vs. We must answer heere, that God worketh all in all, and alone striketh the stroke, yet hee doth not worke in vs, as the Carpenter or Mason worketh vpon the log and the stone, which haue no feeling of that which is done vp­on them, and therefore nothing of them is re­quired: but wee haue a will in vs and reason, which of themselues being corrupt, do nothing but hinder this worke, vntill such time as God hath fashioned them a new: wee haue appetites and affections in vs, but of themselues mere re­bels, these hee tameth and subdueth. So that this worke of God in vs, is not without a feeling of it, for hee moueth vs to will, to desire, to sorrow, to reioyce, and such like, so that our diligence is required, because he worketh in none but hee doth make them diligent, heere is still then that which God doth bestowe vpon vs, and not that which we haue of our selues. By this place all those are answered, which cloake and defende themselues in their naughtinesse and sloth in the seruice of God, after this maner: Wee haue that which God hath giuen vs, all men are not alike godlie, euery man cannot do as you doe: when their owne heart and conscience doth tell euerie [Page 135]of them the contrarie, saying, thou art carelesse and negligent, thou hast as much as thou desirest; for God doth increase all giftes and graces in those which vse all diligence in seeking after him. Let vs learne therefore, brethren, to put in pra­ctise all those thinges which are heere taught, to giue greater diligence, and so beate our braine more earnestlie about heauenlie thinges, then a­bout these earthlie, to labour and trauel more for godlinesse, then for treasures and riches. Which if we doe, we shall feele increase of strength to cast out corrupt lustes, although not so much as faine we would, yet God being true, wee shall haue so much that wee cannot faile or misse of our desire. It followeth, Ioine moreouer vertue with your faith, &c. Saint Peter knoweth what babes we bee, how vnable to guide our steppes in the pathes of godlinesse, and that maketh him not only to mooue and perswade to godlinesse, but euen as it were, taking vs by the hand, and teaching vs how to tread euery step, he rehearseth particularlie the things wherein we are to trauell when hee saith, Ioyne moreour with your faith, vertue: with vertue, knowledge: with knowledge, temperance: with temperance, patience: with pati­ence, godlinesse: and with godlines, brotherlie kind­nes: and with brotherlie kindnes, loue.

Faith heere is set in the first place, vnto which all the other must bee ioyned, because without it we cannot by any meanes please God, it doth iustifie vs before God alone, but yet it doth not

Now if we marke well, what maner of men they were to whom hee wrote, namely no babes nor yoonglinges in the Gospell, for he said they had obtained like precious faith with him, and afterwarde in this chapter hee saith, they did knowe and were stablished in the present truth: wee shall easilie perceiue how this may stop the mouthes of manie, which holde blind errours. First of all of those, which affirme that igno­rance is the mother of deuotion, if Godlinesse and vertue bee the true deuotion, then it must needes followe, that their doctrine is false and diuelish, seeing we are charged to ioyne vnto our vertue knowledge: it is true if they meane Popish deuotion, for they coulde neuer haue kept men in awe, to bee zealous of their religi­on, and to seeke for that at the handes of men, which God alone doeth giue, vnlesse they had kept them in blindnesse and ignoraunce: and therefore they tooke a wise way, to keepe the people from knowing the word, which so soone as it brake foorth againe, disclosed all their fal­shood and trecherie, in so much that neither good nor bad almost, haue anie deuotion vnto them. Secondly, of those, which although they bee not ranke Papistes, yet haue in them still, a smacke and sauour of popish principles: and therefore like fooles, are also enimies vnto know­ledge. For thus they speake, It were no matter if there were lesse preaching, I thinke the people bee the woorse for it, there is knowledge euen [Page 139]enough, what should laie men bee troubled to learne, or to seeke for the knowledge of the Scriptures, let them tend their worke, and look to their occupations, and learne to be quiet, and to deale honestlie: Against these poore blinde beastes, (for I may vse no gentle speech) we are to reason out of this place: first, that all men, know they neuer so much, are heere commaun­ded to increase in knowledge, to the ende they may increase in faith and godlinesse. Second­lie, let them consider to what manner of men Saint Peter wrote, namely, to poore and rich men, women and children, to all sortes, and to be short, to as manie as woulde haue faith and vertue, and so come to life and glorie, and therefore as well the poore ploughman, as the great Clearke is commaunded to increase his knowledge out of Gods booke. Thirdlie, they much ouershoote themselues, when they would beare them in hand, that knowledge, which is the guider of vertue, should be the cause of vice. Nay, if we wipe our eies, and looke better to the matter, we shall see, that there is a flood of ignorance, which hath almost ouerwhelmed all, and in manie which seeme to know very much, if they were sounded to the bottom, there should be found in them grosse ignorance, and palpa­ble darkenesse: and so indeede the true cause of all foule sinnes, which abound at this day among vs, and flowe euen as a swelling sea, is the want of true knowledge. This ignorance hath taken [Page 140]suchroote, that all they which haue made proof, will confesse with mee, that our time is like the time of the prophet Esay, chap. 28. who hauing laboured himselfe as it were out of breath and teaching, and seeing so small profiting, being commaunded of the Lord still to goe to his bu­sinesse, bursteth foorth in these speeches: Whom shall I teach knowledge? whom shall I make for to vnderstand? them that are wained from the milke, and drawne from the breastes? for pre­cept must bee vpon precept, precept vpon pre­cept, line vnto line, line vnto line, a little heere, and a little there. And in another place hee saith, The word of the Lord was like a sealed booke, if hee come to one, saying, Reade this I pray you, he maketh answer, I cannot read; to another that can reade, he answereth, I cannot, for it is sealed.

