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 wrot his epistle in like maner to the twelue tribes which were in the dispersion, Iames 1. ver. 1. These dispersed Iewes came vp out of all landes at certaine solemne feastes, 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]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 mone 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 he can, to take away his life: will he not watch and take heed? yea will be not bee glad to learne how he may so arme and strengthen himselfe that hee may withst and his saide cruell enemie when hee commeth? Here is a farre greater matter, not the [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 soo­lish 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]drowsmesse 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 watchfall 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 di­nell, &c. If we be not senselesse, & voyd of all care, yea euen as stones almost or blockes, if we be not like mad men, this may mooue 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 wosull gulfe of hell, if wee doe not learne to be sober and to watch, and so to auoyd him: for if we be drunken and so asleep in mind, he commeth 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 eie 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 aduersa­ries, or the chiefe of all other. There is no way of reconciliation to be sought with him, there is no truce to bee made, nor yet any mitigation of his cruell furie to be looked for, but we may be sure of all the mischiefe and harme that hee can any way doe vnto vs, make full account of that. There is no pittie or mercie with him, neither is he any way to be trusted, for he is a lyar, he is a deceiuer, hee is a Diuell. Your aduersary the diuell. As hee is called Satan in the Hebrew tongue, so is he in the Greek tongue called Diabolos, which we call Diuell, it is as much as to say, one that doth accuse, one that with cauillation doth depraue & lay crime. Look what is best done, that doth displease him most: he is nothing but falshood and lies: as I said, heere is no trusting here is no way or hope of mitigati­on of his cruell rage. But it may bee obiected, see­ing the multitudes of nations and people vpon the earth are so many, how can one Diuell put all in danger? for Saint Peter speaketh as it were but of one Diuell. While he is in one countrie, he cannot be in another, and while hee is dealing with one man, another then goeth free. For answere vnto this, we are to vnderstand, that S. Peter speaketh [Page]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 man free 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]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 souls of men. Ephe 6. ver. 12.16. What a dreadful mon­ster is he set foorth to be Reu. 12. Hee is not only likened to a dragō, but also a most huge gret one, yea so mōstrous great, that he casteth forth a floud of waters out of his mouth, & his tail casteth down the third part of the stars of heauen. He is not only a most monstrous great Dragon, but also fiery red, burning with hatred, with crueltie, & blood. Full of deep subtilties, for he hath seuen heads. Ve­ry mighty, as hauing ten hornes. One that hath as a victorious Prince often conquered the nati­ons of the world, for he hath seuen crownes. What a terror is set foorth in all these, a hungrie roaring Lyon, mightie powers with fierie dartes, a most monstrous fierce Dragon, full of subtiltie, crueltie, and power? Is heer any place to be drunken and to sleepe? doth it not stand 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 themselues starke drunken with the delightes of this world, and as merrie as they bee, are by this roaring Lion deuoured as a praie, and swallowed vp by the Dragon? Drunken persons, especiallie when they be fallen into a deep sleep, 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]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 bee make any account of his owne life, to keep him­selfe sober and watchfull? shall be drinke himselfe drunken and lie downe to sleepe? The Diuel our aduersarie goeth about, hee is euer at hand, hee seeketh all occasions how he may deuour 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 therein lieth the greatest daunger, that he blindeth the eies of the minde, and harde­neth the heart, when men feele not his working, nor imagine any such thing. Hee that is sober and doth watch, feeleth when he setteth 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 be not kill him for all his watching? The like obiection may heere be made, namely, that the power of Diuels far exceedeth all pow­er of man: as we see they be described to be migh­tie and terrible: and there is no way for a man to hide himselfe from them, but they finde him out, and come 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 of faith: 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 throgh faith. 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, & hauing 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 worlde, [Page]but he that beleeueth that Iesus is the son of God? 1. Ioh. 5. ver. 4.5.6. By the world he meaneth the whole corruption of sin, or whatsoeuer is against the commandementes of God, and so the Diuell the Prince of the world is included. He that ouer­commeth the world, ouercommeth the prince of the world: for all the power of Satans kingdome is in darknesse and in sin. Then when Saint Iohn saith that faith is our victorie, and that by it we o­uercome the world, he teacheth that it is saith by which wee are armed with the power of God, in which we stand safe, and ouercome the Diuell.

