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TWO SERMONS VPON THE 1. Peter 5. vers. 8. and 9. Wherein is shewed that the diuell is to be resisted only by a stedfast faith,
TWO SERMONS UPON THE 1. Peter 5. vers. 8. and 9. Wherein is showed that the Devil is to be resisted only by a steadfast faith,
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how soeuer he commeth either against soule or bodie:how soever he comes either against soul or body:
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and that whosoeuer hath once attained the true and liuelie faith, it can neuer bee vtterly lost,
and that whosoever hath once attained the true and lively faith, it can never be utterly lost,
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but he is sure to get the victorie.
but he is sure to get the victory.
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The first Sermon. Be sober and watch:
The First Sermon. Be Sobrium and watch:
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for your aduersarie the diuel, as a roaring Lyon walketh about, seeking whō he may deuour:
for your adversary the Devil, as a roaring lion walks about, seeking whom he may devour:
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whome resist stedfast in the faith. 1. Pet. 5. verse. 8.9.
whom resist steadfast in the faith. 1. Pet. 5. verse. 8.9.
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BLessed Peter an Apostle of Iesus Christ, wrote this Epistle to the Christian Iewes which dwelt as strangers dispersed here and there in sundrie countries,
BLessed Peter an Apostle of Iesus christ, wrote this Epistle to the Christian Iewes which dwelled as Strangers dispersed Here and there in sundry countries,
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as in Pontus, Galatia, Cappadocia, Asia, and Bithynia.
as in Pontus, Galatia, Cappadocia, Asia, and Bythynia.
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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,
For the ten tribes were scattered of old time, and had dwelled long among the Gentiles in many kingdoms, being carried away by Shalmaneser King of Ashur, out of their own land,
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as wee read 2. King. 17. And of somewhat later times manie of the tribe of Iuda and Beniamin were also dispersed among the heathen:
as we read 2. King. 17. And of somewhat later times many of the tribe of Iuda and Benjamin were also dispersed among the heathen:
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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,
so that S. James wrote his epistle in like manner to the twelue tribes which were in the dispersion, James 1. ver. 1. These dispersed Iewes Come up out of all Lands At certain solemn feasts,
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vnto Ierusalem for to worship there according to the law of Moses and there had they heard the Apostles preach Christ,
unto Ierusalem for to worship there according to the law of Moses and there had they herd the Apostles preach christ,
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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.
as you may see by that which is written Act. 2. and believed in him: and unto them that so believed S. James and S. Peter directed their Epistles.
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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:
Touching the matters handled in this Epistle of Peter, we Are to note that the holy Apostle deals principally about the duties of christian life:
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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.
as namely, the times being then full of Troubles and terror of persecutions, he Laboureth to make them bold, patient, constant and cheerful in all afflictions and sufferings, which they were to pass through to come to the partaking of the heavenly glory with christ.
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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,
Also he uses many graven and forcible Reasons to move them unto true holiness, even to walk in the Virtues of the Spirit of grace,
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and to bring foorth fruites worthie of so high a calling.
and to bring forth fruits worthy of so high a calling.
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But first of all he openeth as it were the fountaine and beginning of all good actions in man, that is,
But First of all he Openeth as it were the fountain and beginning of all good actions in man, that is,
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how God of his great mercie had chosen them, and begotten them in Christ to bee his children and heires of glory.
how God of his great mercy had chosen them, and begotten them in christ to be his children and Heirs of glory.
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Among these perswasions, admonitions, and exhortations of the Apostle, this is one which I haue read vnto you,
Among these persuasions, admonitions, and exhortations of the Apostle, this is one which I have read unto you,
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and which I am now to handle. It may bee diuided into three partes:
and which I am now to handle. It may be divided into three parts:
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Of which the first is an 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,
Of which the First is an admonition, or an exhortation, whereby he stirs up all the faithful unto sobriety and watchfulness, in these words, Be Sobrium and watch. The second part shows what cause there is to moan all men unto this sobriety and watchfulness,
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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:
or how much it Stands them every Way upon, seeing they have so terrible and so cruel an adversary, who continually seeks their Eternal woe and destruction: which is in these words:
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For your aduersarie the diuell, as a roaring Lion walketh about, seeking whom hee may deuoure. For your adversary the Devil, as a roaring lion walks about, seeking whom he may devour.
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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:
The Third and last part does teach how we shall withstand him, overcome him, and put him to flight, that so we may escape from his cruel tyranny:
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which is in these words, Whom resist stedfast in the faith.
which is in these words, Whom resist steadfast in the faith.