Furthermore, let those sillie creatures learne of this place to be ashamed of that, wherein they seeme after a sorte to glorie, when they vse to say as they thinke in defence of themselues, wee bee without skill, wee haue no knowledge, wee bee poore honest men, wee haue no learning: it is as much as to saye, wee haue no faith, wee haue no vertue, wee haue no godlinesse: for wee bee plainely taught here that faith, vertue, and knowledge, must increase and growe vp to­gether. Let vs all print this lesson deepely in our mindes, that it may driue vs to make haste to come out of our ignorance, and to seeke apace [Page 141]after knowledge. Let vs take heede of flattering our selues as some other doe, which hauing got­ten some skill, or at least thinke that they haue set very light by the publike teaching of the word, they doe excuse themselues after this sorte, I thanke God, I am not of the ignorant sort, nor of the meanest iudgement, I knowe somewhat, let them hunt after preaching that neede, it is very good for them, as for mee, I am sufficiently ac­quainted with the matter already: this kinde of men are harde too deale withall, because they bee wise in their owne conceite, and not in the Lorde, for if they had once but euen a little tasted of true knowledge, of the sweetenesse and power thereof, they would neuer haue enough of the first sponefull, if they had an healthfull stomacke, they could neuer bee brought so soone to loath, and as it were to vomit vp againe, so wholesome su­stenance. But let vs learne here, that when our knowledge is growne to bee neuer so great, be­cause we know but in part, and we know nothing as we ought to know, as Saint Paule saieth, euen then we are to giue all diligence, to ioyne to our vertue, knowledge, vnlesse when we haue begun and proceeded so farre, we minde to fall backe a­gaine. This place doeth plainely set forth the wo­full and miserable state of those which be with­out teaching, or haue it in so scanty a measure, that they come almost to no vnderstanding: they are merie and thinke all is well, and thinke them­selues best, when they are least dealt withall, but [Page 142]iudge righteous iudgement, which the Lord by his Apostle teacheth vs to iudge, and we shal see that their mirth is nothing els, but a mad laugh­ter, euen in the middest of fearefull and horrible destruction. Vnto knowledge ioyne temperance, &c. Or continence, for so the word which Saint Peter vseth may be translated. But what doth he meane, hauing bidden vs to ioyne vertue to faith? Againe as though he had forgotten himselfe, to expresse certaine seuerall kinds of vertues, which hee will haue vs to ioyne to the former, when as indeede, the worde Vertue containeth them all. Wee may not thinke but that hee is verie wel ad­uised, and that he knoweth with whome he hath to doe, what babes and Children we are, which must not haue meate set before vs, in grosse to be our owne caruers, but it must bee minced to our handes, we must also be fedde as it were by spoonfuls. For this cause he did not contenthim­selfe to exhort in generall vnto vertue, but also to name and point vs out certaine chiefe bran­ches, which we must especiallie labour about, for vnlesse God should deale with vs in this wise, so vaine are we, that wee should wander and roue as it were in a wide field, and neuer come nigh the marke, or at least, in looking after some one vertue or other, forget and let goe the chiefe and principall. For wee see many that can rowle in their mouth the name of vertue and godlinesse, and nothing almost but vertue, vertue, as though they would perswade men, that their garden did [Page 143]growe full of such hearbes, but when wee come to this particular examination, to looke for this vertue and that, in steede of these sweet hearbes, we shall find nothing but stincking weeds. Here is a great parte of our diligence and wisdome, therefore, that when wee studie forvertue and godlinesse, and when we call vpon the Lord for giftes, we search out euery part, and branch, least we be ouerseene in some speciall point, and least while wee seeke to increase one vertue, another decay in vs, for that shall come to passe, if we cast not our eies diligently on euerie side, and so often times we rather loose then gaine, rather go back­ward than forward. Out of the negligence in this point of doctrine, or for want of knowledge in it, men growe into securitie, and a verie little contenteth them, yea though it be but euen some shew of vertue, and slouthfullie they shuffle off the matter: a thing greatlie to be taken heed vn­to. Because, out of all question it is, that which hath caused diuers forward men, in continuance of time as it were gathering rust to become slack: if wee haue desire therefore to continue, let vs learne to put this lesson in practise. But why doth hee will vs to ioyne temperance or continence with knowledge, it should seeme he had no re­gard of any affinitie in matching these things to­gither, for temperance is conuersant about plea­sures and delightes: Yes verilie, we shall plainly see, that there is great cause for which he ioyneth euerie one of these vertues togither. And first, [Page 144]to begin with this, yee are to note that conti­nence is not conuersant alone, about the de­lightes of the body, but also of the minde: so that in seeking knowledge, which wee must doe very eagerly, wee are to take heed of these extreames which are contrary to a continent minde, either to bee so wauering, that euery puffe doe driue vs from the manifest truth, or else on the other side to bee so stiffe, and so wilfully wedded to our owne iudgement, that wee will stand in defence of that which we haue once liked, and not admit any reason to the contrary: both these are con­trary to a continent minde: and both of them e­nemies to true knowledge. Therefore wee are warned here in our diligent search for know­ledge, to take heed that when wee haue learned the truth, wee continue stedfast and vnmoueable in it, not to be tossed to and fro, as some vnstable minds are, who when they haue been taught the truth, the least doubt that is raysed against it, cau­seth them by and by to shake, and to feare whe­ther they be in the right way or no, also wee must take heede of that stiffenesse, which causeth some to speake when it were better for them to heare, and to bee heard aloft, when a lower voyce might serue them better: farre from the counsell of Saint Iames, who willeth vs to bee swift to heare, and slow to speake. Let vs bee sure our knowledge bee well grounded, before wee settle our selues to continew in it: least in steede of heaping vp golde, wee fill our chestes with no­thing [Page 145]but drosse. Also we must beware, that we bend our studie for the knowledge of these points which serue to increase godlinesse, and to true e­difying. For many seek for knowledge, but their vaine braine doth carie them to seeke after curi­ous questions, and to let passe those things which should do them most good: and this is a sore and grieuous sicknesse in men, as the questions they commonlie mooue, doe shew. Hee addeth, To temperance ioyne patience. This also may seem to bee somewhat strange; but if we looke well vnto it, wee then shall perceiue the meaning more plainlie: patience is not onely requisite in those which haue receiued the profession of the Gospel, to beare and indure all persecutions and afflicti­ons, which oftentimes are so raging, that (except wee haue our heartes well stayed, and seasoned with patience) wee shall bee driuen to forsake and to forswear our knowledge: but also it is very requisite to be wel armed & fenced with it, when wee shall haue to doe with those which are ab­surd and grosse, and therefore it is as a dagger to a mans heart, to heare all their blockish rea­sons against the word, to see how sencelesse they are, when the plaine trueth is laid before them: Likewise their spiteful railings & fleeting mocks which they will vse: their bold abusing of Gods word, their arrogant presumption, which cau­seth them to prattle very fast, euen they knowe not what: or els wee shall be huried hither and [Page 146]thither vpon rockes, and make shipwrack of our mildnesse, and so marre and disgrace the good cause which we haue in hande. For wicked men will iudge all to proceede of rancour and anger, and ascribe all to choler, and so by this meanes there is procured some dishonour to God, who should greatlie be honoured if we could meekely (as his Apostle willeth) instruct those which are contrarie minded, proouing if God at anie time wil giue them repentance, to come out of the snare of the diuell of whom they bee holden cap­tiue, to doe his will, and so to stop their mouthes, that they cannot bee able to answere. The want of this vertue oftentimes bringeth great incon­uenience to the conference of brethren, which should bring togither (as it were into one heap) whatsoeuer euery one hath gleaned by himselfe, that so the one might supply y ^e want of the other; but the impatience of some is such, that great in­conuenience doth growe thereby. To conclude this matter, seeing troubles are allotted vnto vs, and suffrings for the truth, and that wee are sub­iect to so many reproches, railinges, tauntes, and mockes at the handes of absurd and euill men: whosoeuer looketh to walk in the way of know­ledge, hee must seeke to possesse his soule in pa­tience. It followeth, With pattence, godlines, &c. A man may demaund what manner of order is heere vsed, in willing vs to ioyne godlinesse to patience, and then to godlines, brotherlie kind­nes: [Page 147]is not godlines the whole or the general, and these branches are members of it? True it is that this word is often vsed generallie, to comprehend all goodnes, but in this place, it comprehendeth but the first Table of the law, wherein we are wil­led to be deuout or zealous: a very necessary ca­ueat to beware that we doe not become so pati­ent, that wee forget to bee zealous in the Lords quarrell: it is as if Saint Peter should haue saide: I would not haue you so meeke, as to beare and put vp al, I would haue you withall to be hotte in Gods quarrell, forget not that. For many vnder a colour of a meeke patience, doe couer the want of religion, for if God bee dishonoted, his truth defaced, his seruants slaundered, they can heare and see, and yet bee as meeke as a Lambe: but if themselues bee touched yee shall see them playe the Lions, and of luke warme to become fire hot: this therefore is no patience which wanteth god­lines. We must learne then, both with patience, & meeknes, to deale in the Lords matters, and also with feruent zeale: least in steed of this excellent vertue of patience, which was commended vnto vs, there be nothing but a prophane vngodlinesse and an irreligious mildnes, in which at this day moe doe offend, then through impatience: for these Atheists haue this as an excuse very readi­lie. Are we not commaunded to be gentle and soft? Is it not our dutie to maintaine loue, and charitie with our neighbours? Indeede they bee great swearers, and sometime they vse to [Page 148]speake against Gods worde, if they bee awry, I thinke they shall answere for themselues, if wee should gainsay, or seeme to reprooue them, they would not take it well, therefore I thinke good not to disquiet them. Heere is now woonderfull patience, these are verie godly and charitable persons, yea euen a treacherie towards God and men. For is there anie of them, which being slan­dered with some foule crime, wherby they shuld receiue great iniurie, or be spitefully rayled vp­on, if some of their neere friendes sit by and hold their tougues, when they know they be iniuried, that cannot by and by feele & say, this was colde friendship, that they could not haue dealt so vn­louinglie towardes their friendes, by whomsoe­euer they should haue heard them so abused, they could not haue helde their tonges? Then belike God nor his truth are none of their deare friends that they can put vp such iniurie done towardes him. There is plentie of this patience in all places, but godlinesse cannot be suffered to come neere, for hee is a breake peace and a verie vnpleasant fellowe, hee is ouer rough and precise, and ouer captious, there was good neighbourhood and friendship before he came, they could bee merie together, and bee in vnitie, without any iarre: had it not beene better to vse gentlenesse and pa­tience, then to haue this broyle? for there is no­thing better then loue, & where that is not, there is nothing good. O miserable dayes, this is the good loue now among men, that they cannot [Page 149]loue one another, but they must hate God, to haue peace and concord with men to be at oddes with God for mens sake, to put vp the dishono­ring of his name, not to continue in patience, vnles godlines be wanting. The vngodlie world and leud nature that is in men, taketh occasion to accuse godlie zeale, vnder this pretence: and to finde fault with the preaching of the word, be­cause, say they, it setteth men at strife. But wee must learne in this place to ioyne godlines with our patience, for otherwise we shall bee found to bee nothing els but irreligious and prophane dogs: although we pretend loue neuer so much. The time will not suffer to handle the rest, which remaineth in this Text. Let vs rememeber that which hath beene said, and giue all diligence to pursue these excellent vertues, that so wee may approoue our selues to be right Christians, and look for the blessed hope promised in Iesu Christ.