Heerby it is manifest what a woonderfull pre­cious thing faith is. There is no force that can ouer­come it, he that hath obtained it cannot be poore, he cannot be vnhappy or wretched: all the diuels in hel cannot preuail against him. They that trust in the Lord are as mount the Sion, which cannot be mooued, but standeth fast for euer. Psalm. 125. vers. 1 If it be then the most excellent thing that is, to stand stedfast in the faith: then are we aboue all other things to seeke after it For wisdome tea­cheth to seeke most for the best thinges. Golde, pearle, and precious stones doe excell in price, and therefore they be greatly sought after: and men do much reioice when they finde them. They bee more then drosse being compared with faith, by which we put diuels to flight, and obtaine eternall glory. Shall wee not then seeke for faith? Shall we not make account that if we find it we 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 seeke 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]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, & therfore applieth them. But now on the contrary part, hee that resteth in this, God giueth faith, and if it be his will. I shall 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]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 sekeeth 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]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 enils As namelie, he soweth errours, heresies, and wicked opinions. He is the father of al such things. He raiseth vp the heretickes and Schismatickes, and then suggesteth to the heartes of men, which be his chiefe seruants, that the Gospell hath bred them, and they proclaime it with open mouth. Behold and see (say they) what a doctrine is this, yea this new learning, that hath brought foorth so many foule heresies and diuisions. The diuell (say they) the diuell goeth with it. How can it be of God? how can it bee good doctrine which brin­geth foorth such fruit?

Satan did practise this while the holie Apo­stles were aliue 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]you grieuous Wolues, not sparing the flocke, and there shall rise vp of your selues that shal speak per­uerse things to draw Disciples after them. Act. 20. When all the Apostles were taken out of this life, then was this prophecie fully accomplished, for then did the diuell send foorth euen routs of wic­ked heretickes which did seduce manie, & great­lie trouble all Churches. Then had hee those which cried out: Beholde what a Gospell is this which hath brought foorth so foule and mon­strous opinions? Thus cunning lie did Satan work to keepe manie still in their former blindnes. And in like maner in these dayes, when the light of the gospell againe brake foorth, he raised vp hor­rible heresies and sectes, and then setteth his ser­uants a worke to crie out: See what fruits this new Gospell bringeth forth? This hath made many so much offended at it, that they will not heare it: and so the Diuell holdeth them still in their for­mer blindnesse, and deuoureth them as a praie. Also hee raiseth vp lies and slaunders to diffame both the doctrine and al that professe it. This hath beene his ancient practise: Christ was said to 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 which secretly amōg themselues did commit most foule and abomina­ble sinnes. True it is, that in all times he had manie which were hypocrites that professed the trueth [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 saith. For if he come once to that, he shal find that the Gospel is the pure and heauenly light, euen the power of God to saluation as S. Paule saith, to 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]babes in vnderstanding of the heauēly mysteries, he layeth stumbling blockes and offences, that he may cause them to stumble and fall, or to turne a­side out of the way into which they 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 lesting, hee see­keth to fit him with companions for that: that when he hath receiued the touch of heauenlie mo­tions, that vaine mirth may put it out. If hee bee inclined to vncleane lustes of fornication, he wil finde the meanes (if it bee possible) to set as it were the bait before him, where hee may bee inti­sed. And so is it in all other vices: so that men had need watch and pray least they enter into temp­tation. They neede to bee armed with a stedfast faith to renste, that by their faith, all the firie dartes of this horrible enemie may bee quenched. His subtilties to keepe men in blindnesse, his lies and slaunders to driue men from the Gospell, his assaultes to lead into despaire, his stumbling blocks and terrours to turne men out of the way, his temptation to leade into heresies and sectes, or into any foule sinne, or whatsoeuer dartes hee shooteth, there is no way to resist him, and to be kept safe, but by a true, a liuely, and a stedfast faith. Therefore (beloued) seeing this enemie is so vigi­lant, & doth so cruellie seek our destruction night and day, euen