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All men may easilie see, that the matter which wee haue here to deale in, is of the greatest moment.
All men may Easily see, that the matter which we have Here to deal in, is of the greatest moment.
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If a man haue landes or goods, and perceiue that he hath an aduersary which lyeth in wait,
If a man have Lands or goods, and perceive that he hath an adversary which lies in wait,
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and seeketh to depriue him of the same, it will mooue him to take heed,
and seeks to deprive him of the same, it will move him to take heed,
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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.
and it will Set him on work, to seek all the ways and means he can to Learn how he may defend and hold his right.
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If a man do knowe that his enemie doth continuallie seeke all opportunitie and all occasions howe hee may set vpon him vnawares,
If a man do know that his enemy does continually seek all opportunity and all occasions how he may Set upon him unawares,
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and with the greatest aduantages he can, to take away his life:
and with the greatest advantages he can, to take away his life:
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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 losse of goods or landes,
will he not watch and take heed? yea will be not be glad to Learn how he may so arm and strengthen himself that he may withst and his said cruel enemy when he comes? Here is a Far greater matter, not the loss of goods or Lands,
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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.
or of this frail life, but the destruction of both body and soul in Eternal damnation, which is sought by a very mighty, subtle and cruel enemy.
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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,
I know Therefore that so many as have any spark of true Wisdom, will be very attentive to harken to this exhortation of the Apostle,
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and willing to learne how they may be kept safe from so great a danger.
and willing to Learn how they may be kept safe from so great a danger.
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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,
For how soolish a thing is it, that we should be so careful to beware of men, that they may not harm us, which is but in lighter matters,
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& 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:
& in the mean time have no regard how to beware of Devils, which seek our Eternal woe and misery? Harken Therefore (Beloved) unto this wholesome instruction:
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for nowe will I come to handle euery member by it selfe.
for now will I come to handle every member by it self.
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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:Be Sobrium and watch. Watching to this end that we may keep our selves out of danger, is the chief and principal matter of this exhortation:
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and because no man can bee fit to watch vnlesse hee bee sober, hee ioyneth them both together,
and Because no man can be fit to watch unless he be Sobrium, he Joineth them both together,
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and saith vnto vs, Be sober and watch. It is in vaine to call vpon drunken men to watch,
and Says unto us, Be Sobrium and watch. It is in vain to call upon drunken men to watch,
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for sleep will soone oppresse them: hee that is sober, hee may watch:
for sleep will soon oppress them: he that is Sobrium, he may watch:
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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,Be Sobrium Therefore (Says the Apostle) and watch. For our further instruction in this point, we Are to Remember, that there be two Kinds of Drunkenness, two Kinds of soberness, two sorts of sleeping,
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and two sorts of watching, the one of the boby, the other of the minde.
and two sorts of watching, the one of the Boby, the other of the mind.
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Hee that with excesse and ryote powreth in wine and strong drinke vntill he be drunken, his senses are then oppressed, drowsmesse cōmeth vpon him,
He that with excess and riot poureth in wine and strong drink until he be drunken, his Senses Are then oppressed, drowsmesse comes upon him,
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and he falleth into a sound sleep, his aduersary may come vpon him and doe vnto him what he will:
and he falls into a found sleep, his adversary may come upon him and do unto him what he will:
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this we all knowe to be true. He that keepeth himselfe in sobrietie, & is not ouercome with wine or strong drink,
this we all know to be true. He that Keepeth himself in sobriety, & is not overcome with wine or strong drink,
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but vseth them moderately, he can, if need bee, watch for to eschue and withstand perilles and dangers.
but uses them moderately, he can, if need be, watch for to eschew and withstand perils and dangers.
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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,
Now as the body is made drunken with wine, or strong drink, so is the mind oppressed and made drunken with earthly Cares, with carnal pleasures, with evil lusts and vain delights, which bring a drowsiness upon it and a dead sleep,
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so that the spirituall enemie may come vnto it at pleasure to doe what he will.
so that the spiritual enemy may come unto it At pleasure to do what he will.
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On the contrary part hee that keepeth his mind sober touching those cares and pleasures,
On the contrary part he that Keepeth his mind Sobrium touching those Cares and pleasures,
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so that hee is not oppressed nor drowned in them, he can watch, to auoyd the spirituall dangers.
so that he is not oppressed nor drowned in them, he can watch, to avoid the spiritual dangers.