THE THIRD SERMON.

ANd with godlinesse brotherlie kindnesse, &c. We haue heard alreadie, that with our faith must be ioyned vertue or godly deedes, which it cannot bee without, if it bee a true faith: with vertue wee are commaunded to ioyne know­ledge, which may bee a guide thereunto, our knowledge must goe with temperance, with this must come patience, and thereunto must be ioy­ned godlinesse. There remaine yet two branches of these speciall vertues, about which wee are to trauell: the first of these is brotherlie loue or kind­nesse, which must be yoked with godlinesse: as I said, that this godlinesse hee speaketh of, is re­ferred to the first Table of the Lawe, respecting God and his religion, that we be sound and zea­lous in the same, and not as those which are for all all times, and all religions, and therefore care not [Page 151]what bee said against religion, being very bel­lie-gods and Atheistes: so this is referred to the second table, shewing what we owe vnto men. This is verie fitlie and necessarily added, for as there bee manie, which regarding men onely, how to please, and not to grieue or offend them, altogether forgetting their dutie towardes the Lord God, and wholie shutting him out, as though their chiefe care should be of men, let passe godlinesse: so there bee some that offende on the other side, which looking alwaies so high, as to haue respect to the Lord and his trueth, to bee earnest and fierie in that, ouerlooke men, forgetting the duties which they owe vnto them: the holie Apostle meeteth with this mischiefe, and telleth vs that we must so loue God, that we also loue men: ioyne, saith he, to your godlines brotherly kindnesse: For vnlesse this bee ioyned, and goe with our zeale of Gods worde, it is no true godlines, although we bee neuer so sound in iudgement, and seem to be as hot as Moses or E­lias, yea euen to bee swallowed vp with burning zeale: for it doth not proceed from Gods spirit, who doth also work the loue towards men wher­soeuer he goeth: but it doeth proceed of some corrupt cause, as of vaine glorie, or selfe-loue, and such like, and deserueth not indeed to bee called godlie deuotion, no more than the true faith can bee without vertue, or deserueth to bee called ought, saue a shadowe or image of faith, if it bee without good workes: but it is a bitter­nesse, [Page 152]which resembleth the true zeale, which doth euermore carrie with it, a loue and care towards men. True it is that to be zealous in spi­rit, is a singular and speciall gift of God, & they which be without it are but brutish, and sence­lesse creatures, not knowing God, nor how pre­cious his glorie is: yet this must bee looked vnto in euerie one of vs whether we beare a louing af­fection toward our brethren or no: for if we loue God, we must needs loue men, which beare his i­mage. If we delight in the word of God, this is one chief point of doctrin that is taught in it, that we be louing & kind vnto men. Therfore as S. Paul 1. Cor. 13. sheweth, that verie excellent gifts doe not profit without loue, so likewise in this place we be taught, that if wee would seeme to bee godlie, and haue not loue, it is nothing woorth. Let euery man therefore lay this doctrine to his heart that he must be earnest in the causes of the Lord, zealous in religion, preferring God and his truth, before all men, whosoeuer, and whatso­euer they be: but yet withall, that hee must look downe vnto men, rendring vnto them their due also, this doing hee may bee bolde he is in the right way. Vnto this brotherlie loue we be char­ged to ioyne loue. It may bee heere demaunded againe what maner of speech this is, which the Apostle doth vse, for is not brotherlie kindnes or brotherly loue, as the word doth signifie, and loue all one? Wee must bee farre from thinking Saint Peter to deale with so little heede, as to [Page 153]will vs to ioine the very same thing to the same: we must therefore seeke a difference betweene these two. Wee may take this difference, either that the first of these doth expresse what we owe towardes the godly, who bee chieflie called the brethren, and the latter what wee owe vnto all, both good and bad: or els the former doth sig­nifie the inward affection of loue, and the latter the outwarde practise of the same: for the do­ctrine in both these, is needfull to bee opened. If wee take then the former sense, we bee willed to ioyne with our loue towards the godlie and faithfull brethren (whom we ought chieflie, and more deerely to fauour) a loue also which may reach euen ouer al, good and bad, friend and soe. This Saint Paule teacheth when hee willeth vs to doe good to all men, but especiallie to them which are of the houshold of faith. So that wee must acknowledge our selues bound, in some sort, euen to the wicked, according as our Sa­uiour doth teach, Matth. 5. Blesse them which curse you, pray for them which hate & persecute: and saint Paule saith, Rom. 12. If thine enemie hunger, feed him: if hee thirst, giue him drinke. Well then, although this bee verie hard to mans nature, yet the Lord doth straightly require it at our handes: and so that if this bee wanting, wee doe but deceiue our selues. If wee take it in the latter sense, the first word to signifie the inward affection of loue, the other, the outwarde pra­ctise: then we haue heere a notable point to be [Page 154]obserued, not to ouershoote our selues in our loue, in iudging it to be right, and sincere, when it is halting and lame: for many when they heare that we are so straightlie charged for to loue our neighbours, and that without the same, there is nothing good in vs, or which God accepteth; looke no further but thus, whether they beare any grudge or euill will in their mindes, and if they can say, I hurt no man, nor I mean no hurt to any, they perswade thēselues that this is an excel­lent loue. And so a stone meaning no hurt may be sayd to loue: other somewhat wiser, do not onelie looke to that one thing, whether they beare euill will, but also whether they haue any kind of affe­ction in them, & heer they stay when they shuld go yet this step further, to see that this kindnes in them, breaketh foorth into good and charitable deeds: for there may be some louing affection in a man, and yet bring forth but slender fruites, be­cause there is a great sloth in nature, which hin­dreth men from putting their loue in vre, for loue is laboursome and painfull, as Saint Paule setteth it foorth 1. Thess. 1. when he saith, Your labou­ring loue. If then we will loue the brethren, heere is the touchstone, by which we may prooue our loue, that we spare not for any labour or cost, nor yet waxe wearie, because loue is not like one that is laizie and luskish, loitering at home within a mans breast, but steppeth abroad, and is very diligent: neither doth it preferre euerie light commoditie and vaine pleasure, before [Page 155]the benefite of the brethren. Then by this it is manifest, how that all those which would seem to bee godlie, and yet haue cast away the care ouer their brethren, at the least thus farre, that they will neither trauell, nor bee at anie charge, for other mens sake, whose wealth they should procure, especiallie of the soule, for therein ly­eth the chiefe triall of loue: because it is a prepo­sterous thing, to be very tender ouer the bodie, a rotten carcasse, and to pitie the miserie there­of so much, and in the meane while, not to care for that, that is more precious, namely the soule, the releeuing and healing of which, shall be the happinesse of the whole man for euer. This I speake because we see manie, that will bestowe somewhat vpon the releefe of the bodilie mise­rie, which haue no pitie vpon men, which wan­der in blindnesse and ignorance, whose soules are famished and pined, for want of food, full of deadly woundes and sores, which are not sal­ued, bound in the bandes and chaines of sinne, holden vnder captiuitie by Satan, euen readie to bee swallowed vp of the bottomlesse gulfe of hell: the cause indeede is, that they haue not yet learned to pitie their owne soules, and ther­fore cannot pitie the soules of their brethren: for for if they did knowe the spirituall miserie, they would neither spare night nor day in trauelling to haue it eased: whereas now contrariwise they can pull back men from godlinesse, and discou­rage them from seeking after saluation: they can [Page 156]laugh and sport themselues in their owne sinnes, and in the sinnes of their neighbours, as though there were no miserie therein, finallie, being cru­ell murtherers of soules, woulde neuerthelesse gladlie be deemed charitable. But their bountiful almes doth want seasoning. Let vs learne there­fore to pitie, and shewe kindnesse to the bodilie necessitie of men, and not to forget especiallie and aboue all, to procure with all diligence, as much as lyeth in vs, the saluation of their soules: otherwise we can neuer be said to ioyne loue, and godlinesse togither.