to swallow 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]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 hurte the soule: but is it not another case when he commeth to hurte the bodie, the cattell, or the goods of a man? Is he then also to be resisted on­lie by faith? Or is it all one when he commeth to doe those thinges of himselfe, and when he is sent to doe them by witches and sorcerers? Is there now no meanes to resist him but by faith? To an­swere to this question, first it is to bee graunted that the diuels doe indeed delight to torment and to hurt man any way. And withal we see it plain­lie taught in the scriptures that he hath had pow­wer and leaue sometimes graunted 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 learde of swine headlong from a steepe place into the sea, and drowned them, Math. 8. What was the purpose of those Diuelles, what was their desire? Was it no more then for to destroy the poore dumbe beastes? Yes verely they had a further reach, & a deeper practise. This it was, they sought to bring Christ into hatred with the men of that region among whom hee was nowe come: and why? but euen that they might not heare him bringing the word of life. They knewe that those men were worldly minded, and that the losse of their hogges woulde grieue them sore, and that they had rather be without Christ, then that hee should bring them such losse. And so it came to passe, for the men of that citie came forth and en­treated him to depart out of their coastes. Here was a craftie conueyance, and so Satan, whensoe­uer he obtayneth power to hurt the body of man, his cattell or goods, it is not without some great subtiltie of a further and a greater mischiefe which he seeketh to worke. Then further we may [Page]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 answere 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 Iob? He was throughlie tried. Now seeing it was the will of God that he should so be tried, both for his owne good, and for the instruction of many others, though his faith were a right strong faith, yet in this thing it did not re­pell [Page]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]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 faith of any should so far faile: 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]& 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 de­maun̄deth whom they suspect, and then sheweth the image of the partie in a glasse. When this is done he sheweth and prescribeth what the lame man shall doe for to get remedie: howe hee shall cause the olde witch to come 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]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]this way may the Iew, or the Turke, or the heathen cast him out as well as the Christian. And so it may be said in all other their wicked means. They tend wholie therefore to this ende, that men may be held in infidelitie, in blindnesse, and hardnesse of heart, euen void of repentance for their sinnes, that is the craftinesse of Satan. For if diuels can bee put to flight and ouercome by such meanes, men will neuer seek to be armed with faith, they neuer care for true repentance: they bee perswaded that the diuell hath nothing to doe with them. And therein lyeth one of the greatest subtilties of Satan that hee may deuour men when they dreame of no perill, and therefore seek not to God, to be ar­med with his mightie power through faith. For when men doe knowe that there is no way to e­scape but by faith (as Saint Peter saith heer, whom resist stedfast in the faith) if they be not mad, they will 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]faith. That shall couer you, and compasse you a­bout with the almighty power of God. Yee shall bee as the mount Sion (saith the Prophete in the Psalme) that cannot be remoued. All the infer­nall powers (or as Christ saith, the gates of hell) shall not preuaile against it. If you 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]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]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 chapter of his second Epistle: Here unto (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 he 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]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 fail. 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 grie­uous 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 feeing 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 saith, I aun­swere, that the blind world is drowned in a carnall consolation, they doe not soundly beleeue, nor sensiblie consider what estate they be in. They be but as drunken men, who through exceeding drunkennesse passing towards horrible torments, do not perceiue it nor regard it, but are merie and laugh and sport themselues: For they which are so merie and doe sport themselues so much in sinne and in carnall pleasures, if they did knowe or ad­uisedly consider whither they be going and what remaineth for thē, it would dampe all their mirth. It is not the strong consolation which the holie Ghost speaketh of, that they haue. Theirs is but a [Page]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 deedes which he hath done shall not be re­membred: for his transgression in which hee trans­gresseth, and for his sinne in which hee sinneth, for these he shall die. Ezech. 