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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,
This then is the thing which Saint Peter does exhort unto, that we cast out Cares and vain pleasures out of our mind, that they make it not drunken,
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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.
and cast it into a sleep, and so into extreme peril, but that it may continue Sobrium and fit to watch against all spiritual dangers.
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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:
Our Saviour christ does teach that the heavenly seed is choked with Cares & pleasures of this life, Luk. 8 verse 14. And if any shall now demand, Does S. Peter exhort Here only unto that sobriety of the mind? or is it his purpose to exhort unto sobriety in drinking also, together with that other? I answer that he requires both:
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in as much as a man cannot haue a sober and watchfall minde which doth follow the drunkennesse of the body.
in as much as a man cannot have a Sobrium and watchfall mind which does follow the Drunkenness of the body.
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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,
For such as be given to gluttony and Drunkenness, or to take pleasure in pampering the Flesh, their mind is drowned in all lusts and carnal pleasures,
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and then cares doe also enter, how they may prouide for the filling of those insatiable lustes:
and then Cares do also enter, how they may provide for the filling of those insatiable lusts:
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and so their minde is also drunken and in a deade sleep, so that they cannot watch for to eschew any spirituall danger.
and so their mind is also drunken and in a dead sleep, so that they cannot watch for to eschew any spiritual danger.
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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.
This is the extreme misery of such as do flow in vain delights, that they be drunken and asleep, the Devil may put into them almost what he list.
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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 Therefore our Saviour christ warning his Disciples to watch for his coming to judgement, wills them First to beware lest At any time their hearts should be oppressed with surfeiting and Drunkenness,
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and with the cares of this life, and so that day should come suddainly vpon them, Luke 21. vers. 34.36.
and with the Cares of this life, and so that day should come suddenly upon them, Lycia 21. vers. 34.36.
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Where we see plainlie that our Sauiour ioyneth both the bodilie drunkennesse, and the drunkennesse of the mind together,
Where we see plainly that our Saviour Joineth both the bodily Drunkenness, and the Drunkenness of the mind together,
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as making men vtterly vnfit to watch.
as making men utterly unfit to watch.
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Then beloued, let vs giue good heed, and follow this wholsome counsell which the holie Ghost doth here giue vnto vs by this Apostle.
Then Beloved, let us give good heed, and follow this wholesome counsel which the holy Ghost does Here give unto us by this Apostle.
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If we watch not, we are vtterly vndone, we are vtterly cast away, as it shall appeare by the next words.
If we watch not, we Are utterly undone, we Are utterly cast away, as it shall appear by the next words.
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We cannot watch vnlesse wee keepe our mindes from the drunkennesse of cares and carnall pleasures,
We cannot watch unless we keep our minds from the Drunkenness of Cares and carnal pleasures,
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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:
and our bodies from excess of wine and strong drink, and continue them Sobrium. And thus much touching the First part. Now to the second:
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For your aduersary the dinell, &c. If we be not senselesse, & voyd of all care,For your adversary the Dinell, etc. If we be not senseless, & void of all care,
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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,
yea even as stones almost or blocks, if we be not like mad men, this may move us unto all sobriety and watchsulnesse of mind, Here is so fearful and so horrible a danger Set before us,
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if we do not watch, namelie, that our cruell enemie the diuell seeketh about continually,
if we do not watch, namely, that our cruel enemy the Devil seeks about continually,
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and lieth in waite greedilie to deuoure our soules, yea euen to swallow vs vp vnto eternall damnation in hell.
and lies in wait greedily to devour our Souls, yea even to swallow us up unto Eternal damnation in hell.
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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,
Is it a Light matter (Beloved) to be devoured of the Devil? Is it nothing to go to hell? we Are sure to fallen into his hands, we Are sure to be devoured and swallowed up into the woeful gulf of hell,
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if wee doe not learne to be sober and to watch, and so to auoyd him:
if we do not Learn to be Sobrium and to watch, and so to avoid him:
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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.
for if we be drunken and so asleep in mind, he comes upon us, and there is no help nor any Way to escape him.
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Behold here, what the cares and pleasures of the flesh do bring men vnto, that is to say, they cannot watch,
Behold Here, what the Cares and pleasures of the Flesh do bring men unto, that is to say, they cannot watch,
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but their mind is drowned and cast into a deepe sleepe, so that the diuell commeth vpon them,
but their mind is drowned and cast into a deep sleep, so that the Devil comes upon them,
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and taketh them as a praie, swalloweth them vp vnto eternall captiuitie.
and Takes them as a pray, swalloweth them up unto Eternal captivity.