In that which followeth in the foure next ver­ses, there is shewed partlie the great and sin­gular commodities, which we shall reape, if we be garnished with these foresaide vertues: and partlie the discommodities, which wee shall find, in the want of the same. And this Saint Pe­ter setteth foorth, not staying in the bare de­claration of the vertues, which indeed of them­selues, being so precious and excellent, shoulde mooue vs, but dealeth with vs, as with those which bee lumpish and dull, needing many spurres to be pricked forward withall, and all little enough: let vs be carefull therefore to take heed to that hee saith, If these thinges bee with you, and abound, they will make, &c. In this eight verse, hee beginneth to shew the commodities, which shall redound vnto vs, if we so giue our di­ligence, that wee may bee richlie decked with these graces: They will make you, saith the Apo­stle, [Page 157] that yee shall not bee idle nor vnfruitfull in the acknowledging of our Lord Iesus Christ. It is a shamefull thing, when God hath shewed him­selfe vnto vs in his sonne, hath called vs into his seruice out of miserable bondage, for vs to bee idle and vnfruitfull: If the Lord haue planted vs, if he haue dressed vs, then, as it is also said by our Sauiour Christ, Iohn. 15. Heerein is my Father glorified, that yee goe and bring foorth much fruit. Then it is by this place very apparant, that a man may draw out a sure & infallible argument against all those which are idle, and slouthfull in the profession of religion, and, as they say, key cold, or slacke in the seruice of God, or vnfruit­full in good workes; namelie, that they are grace­lesse, voyd of faith and those vertues which doe euer accompanie the same; for when Saint Peter saith, If these thinges be with you, they will make that yee shall not bee idle nor vnfruitfull, it follo­weth necessarilie, that such as bee idle, which a­riseth for want of zeale, or be vnfruitful, continu­ing in their sinnes, it is because they did neuer yet come to the true knowledge of Christ; they may well boast themselues of their strong faith, make a braue shewe of their skill and fine wit, so that men might thinke there were some deepe thing in them, and that they should be able euen to iudge, and giue a right verdict in all matters; but a man reading but euen this place, finding them idle and vnfruitful, (yea euen a simple man) shal easilie sound them to the bottome, and say of [Page 158]them, that they haue not as yet knowne or lear­ned Christ: because they want those former thinges. We must note this also, when hee saith, If these thinges abound in you: this is, that wee should not content our selues with a scant and bare measure of faith, of vertue, of knowledge, and of the rest, as hee setteth them downe: but we must labour to haue a daylie increase, for that must be gathered by this, that hee pricketh for­ward these ripe and grounded men. A doctrine most necessarie to be vrged, because if men haue gone two or three steppes, or haue once a little begunne to labour about these thinges, so that they can looke backe, and see some come behind them, or can say, I thank God, I know somwhat; I hope that I am not without faith, somewhat there is which I haue done, that I would be loth to doe againe: they by and by perswade them­selues, that they are sufficientlie furnished: so that they will not stick to say. I trust I haue that which shall serue the turne. Nay, the Apostle telleth vs another thing heere from the Lord, and that is, that we must ouerflowe in these, and abound: and truth it is, that these men which thinke they be well fraught, and so seeke for no further en­crease of store, haue as yet nothing, for if they had once found the sweet of these things, & seen withall that they are farre behinde, and in beg­gerlie need, they wold neuer content themselues with so little: for who is hee, which feeleth en­crease in worldlie treasure, that will crie hoe, and [Page 159]say, I haue ynough? Is there lesse in the heauen­lie treasures to drawe men to like them, than in the earthlie? Or is it because men doe not know them? Wee must learne to take heede of such therefore, as would beare men in hand that it is sufficient, yea, that it is best of all, for men to content themselues with some ciuill honestie, and not to seeke, and wearie their mindes to gain knowledge. But these were neuer as yet the men, which might be rightly called the schollers of Christ, much lesse we are to deeme them wor­thie masters or teachers of others, when they go flat contrarie to the holie Apostle of Christ, who willeth to seeke for so great aboundance: when as they would content themselues, and perswade others to bee contented, with scant a shadowe of these thinges, which should bee so plenti­fullie founde in them: Notwithstanding some are so blind, that hauing no shadowe or shewe at all of goodnesse, yet thinke they bee gone farre ynough. In the next verse where hee saith, Hee that hath not these thinges is blinde, and seeth not a farre off, and hath forgotten that he was purged from his old sinnes: Hee setteth foorth the discommodities which followe the want of these vertues. And this hee doeth, because some man will bee little mooued to heare that commoditie which hee spake of, and will say, what care I though I bee idle? What care I though I bee vnfrutfull? I will not goe about to be better then other men, [Page 160]what should I labour to excell those which are wiser than I? If then they will not regarde this, that these vertues will make them excellent ser­uantes of God, yet let them consider what the Apostle maketh them without the same, where he affirmeth them first to bee blind, (a verie mi­serable thing in the bodlie sight, much more in the spirituall, which he heere meaneth,) when God hath so clearelie reuealed himself in the face of his sonne, in the knowledge which bringeth saluation, that the God of this worlde, as Saint Paule speaketh, 2. Corinth. 4. should so blinde their mindes, that the light of the glorious Gos­pell of Christ which is the image of God, shuld not shine vnto them. Secondlie, he saith, they cannot see a farre off, or that they be poreblinde, for such as haue the beames of sightscattering, or spreading asunder, so soone as they be out of the eie, can see well ynough iust by them, but not farre off, to these Saint Peter doth compare those men. But it may be asked what he meaneth; first to say they be starke blinde, and afterward to at­tribute some sight vnto them. It may seeme by this word, that he maketh their case not so euill, as before hee had saide it was; yes euen as euill, for hee saith as much in this word as hee did in the other; for when hee saith, They cannot see a farre off, hee taketh from them all sight of heauenlie thinges, which are remooued from vs, and seene onlie by faith; hee doeth not denie them the sight of those things which are at hand, [Page 145]because they haue a good and a sharpe sight in the things of this world, for the most part, better then they which can see a farre off. But what are these quicke wits the better, when they are but for this world; and their condition no better then that of the poore beast, (yea much worse) when we respect the miserie in the world to come? Let not this therefore cause them to set vp their bri­stles, that they can see so well and pearcinglie at hand, (that is, in earthly things) when as they are as blinde as beetles in things a farre off, that is to say, in heauenly things. Here wee must seeke to haue eyes giuen vs of God, with which wee may be able to see beyond this world: for before such time as the Lorde hath giuen vs some glimme­ting of heauenly things, wee shall neuer couet to obtaine them. And this is the cause that these poore blinde men neuer passe greatly to knowe the Gospell of Christ. Thirdly he saith, they haue forgotten that they were purged from their olde sinnes: as hee said they were blinde, so now hee saith, they are forgetfull: and this forgetfulnesse is so much the more shamefull, as it is in a chiefe and principall point of true religion. But where shall we finde the man, which if he be examined will confesse that hee hath forgotten this poynt? It seemeth none doe forget it, because the verie wicked will seeme to set all vpon this score, that their sinnes are purged, and that maketh them sinne so frankly. But if wee vnderstand the Apo­stle well, wee shall finde very many which haue [Page 162]forgotten this point. Now here wee must first note that our sinnes are sayd to be purged, when there is satisfaction made for them by redemp­tion in the bloud of Christ.