18.24. The Lord Iesus saith, that there bee some which do beleeue for a time, & in time of temptation goe away. Luk. 8.1 [...]. Thou standest (saith S. Paul) by faith: be not high minded, but feare, Rom. 11. ver. 20. Also the same Apostle speaketh of some that made shipwrack of the faith 1. Tim. 1. vers. 19. Hee that thinketh hee standeth, let him take heed least he fall. 1. Cor. 10. ver. 12. Christ saith to the Angell of the Church of Ephesus. Thou hast left thy first 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]the liuelie faith, he can neuer loose that faith, hee can neuer perish: for that being prooued it must needs be confesled that all the scriptures which they alleadge are to bee vnderstood not of that liuely faith, or of those that be sanctified. I am (saith Christ) the true vine, and my father is an husband­man. 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 vnsuersally, 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 ourSauiour 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]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 liue for euer. He that eateth my flesh and drinketh my blood hath eternall life: This is that bread which came downe from heauen, not as your fathers did eate Manna, and are dead: he that eateth of this bread shall liue for euer. Ioh. 6. ver. 35.40.48.49 50.51.54.58. From these Scriptures wee may drawe most firme conclusions, that not any one of the reprobate euer 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 euer come 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]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]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 scale, 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]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 withes with and to the spirit of the beleeuers, that they be the children of God. This is the liue­ly faith when a man beleeueth that the Lorde God is his father, and that he is the sonne of God. And this faith is not separated from the spirit of adoption, for it is 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 andtrue? If it be as those men say, that the reprobate are partakers of the spirit of adop­tion, then is not his testimonie firme and true. For then that spirit of adoption teacheth some man to call God Father, and witnesseth to his spirit that he is the sonne of God, when as he is the childe of the diuell: for hauing that faith, and that testimo­nie of the spirit in him to day, to morrow he doth by their saying, vtterly and sinally lose that faith and that spirit. What an opinion is this to say that a man hath the true faith, that is to say, beleeueth by the testimony of the holy Ghost, that God is his father, and yet he is indeed the child of the di­uell? And moreouer, doth not the Apostle say, that after they beleeued they were scaled with the [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 be 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 beieeueth 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 siablenesse and foundation of the truth. But the word of God meeteth with it, and teach­eth, that whosoeuer is regenerate and borne of God in the new & spirituall birth, as 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 vtterhe quenched, and is wholie depriued of the spirit of adoption. What sin then is it that he sinneth not? He that falleth in such sort as that he becommeth void of the true faith, and of the sanctifying grace of God, what is he other but as an infidell for the time, and what sinne is it that he committeth not? Shall it be said of such a man, he sinneth not? It may be this poore cauill will be vsed, Hee that is borne of God sinneth not so long as he continu­eth in that estate, so long as he continueth borne of God. A vaine and most foolish speech, for if a man that is vnregenerate and borne of GOD through a true and liuelie faith, do so fal, it is sinne that casteth him downe, then he doth sinne while he is in that state. For doth hee first cast away his faith, and the grace of the sanctifying spirit, and then commit sinne, and not before? What greater sinne then the falling from the faith, and casting [Page]forth vtterlie the grace of sanctification? But see how Saint Iohn meeteth with all cauilles, in the reason which he annexeth to confirme that first member. Why doth not any one that is borne of God, sinne? For (saith hee) his seede remaineth in him. What is the seed of God which remaineth in all that are borne of God? The word of God is called the incorruptible seed by which God doth beget his children, 1 Pet. 1.23. That word is but an instrument, the holie Ghost is the worker of the new birth: and therfore