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But there is great force in euerie worde to expresse vnto vs this danger, and therfore I will handle them particularlie.
But there is great force in every word to express unto us this danger, and Therefore I will handle them particularly.
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Your aduersarie. Saint Peter propoundeth vnto vs an aduersarie:Your adversary. Saint Peter propoundeth unto us an adversary:
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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 what do men look for At the hands of a deadly adversary, but all the harm and mischief that he can work them,
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and therefore each man hath an eie to his aduersarie, to beware of him, that hee catch him not at any aduantage.
and Therefore each man hath an eye to his adversary, to beware of him, that he catch him not At any advantage.
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Now this aduersarie which is here propounded doth so burne in extreame hatred and malice against God,
Now this adversary which is Here propounded does so burn in extreme hatred and malice against God,
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and against all mankind, that it is giuen vnto him as a proper name:
and against all mankind, that it is given unto him as a proper name:
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for in the Hebrue tongue he is called Satan, which is as much as to say, an aduersarie.
for in the Hebrew tongue he is called Satan, which is as much as to say, an adversary.
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For he is the aduersarie, as I may say, of aduersaries, or the chiefe of all other.
For he is the adversary, as I may say, of Adversaries, or the chief of all other.
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There is no way of reconciliation to be sought with him, there is no truce to bee made,
There is no Way of reconciliation to be sought with him, there is no truce to be made,
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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.
nor yet any mitigation of his cruel fury to be looked for, but we may be sure of all the mischief and harm that he can any Way do unto us, make full account of that.
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There is no pittie or mercie with him, neither is he any way to be trusted,
There is no pity or mercy with him, neither is he any Way to be trusted,
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for he is a lyar, he is a deceiuer, hee is a Diuell.
for he is a liar, he is a deceiver, he is a devil.
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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.Your adversary the Devil. As he is called Satan in the Hebrew tongue, so is he in the Greek tongue called Diabolos, which we call devil, it is as much as to say, one that does accuse, one that with cavillation does deprave & lay crime.
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Look what is best done, that doth displease him most: he is nothing but falshood and lies:
Look what is best done, that does displease him most: he is nothing but falsehood and lies:
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as I said, heere is no trusting here is no way or hope of mitigation of his cruell rage.
as I said, Here is no trusting Here is no Way or hope of mitigation of his cruel rage.
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But it may bee obiected, seeing the multitudes of nations and people vpon the earth are so many,
But it may be objected, seeing the Multitudes of Nations and people upon the earth Are so many,
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how can one Diuell put all in danger? for Saint Peter speaketh as it were but of one Diuell.
how can one devil put all in danger? for Saint Peter speaks as it were but of one devil.
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While he is in one countrie, he cannot be in another, and while hee is dealing with one man, another then goeth free.
While he is in one country, he cannot be in Another, and while he is dealing with one man, Another then Goes free.
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For answere vnto this, we are to vnderstand, that S. Peter speaketh as of one diuell, not because he is but one:
For answer unto this, we Are to understand, that S. Peter speaks as of one Devil, not Because he is but one:
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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;
for the holy Scriptures do teach that there be Multitudes, and as it were Armies of Devils which do compass us about seeking our utter destruction;
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wee reade in the Gospell of a legion of Diuelles which did possesse one man; as it is sayd, they were manie:
we read in the Gospel of a legion of Diuelles which did possess one man; as it is said, they were many:
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But S. Peter heere speaketh as of one, because there is but one kingdome of Satan,
But S. Peter Here speaks as of one, Because there is but one Kingdom of Satan,
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& one prince of darknesse, that kingdome is not diuided, Satan is not diuided against Satan,
& one Prince of darkness, that Kingdom is not divided, Satan is not divided against Satan,
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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:
as our Saviour Teaches, Mathew 12. They do all deal in one business, one does not envy Another, one does not hinder or let Another, but further what they can:
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and so they ioyne all together, as if they were all but one Diuel.
and so they join all together, as if they were all but one devil.
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The bond which doth tie them togither in this consent, is that cruell malice and hatred wherewith they burn both against God & man.
The bound which does tie them together in this consent, is that cruel malice and hatred wherewith they burn both against God & man.
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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.
So God may be dishonoured and blasphemed it Pleases them by whomsoever it be done: so men may be brought to damnation, they care not which of them prevail most.