Secondly, that they are sayd to bee purged by grace of sanctification, when by the power of Gods spirit, sinne, or all sinfull affections are suppressed and killed in vs: so then there is a pur­ging in redemption, and there is also a purging by sanctification. Now if they haue not for­gotten so much, but that they can prattle of the purging their sinnes, by redemption; yet they haue forgotten this, that they were redeemed to the ende they should no longer serue sinne, but purge away the olde leauen: but being with­out those former graces, hee sayth they haue forgotten this, not meaning thereby that they had euer learned it, for if they had, yet at the least they had not well learned it: wee may see by this how many there bee, which are starke blind, and haue forgotten that Christians are called to liue in righteousnesse and holinesse of life. If we look vpon the small number of those which haue a care to seeke after the Lord, and how small a part of them doe come (I will not say to abound) but to haue a compotent measure of those fore­named vertues: let vs come alwaies to this true measure, & not be deceiued neither in our selues, nor in other. Let vs be ashamed if we be carnall, to take vpon vs the name of the true professors: let vs denie vnto them the honourable name of [Page 163]Christians, which are but filthie swine, and pro­phane dogges, as our Sauiour Christ calleth them: to conclude this matter, none are allowed to be true receiuers of the Gospell, but such as ioyne vertue with their faith, and with vertue know­ledge, and so temperance, patience, godlines, brotherlie kindnesse, and loue, and such as al­so doe seeke to abound in them: the rest which care not for these, or content themselues with the bare shewe of them, although they would seeme to bee worshippers of GOD, and de­uout persons, yet they are by this doctrine of the Lord wholie shut foorth, vntill they haue learned a new lesson. Remember that this is the doctrine of God, and not of man. Remember that wee must stand and dwell vpon it, not for a day, or two, while wee haue heard it, but all our life long to bring it to the practise: it is plaine and cleere, none can bee excused if they knowe it not, and so through simplicitie stand vpon the common faith, thinking to shroude themselues well vnder the shadow of the multi­tude: but when GOD hath warned them, who will pitie them, when they will not be warned? if this were not tolde vs, and that by God himselfe, wee might thinke, as men doe commonly, that a very little doth content the Lord, that no great things are required at the hands of Christians, and other such foolish and vaine opinions, as to say, they must hope well whē God telleth them, there is no hope, vnlesse they walke this way, also that [Page 148]it is not good to be ouer precise, whē as in good­nes a man cannot proceede too farre, nor offer too much obedience to the Lord. To make an end, let none of all these things blinde vs, because they blinde some, which stand in reputation of their owne wisedome.

THE FOVRTH SERMON.

IT hath been tolde vnto you alreadie, vpon the verses which goe next before, how that Saint Peter regarding how dull wee are and backward in godlinesse, contented not himselfe with his exhortation which he maketh, but setteth downe what we shall gaine if wee follow his aduise, and also what hurt we shall sustaine by the contrarie: and this hath partly been handled in the two o­ther verses, and partly in these two which wee haue now in hand: where indeede he doth pro­pound so great a commoditie which wee shall gaine, if wee giue all diligence to pursue the for­mer things, as is almost incomparable: euen this, [Page 149]that we shall come to the assurance, that wee are called and chosen of God: a thing so necessarie for vs to knowe, that without it, there is no right faith, no franke and willing obedience, no sound ioy. For although without this, men seeme to be­leeue, yet it is but a wauering fantasie, to doe ma­ny good things, yet they proceede but from a seruile minde, to laugh and reioyce, yet is it but in a desperate madnesse, which in very deede is greatly to be wondered at, how men should bee able to sport themselues, and yet to speake in their consciences after this manner, there is Hell, and eternall flames of vengeance prepared for sinners, and I am not sure whether I shall escape or not: this desperate and brutish securitie shall be apparant to be the more mad, if wee compare it, & set it forth by an outward comparison. Let it be thus, a man is taken in a robberie or murther, imprisoned, brought before the Iudge, and con­demned, by sute of friends repriued vntill such time as they may sue for to get him a pardon: in the meane time some of his acquaintance come to this murtherer, and will him to bee of good cheere, and merie: he will answere, vnlesse he be some mad and desperate ruffian, I am condem­ned to the gallowes, the Iudge hath pronounced the sentence of death vpon me, I know not how hard a thing it will be to obtaine a pardon, I stand in great doubt, and for this cause I cannot bee merie, vnlesse I might know for certaintie that I should escape if I did once knowe that, I could [Page 166]bee as merie as any man that liueth, before that time I may seeme to laugh, but my heart is full of feare and sorrowe. And is it not thus with vs all, are wee not all of vs guiltie, and alreadie con­demned by the sentence of the highest Iudge, not to some torment of one day, or short continu­ance, but to the fire that shall neuer be quenched? When men can bee merie therefore and laugh euen in those things which cause this destruction, and yet doe feele that they are not sure to escape this dreadfull vengeance, is it not a mad mirth and a desperate laughter, in which if they were not become very senslesse blockes, they should feele many gripings at the heart, which would marre all their mirth, yea a worme that gnaw­eth in such wise, that they can haue no quiet rest, nor as I saîde before, no sound ioy. If wee were not therefore more then desperate and madde fooles, the thought of hell would dampe all our mirth vntill such time as we be sure that we haue escaped it. This then which the Apostle sayth here is a princely commoditie, that walking the way which hee hath prescribed, wee shall come to the assurance, that wee are the called and cho­sen of the Lord. But it may bee demaunded how this can agree with other sayings in the holie Scriptures, which doe plainly teach that GOD chooseth whom he will of his owne free grace: for which Saint Paul alleageth out of Moses, that God will haue mercie on whomsoeuer hee will haue mercie, and whom he will hee hardeneth: [Page 167]adding thereupon, that it is neither of him that willeth, nor yet of him that runneth, but of God which sheweth mercie. Againe, the doctrine of Poperie is, that God doth make choise, conditio­nally respecting the good deedes which he did foresee in them: and so the election should de­pend vpon the worthines of the men: we are to answere, that this place hath nothing in it which is contrarie to that free choise which God ma­keth without respect of any thing that is in vs: for hee could finde nothing in vs that might any way moue him, neither doth it serue at all for to proue that election is condition all: because Saint Peter doth not handle in this place, whereupon electiō is founded, or what moued God to make choise, nor to shew wherein the certaintie and stablenesse of election doth stand: but his mea­ning is, to teach vs how wee shall attaine to this incomparable treasure, to bee out of doubt, and surely resolued in our selues, not by fantasied o­pinions, but by sure and substantiall proofe, that we bee chosen of God, and therefore cannot pe­rish. If wee respect the vnchangeable counsell of GOD, therein doth rest alone the sure founda­tion of election, because GOD which cannot bee deceiued, nor cannot repent, or chaunge, hath made the choise, therefore those whom hee hath chosen, can neuer perish: but if we regard the way and meanes, by which we may come to know this fauour of God to bee toward vs, the Lord by his Apostle telleth vs, that this is the way, [Page 152]euen to giue all diligence, and studie to bee richly decked with his graces, or those forenamed ver­tues: for by these wee shall vndoubtedly knowe, because if wee