our Sauiour teacheth, except a man bee borne againe of water and of the spirit, hee cannot enter into the kingdome of God. Ioh. 3. vers 5. The seed of God then is the graces of the sanctifying spirit, & the liuely word. Those men that say, a man may lose his faith, and the spirit of sanctification, doe in flat speech con­trarie that which the holie Apostle heere spea­keth. The seed of God (saith Saint Iohn) remai­neth in all those which are borne of God, and therfore they doe not sinne, that is to say, they do not sinne that deadly sinne of falling from God, or of being separated from Christ: which is not true if their saying bee true: for there remai­neth no seed of God in those that doe wholy lose their faith, and in whome the sanctifying graces are vtterly extinguished. It may be they wil here again adde their vaine cauill, that the seed of God remaineth in them so long as they bee borne of God, and hold the faith, and stand in grace. As it Saint Iohn should say thus, the seede of God re­maineth [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 feed of God remaineth in them, so long as it remaineth in them: for that speech they must be forced to vtter, vnlesse they will confesse, that when he saith his seede remai­neth in them, we must take it remaineth in them for euer. If the seede of God remaine for euer in the regenerate, then doth saith and the sanctifi­ing spirit remaine in them for euer. For will they separate these? But to put all out of doubt, and to minister sound comfort, or (as the holy ghost speaketh) strong consolation to all that 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]that man which hath attained to the true & liue­lie faith, who hath the spirit of sanctification, by which hee is led, euen the spirit of adoption that beareth witnesse with his spirit that he is the child of God, seeing he may be tempted, and sundrie times be led a wrie into some sinnes, but it is vn­possible that he shuld fall from God? And what is the reason by which he prooueth that hee cannot so fall: Because (saith he) he is borne of God. Con­sider where the force of this reason lieth. Men are mortall, their seede is corruptible, and that which is borne of man is corruptible and mortall. God is incorruptible and immortall, and so the seede of God is called incorruptible seed and immortal: whereupon it doth follow that the birth which is of God is incorruptible and immortall. Where the life of God is, it cannot bee be extinguished. Thinke it not strange then that Saint Iohn saith, he cannot sinne, because he is borne of God. Ex­cept they will denie the manifest and cleare te­stimonies of the word of God: except they will affirme that the seed of God is corruptible and so decayeth, and doth not abide in those that are be­gotten of God: except they will also make the te­stimonie of the spirit of adoption deceiueable & false: finally, except they will make the seale of God and the pledge which he giueth, of none ef­fect, denying that men are to make their calling and election sure, and so to 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]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] O the deepnesse of the riches both of the wis­dom and knowledge of God: how vnsearchable are his iudgments and his wayes past finding out! Rom. 11. To this agreeth the Prophet in the Psalm, say­ing, Thy iugdments are as the great deep. Let it be demanded, what iudgementes of God are those which be vnsearchable, or which bee as the great deep? Are they not those iudgmēts which he exe­cuteth 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 faith the Prophet also. That they be a great deepe? The Prophet was dull of conceipt (it seemeth) and so was Paule: for thou hast entred into this great deepe, and hast with the light of thy reason searched out all things, and whatsoeuer is not a­greeable to the same thy reason, thou doubtest not to dash it out of Gods decrees. Thou wilt 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]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]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]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 witnesse unto their spirit that they be the children of God but the elect. The elect are on­lie regenerate and borne of God, and sealed with the holie spirit of promise.

Then come downe to thy selfe: If thou canst trulie say, I 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 foile thee, and cause me to goe awrie, that hee shall neuer get the victorie ouer mee. Is not this a singular comfort to a man? If anie that hath the spirit of adoption may lose him: then where is the stedfastnesse of faith which Saint Peter heere requireth, in resisting the Diuel? If it come once to lie in our selues, wee cannot bee vn­doubtedlie sure and stedfast: wee may well wa­uer and doubt: but when we knowe that we are kept by the power of God, as it is written, 1. Pet. 1. Then 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]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.