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If one of them doe as it were halfe preuaile to cast downe a man to perdition,
If one of them do as it were half prevail to cast down a man to perdition,
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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;
and Another do finish it up, they contend not who hath done most. There needs no praise or commendation in that Kingdom to prick any forward;
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neither any threatning to the negligent: all are caried with a vehement heat to do their vttermost.
neither any threatening to the negligent: all Are carried with a vehement heat to do their uttermost.
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There is no man free then from the assaults and temptations of Diuels: they seeke to deuoure euery soule.
There is no man free then from the assaults and temptations of Devils: they seek to devour every soul.
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Let no man imagine that hee can bee drunken in minde, and so lie asleepe; and yet be free from danger:
Let no man imagine that he can be drunken in mind, and so lie asleep; and yet be free from danger:
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He that will escape must be sober, and watch, for a multitude of Diuelles compasse vs about.
He that will escape must be Sobrium, and watch, for a multitude of Diuelles compass us about.
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It is sayd further, As a roring Lyon. We are very fast asleep if this roaring cannot awake vs,
It is said further, As a roaring lion. We Are very fast asleep if this roaring cannot awake us,
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and cause vs to be sober and watch, especiallie if we consider why he is said to roare.
and cause us to be Sobrium and watch, especially if we Consider why he is said to roar.
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It is written Psal. 104. vers. 21. The Lyons roaring after their praie, doe seeke their meate at God.
It is written Psalm 104. vers. 21. The Lyons roaring After their pray, do seek their meat At God.
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Wherby it doth appeare that the Lyons being very hungrie and greedy, they roare after their praie:
Whereby it does appear that the Lyons being very hungry and greedy, they roar After their pray:
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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.
and Therefore to express how greedily Satan does hunt After the Souls of men, how hungry he is for to devour them, he is likened unto a roaring lion which seeks his pray.
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This comparison sheweth that hee is verie terrible, for a Lyon is a mighty beast,
This comparison shows that he is very terrible, for a lion is a mighty beast,
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and being so hungrie and greedie that hee roareth for the praie, it much increaseth the terror.
and being so hungry and greedy that he roareth for the pray, it much increases the terror.
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The diuel then is here set forth vnto vs to be mightie, in as much as he is likened to a Lyon,
The Devil then is Here Set forth unto us to be mighty, in as much as he is likened to a lion,
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and verie hungry & greedy in deuouring the soules of men, in that he is likened to a roaring Lyon.
and very hungry & greedy in devouring the Souls of men, in that he is likened to a roaring lion.
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Who then that is wise wil make himself drūken in mind with cares and pleasures,
Who then that is wise will make himself drunken in mind with Cares and pleasures,
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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,
and lie sleeping when such a terrible enemy seeks to devour him? And now it may be demanded, what is the cause that the holy Ghost does Set him forth unto us to be so mighty and so terrible? the cause is manifest, we Are secure, we Are negligent, we Are ready to sleep, our minds Are overwhelmed and drowned in all lusts and carnal pleasures,
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as if there were no danger at all: such is our extreame madnesse.
as if there were no danger At all: such is our extreme madness.
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And that is the cause why the Scripture in other places also describeth the diuell to bee so horrible.
And that is the cause why the Scripture in other places also Describeth the Devil to be so horrible.
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Saint Paule calleth the Diuels Empires and powers, the rulers of the darknesse of this worlde,
Saint Paul calls the Devils Empires and Powers, the Rulers of the darkness of this world,
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and spiritual wickednes in the high places.
and spiritual wickedness in the high places.
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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.
And shows that the Diuelles have their fiery darts with which they seek to pierce through & slay the Souls of men. Ephes 6. ver. 12.16.
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What a dreadful monster is he set foorth to be Reu. 12. Hee is not only likened to a dragō,
What a dreadful monster is he Set forth to be Reu. 12. He is not only likened to a dragon,
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but also a most huge gret one, yea so mōstrous great, that he casteth forth a floud of waters out of his mouth,
but also a most huge great one, yea so monstrous great, that he Cast forth a flood of waters out of his Mouth,
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& his tail casteth down the third part of the stars of heauen.
& his tail Cast down the third part of the Stars of heaven.
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He is not only a most monstrous great Dragon, but also fiery red, burning with hatred, with crueltie, & blood.
He is not only a most monstrous great Dragon, but also fiery read, burning with hatred, with cruelty, & blood.
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Full of deep subtilties, for he hath seuen heads. Very mighty, as hauing ten hornes.
Full of deep subtleties, for he hath seuen Heads. Very mighty, as having ten horns.