haue them, if they abound in vs, if we walke in them, we shall, as he saith, neuer fall. Let vs learne therefore first this, that election in it selfe resteth vpon the vnchangeable purpose and counsell of God. Then secondly, that wee are not to setch the certaintie of it in our selues, frō some reuelation, neither are wee to clime vp into hea­uen, to search in the counsels of GOD, whether our names bee in the booke of life. But we are to fetch our warrant from within our selues, and that from the fruites of the spirit, which indeede although it bee out of our selues, yet because it is not of our selues, is certaine and infallible. If ye will vnderstand this more plainly, first I say, it is out of our selues, or from within our selues, be­cause we must take the trial, whether those things be in vs, which are giuen to all those whom God doth chuse, then I say it is not of our selues: for if it were, it should bee altogether vncertaine. But of the seale of God wherewith hee hath sealed vs, which is the spirit of sanctification: now marke well I pray you, If you doe (saith S. Peter) these things, you shall neuer fall: and why, is it because our doings are so perfect & sure, or that we are so constant of our selues? no not so, but by these ver­tues we know that wee are sealed with Gods spi­rit, whose worke we feele in vs: we know also that as many as are led by the spirit of GOD are the [Page 153]sonnes of GOD. Rom. 8. From hence it com­meth, that looke how much more a man feeleth in himselfe the increase of knowledge, the in­crease of vertues and heauenly desires, so much more sure he is, that he is the child of God; and as the one increaseth, so increaseth also the other. Contrariwise, when a man feeleth within him­selfe an euill conscience, feeleth that he is darke­ned in his vnderstanding, ledde by the lustes of sinne: hee shall in spite of his teeth within him­selfe sing this dolefull song, I know not whether I shall be saued or not: and looke how the other may say, I knowe I shall be saued, because God hath sealed me with his spirit; so may this say, I am sure to bee damned continuing in this case, because I haue not faith, but only a wauering & doubtfull opinion. We may see by this how be­neficiall they are, and mercifull to their owne soules, which with all their power day and night giue vp themselues to seeke after the knowledge and obedience of the Lordes will: for not giuing ouer, nor waxing wearie, they shall in continu­ance of time, if they ply it hard, finde such a bles­sing from the Lorde, in the increase of faith and vertue, that will cause them to say, wee haue not lost our labor. On the other side we may see how vnkind and cruell they are to themselues, which through idlenes and sloth, in seeking after God, with their daily and continuall sinnes, doe euen as it were cut the throat of their faith, seeing they can not haue trust in him, whome they doe so [Page 170]much disobey. This place is as a mightie engine to ouerthrowe the vanitie of sundrie opinions which doe reigne in men. As first of all in those which crie out against this doctrine, as a thing which will make men carelesse and idle in the seruice of God, and stoppe the course of good works, I beseech you marke how wel these great wise men haue profited in Gods schoole, see how they agree with the holy Apostle: he saith we are to giue all our studie & diligence in good works to come to the sure and vndoubted knowledge, that wee be chosen vnto life: they say quite con­trarie, if ye will haue men carefull of well doing, away with the doctrine of election, for it will marre all: thus the wisdome of flesh doth proud­ly lift vp it selfe euen against God (but how foo­lishly, a verie childe may see:) Doeth that thing which wee can not come to the knowledge of, without exceeding care of godlines, abundance of vertue, and plentie of all good workes, de­stroy in men the study and care of good workes? But proude flesh is worthily blind. Some other, although not thus brutishly blinded, yet greatly ouerseene, when they thinke on this doctrine, which is set vp vnto vs as the mark for vs to aime at in all our doings: and the triall whether wee haue done well or not: I meane the triall in this respect, and when a man hath done many good deeds, he shall know he hath not done them wel, if he yet doubt, whether he be one of Gods cho­sen, for howsoeuer he passeth it ouer, yet his con­science [Page 171]which doeth in some sort know, that hee hath not dealt but for vaineglorie, or some other sinister respect, will not suffer him to haue this faith: For God doth not worke so darkely by his spirit in men, but that they may learne to knowe whether it be of him, if they would make a due triall: because wee must not rest in the outward doing of good things, but in the right doing. Let him therefore which giueth himselfe to doe good workes, (and yet feeleth not this, which S. Peter saith, wee shall) suspect that his doings are mis­shapen, and be carefull to fashion them after the rules of the word. A third sort of men there be, which with might and maine will defend this do­ctrine, that men ought to be sure of saluation, that we can not more honour God, then to giue full credit to his promises, and because the plaine testimony of the scripture compelleth them, they affirme it constantly, and condemne the contra­rie as a soule errour, that God hath chosen men, and men come to feele and to know this: And therefore because it is a true doctrine, they say al­so that they themselues are sure, that God hath chosen them, but when they take not the way to become sure, which S. Peter hath here set downe, but goe in a contrarie path, and are spotted with filthy crimes, wee may boldly say, they be lyars: for although they brag with their tongues of that that they should be, yet there is a birde in their brest, which doth sing in a cōtrary note, & telleth [Page 156]them plainly what they be. Another kind of men there be, which in no case can be perswaded, that any man can be sure of saluation, and therefore with scoffes they aske of them which professe the word, when God told them so? If it were a thing which were not to be, or could not be knowen, then the Apostle hath greatly ouershot himselfe, in telling vs how wee shall come to be sure. But aske a question of them, whether they doe not beleeue in God, euery one will answere, I put all my whole trust in him: reason then a little fur­ther and tell them, that the Scripture which can not lie, saith, That all which trust in God shall be saued: how then will they ioyne these togither, that they trust in God, and yet doubt whether they shall be saued? can God deceiue? or say they, they know not what? Vndoubtedly if they did know that they haue trust, they should also know they can not perish. But let vs learne by this the miserie of our time: in which men do still thinke this doctrine to be strange. Now let vs come to the particular application of this doctrine, in which euery one must come home to himselfe, remembring first, that such as God hath called home to himselfe, and chosen to be his children, he doth also giue vnto them true faith and feeling that they bee his elect: and such as perceiue no such thing in themselues, are in a verie miserable case, and as yet wee may say forlorne creatures: therefore euery man in himselfe must aske this question of his owne soule, How goeth the mat­ter [Page 157]with thee? Art thou sure God hath chosē thee? Doest thou feele any assurance of eternal life? The conscience will answere vprightly if wee be not negligent to make inquirie: then if we find this within. I am not sure, for I doubt and stagger: we must inquire with our selues thus, what is the cause, God is faithfull which hath promised eter­nall life vnto all which beleeue: our heart will make answere, Thou regardest not the feare of God, thou art full of foule sinnes, euill lustes doe reigne in thee, thou doest not study for the know­ledge of Gods worde, thou art vnfruitfull and barren in good workes, therefore thou canst not say, I am led by the spirit of God, and therefore sure I shall be saued. If he be wise he will not stay here, as the manner of fooles is, saying I am not sure indeed, neither do I thinke any man can be, I commit it to God, let him doe with me what he will: these speeches may seeme to haue some wit & godlines in them, but they are indeed deuilish and madde, because God hath taught vs a con­trary lesson in this place: but go this steppe fur­ther, may I come to this assurance? and which is the way? The Lord doth answere by his Apostle, Thou maiest come to this assurance, and pointeth him out the way: euē that which you haue heard, wherein he must painefully trauell and goe for­warde, not for a gird or a braid, and waxe idle a­gaine, but still labour, for these men had gone a great way, and yet they are willed to proceede still: if the Lorde guie not this assurance, we are [Page 174]to labour so much the more, and to be so much the more importunate to suspect our iudgement, and to seeke for knowledge, to call our selues to a more strait account, to set a watch ouer our affections to see with what mind we doe things, to foster no sinne willingly in vs, nor to be slacke to any good worke which God hath appointed, to call & crie vnto God for faith, and his spirit to guide vs, to vse the means diligently which God hath appointed, as the hearing, searching, & me­ditating in the word: thus in time (for it is wroght in mē by degrees, & they neuer come to the full) God wil let thē see that he is their God. That nei­ther life nor death, height or depth, things present or things to come, Angels, principalities, nor powers, nor any creature shall separate vs from his loue in Christ. It followeth in the next verse, For by this meanes an entring shall be ministred vnto you abundantly into the euerlasting king­dome of our Lord Iesus Christ.

This is a confirmation of the last clause of the former sentence, where he saith, If you doe these things, you shall neuer fall: and why, because you shall haue a great entrance into the eternall king­dome of Christ: as that is a confirmation of the o­ther, where he saith, Make your calling & election sure, as the reason followeth there, Ye shall come to be sure: how? because he which proceedeth so far that he knoweth he shall neuer fall away from God to destruction, he is (as it must needs be) sure also that he is chosen, for hee speaketh not here of [Page 175]euery particular fall into sin (which is of the most godly:) but saith S. Peter, I tell you if you do these things, ye shall neuer fall: not because there is any such stablenes in our selues, or in our own works, but we know that they be the fruits of Gods spirit in vs, which is his seale, set vpon none but those whome he doth marke vp to life eternall, & he is vnchangeable: so it followeth here, Ye shall not fall, for they that haue a rich entrance into the kingdome of Christ, which is euerlasting, so that Christ doth raigne in them, as hee doth in all the faithfull by his spirit, can not fall, vntill the pow­er of Christ faile, and his kingdome come to an end. For we must note, that the force of the rea­son resteth in the difference which is between the kingdome of Christ and the kingdomes of this world: in which though they be neuer so migh­tie, and full of pollicie and wisedome, yet they should come to an end: and therefore a man can not rightly say vnto the subiectes, you haue a mightie prince, who is bountifull and gracious, your peace therefore and happie estate shall endure for euer: nay, the mightie may bee ouer­come, if not by men, at least wise by death, and so they may bee to day in peace and good e­state, to morrow all in an vprore, to day vnder a louing and gracious prince, to morrow vnder a fierce tyrant: so vncertaine is the state of the kingdome of this worlde: but in the kingdome of Christ, whose power is aboue all, and can neuer come to an end, but is as hee saith here, [Page 160]eternall, it is farre otherwise, because his state is vnchangeable, so is theirs that bee once entred thereinto, and therefore they are sure they can neuer fall. Whosoeuer doeth but euen straightly looke ouer these words of the Apostle, if he haue any sight at all, hee must needes confesse all this, the matter is so cleere, that wee can but maruell how it should come to passe that this doctrine of the Lord, set forth by his Apostle, should find so fewe friends, and so many extreme enemies: but in deede men which are lyars, doe in this thing confesse the trueth, that they feele not any such matter, and therefore can not abide to heare that all true godly men, and faithfull Christians haue this knowledge in themselues: but let vs giue eare to the Apostle, who telleth vs how we shal come to haue Christ to be our king, and to raigne ouer vs, namely, if wee yeelde vp our selues to the go­uernance of his spirit, which worketh all good­nes in our heartes, subduing and vanquishing all the rebels which we be are about in vs. Contrari­wise it must needes bee granted, that such as are beastly Epicures, following their owne fleshly minde, letting loose the raines, and giuing the swinge vnto the raging lustes of the flesh, despi­sing the knowledge of Gods will, and therefore regard not his worde, though with full mouth they call Christ their king and their Lorde; yet when God saith here by his Apostle, that the en­trance into his kingdome is by this meanes, that men follow after vertue, knowledge, and godli­nesse: [Page 177]they shewe that they bee none of his sub­iects, beeing altogither void of his spirit, but the bondslaues of sinne and Sathan, whose king­dome they vpholde, with tooth and naile: and that maketh them, euen as those which are of an­other corporation to fight against the truth, and those which professe it: deuising all the colours and shiftes they can to maintaine sinne, inuen­ting all the slanders that may be to discredit the godly conuersation of such as follow the way here prescribed: condemning them as ouer pre­cise and curious, if they doe but looke this way which God willeth all his seruants to walke: if God do open their eies, to see but euen in a glim­mering, that which he doth teach in this place, they would be ashamed of their master & blush at that, which now they boast and bragge of: they would also confesse that like blind buzzards and madde beasts, they haue fought against God, and not men: finally it would make them change their waies, and seeke diligently to haue the wit­nes within themselues, that they be the seruants of God. Wee must marke well one other thing which is here spoken, to wit, that he saith, an en­trance shall be ministred vnto you, abundantly or richly: as if hee should say, When yee haue la­boured and trauelled, to be as it were, well so­ked and seasoned in godlinesse, and plentifullie decked with all graces and giftes of the spirit, yee shall by degrees proceed so far, & gaine so much, that your entrance into the kingdome of Christ, [Page 178]shall be very great: wherupon it doth follow, that they shalbe past danger, & may wel warrant thē ­selues of sure standing, in as much as Christ hath not only begun to raigne in them, and to be their king, but also in great measure and mightily. But doth he not adde this one worde more then nee­deth? Is it not enough to haue an entrance, vnles we haue a rich entrance into his kingdome? doth Christ once begin to raigne in a man, & to driue out the power of Sathan, and afterward cast him off again to destruction? I answer, that this word is not added in vaine, for wee are taught thereby to take heed that we content not our selues with some little taste and small entrance: for his pur­pose is to make a difference between such on the one part as make some beginning, & haue some good desires and motions in them, and doe taste of the good worde of God, and are in some sort lightned, but ouercome with sinnefull lusts and vaine delights of the flesh, they slide back againe suddenly, they were but for a brunt, it bringeth forth no ripe fruit in thē, neither to speak properly did Christ euer raign in them: & such on the other part as proceed vnto the deepe rooting out of sin, & sure and fast planting the truth in their hearts, going forward daily from grace to grace, & from strength to strength, vntill Christ haue set vp his throne in them, & beare sway, to the ouerthrow of the power of darknes, & bereauing the deuill of the interest he had, and thrusting him from the possession which he held: a doctrine which must [Page 179]needs do vs much good if we beleeue it: & very needful to be vrged instantly, considering the na­ture & disposition of men at this day: they are a­fraid of going too farre in vertue & knowledge, they count it a needles thing to be admonished or taught diligently, they take great scorne to be counted such as may be amended, yea, and that which is more, when as they haue not learned the first point of a christiā scholler, they will seem perfect: so far are they from hauing this abundant entring into the kingdome of Christ. Learne here therfore, dearely beloued, & learne it well, lay sure hold thereof that it do not slip from you, for God teacheth vs here the only way to life and happi­nes: let go the vaine dreames and doltish opini­ons of people sotted in their ignorance, which are so farre blinded by the malice of Sathan, that which way soeuer they goe, still they are in hope of eternall glory, as though the way to heauen were so broad that a man could not go out of it, & the entrance so easie, that he may enter whē he will: for this is the diuinitie of our time; howso­euer a man spend his time in ignorance, not ca­ring for, nor seeking after the true knowledge of god, howsoeuer he be defiled with foule & beast­ly sins, that indeed there be nothing in him but pride, selfloue, vainglory, enuy, gluttony, the lusts of adultery, & such like, yea, so far, that the scrip­ture doeth liken him to a swine or a dog: yet as if they say, he haue God in his mind, & cā say, Lord haue mercy vpō me, they think this is all that can [Page 180]be required of men, they will not sticke to ac­quite all such: beeing nothing at all acquainted with that, which God telleth in this place by his Apostle, how farre men must proceed in his feare before they can well warrant themselues to be in good case. For yee may as well ioyne heauen and hell togither, fire and water will assoone agree, light and darkenes are as like one another, as the common faith is to that which we are taught in this place. But I will returne to apply this do­ctrine to the godly, for whome it is written: how they may, as we vse to say, make this thing dead sure: for there is many a godly man, which after long trauell, and much care to please God, is yet so matched with stubborn nature, so deeply infe­cted and poisoned with sinne, that he is compel­led, although hee haue gained much and doeth feele the power of Gods spirit in him, sometimes to be in doubt, and to thinke his labour but lost, because he can not get so great a victorie as hee would faine: let not this man be dismaied, but let him goe forward, remembring what is here promised: the more he wanteth the more let him striue, and he shall plainly perceiue, that God re­gardeth his care & trauell, considereth his sighes and grones, and will performe all his desires: let him remember that these men whome S. Peter wrote vnto, had obtained the precious faith, did know and were established in the present trueth, and yet they were not so far but that they may be mooued to make their election sure, to seeke a [Page 181]further entrance into the kingdome of Christ: & so to continue that which was but begun. Wee ought the more to be mooued hereunto, because the world is euer full of fearefull examples, which if they were wel considered, would make a mans haire to stand vpright, when he shall see that for want of this doctrine, or at the least the not pra­ctising of it, there be many which seeme not only to haue had some good liking of the truth, but al­so a great zeale, euen to suffer somewhat for the same, which are become as cold as ice, & scarse a­ny point of godlines left in thē: yea though they would beare men in hand that they haue (like good schollers) proceeded to the highest fourme, yet when our great master shall pose them, they shall not be allowed to sit in the lowest: so dan­gerous a thing it is once to relent or slacken our care, vntill we haue gotten this full assurance, and made this rich entrance into the kingdome of Christ, that wee feele our selues to be led by the spirit of God, & feele it, not by the vaine conceit of our owne foolish braine, nor by sensles securi­tie, but by the working and fruits of the same spi­rit. If this were well weighed, men would not content themselues with so little or nothing: they would not make so sleight account of teaching; they would leaue off their slanderous & reproch­full railings; they would not like filthy swine wal­low themselues still in the filthy mire of their sins: they would not prattle so much of this, that al are sinners, & therefore thinke all are alike, shuffling [Page 182]togither one with another: nay God will sunder them, for hee hath taught here who be godly and faithfull, such as hee taketh and accepteth for his children: and who be vngodly Infidels, children of the deuill and heires of hell. For in very deed, though all be sinners, yet they greatly differ: for some continue in their sinnes, seducing & decei­uing themselues with vaine hope of Gods mer­cie: some do repent after the maner here prescri­bed them, which standeth in this, that they clense themselues more and more from all filthines of the flesh, and grow in all vertues and graces, vn­till they be decked in their soules with heauenly ornaments, and haue yeelded vp themselues to haue Christ raigne in them. As for the common repentance, to cry onely with words for mercie, in some light measure to be greeued, to feare the iudgements of God, and yet the soule within no­thing changed, nor the spirit renued, nor Christ raigning in the heart: it doth but deceiue al which trust to it. Most true it is, that what time soeuer a sinner doth repent, he is forgiuē: but this is as like to that repentance, which is here by S. Peter de­scribed, as wee say, an apple is to an oister: for if we looke well vnto them both, we shall find thē to agree but in very few things, & those euen the least. Let vs I say, once againe fasten our steps in this way, let vs goe forward, and not so much as looke backe, vntill such time as wee haue by our owne experience, prooued that to be true which is taught by S. Peter. For it is not enough to be­leeue [Page 183]that this is true (although that be somwhat) vnles we trie it to be so by our selues. Hee is now a starke foole which seeth this to be the only way to happines, and for sloth will not walke in it: as though the kingdome of heauen were not worth the trauelling for. Wee may gather also in this place, if wee be not senslesse, how great enemies they be to the saluation of men, which would vt­terly debarre them of the word, that is appointed to be the instrument by which God worketh all these good things in his seruants: for without that (as it may be easily gathered here) we can do nothing. It doeth also appeare, that those are in a miserable case, whose office and duty is, not only to shew mē some part of Gods will, but to bring them thus far as S. Peter doth require, if they be not well furnished, & haue walked first this way themselues: for how shal they bring other mē, to that, which themselues haue not nor know not? It doeth appeare also that God hath shewed a sore iudgement against that people, which haue such a guide as can not shew them this way: which is the onely way to heauen: for doubtles it is more then if he should thunder vpō them from heauen, or fire their houses ouer their heads: especially whē they are so blind, that they see not the plague, but thinke themselues in better case then those whom God ouer rules by his word. But wo be to those blind guides which do not feed; & wretch­ed is that people that want a shepheard. For how shal they euer hear of these things? We cā but pity [Page 184]their miserie, and desire the Lord to send redresse, in so lamentable and desperate a case: which is thought to be nothing, because in deed the most men knowe nothing: for had they but knowen what God requireth in that man whome he will saue, though they were not partakers of it them­selues, yet they would consent and agree to the doctrine: and confesse that there is no way to at­taine eternall life, but by so sound teaching as may bring people to the things here required. But I will here make an end.

O Lord, graunt that this doctrine which thou hast taught vs in this thy holy worde, may enter into vs, and dwell in vs for euer: that so we may be sure of thy fauour and of eternall life, through Iesus Christ thy deare sonne our Lord and onely Sauiour. Amen.