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One that hath as a victorious Prince often conquered the nations of the world, for he hath seuen crownes.
One that hath as a victorious Prince often conquered the Nations of the world, for he hath seuen crowns.
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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,
What a terror is Set forth in all these, a hungry roaring lion, mighty Powers with fiery darts, a most monstrous fierce Dragon, full of subtlety, cruelty,
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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 power? Is her any place to be drunken and to sleep? does it not stand us upon to be Sobrium and to watch? unless we account it a small matter to fallen as a pray into the paws of this roaring lion, to have our Souls pierced through & wounded to death with his fiery darts and to be swallowed up into the belly of this Dragon,
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and with him to be cast into the lake of fire, which is the second death.
and with him to be cast into the lake of fire, which is the second death.
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Reuel. 20. ver. 14. O beloued, let vs not be so dull hearted, when the Lord doth warne vs of such an aduersary,
Revel. 20. ver. 14. O Beloved, let us not be so dull hearted, when the Lord does warn us of such an adversary,
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as to make no reckoning, but be as carelesse, as if wee had no enemie at all that sought our woe.
as to make no reckoning, but be as careless, as if we had no enemy At all that sought our woe.
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Men in deed doe naturally feare and tremble at any signes of the presence of diuels;
Men in deed do naturally Fear and tremble At any Signs of the presence of Devils;
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if he shew himselfe in any vgly forme, they be terrified:
if he show himself in any ugly Form, they be terrified:
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and yet neuerthelesse most careleslie make their owne mindes drunken with cares and carnall pleasures, falling into a dead sleepe,
and yet nevertheless most carelessly make their own minds drunken with Cares and carnal pleasures, falling into a dead sleep,
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so that he vtterly spoyleth them, and woundeth them to death, and they feele it not.
so that he utterly spoileth them, and wounds them to death, and they feel it not.
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This is euen the course almost of the whole worlde. O lamentable and wretched estate!
This is even the course almost of the Whole world. O lamentable and wretched estate!
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who can bewaile it sufficientlie? Howe many thousand thousandes haue drunke themselues starke drunken with the delightes of this world,
who can bewail it sufficiently? Howe many thousand thousandes have drunk themselves stark drunken with the delights of this world,
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and as merrie as they bee, are by this roaring Lion deuoured as a praie,
and as merry as they be, Are by this roaring lion devoured as a pray,
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and swallowed vp by the Dragon? Drunken persons, especiallie when they be fallen into a deep sleep, haue no perseuerance of their miseries:
and swallowed up by the Dragon? Drunken Persons, especially when they be fallen into a deep sleep, have no perseverance of their misery's:
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Bee they in debt, or condemned to death, they feele it not, but can laugh: and so playeth the drunken world.
Bee they in debt, or condemned to death, they feel it not, but can laugh: and so plays the drunken world.
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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.
O how necessary a thing is it then that we be Sobrium and watch, to the end that we may escape such dangers? But it is added further that this adversary Goes about seeking whom he may devour.
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This doth much yet further increase the perill, & ought so much the rather to mooue vs vnto a most carefull sobrietie and watchfulnesse:
This does much yet further increase the peril, & ought so much the rather to move us unto a most careful sobriety and watchfulness:
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this aduersarie doth continuallie seeke all occasions, and lieth in waite to espie all aduantages, how he may deuour vs as his praie.
this adversary does continually seek all occasions, and lies in wait to espy all advantages, how he may devour us as his pray.
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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:
If a man have a strong adversary, and one that hates him so deadly that if he could catch him, he would take away his life:
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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.
and the same his adversary be a Far off in Another country, and does not lie in wait for him, he may be the more secure, he may sleep quietly.
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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,
But if he be always At hand, and do in all places dog him, to espy his fit opportunity to do him mischief, does it not stand him upon,
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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,
if bee make any account of his own life, to keep himself Sobrium and watchful? shall be drink himself drunken and lie down to sleep? The devil our adversary Goes about, he is ever At hand, he seeks all occasions how he may devour us, is it now safe for us to sleep? Men when they seek about and travel, do wax weary,
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and must haue times to eate, and to take their rest:
and must have times to eat, and to take their rest:
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it is not so with the Diuell, hee is very swift, hee is neuer weary, hee needeth no foode,
it is not so with the devil, he is very swift, he is never weary, he needs no food,
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nor yet any sleepe, hee ceaseth not day nor night for to worke our destruction.
nor yet any sleep, he ceases not day nor night for to work our destruction.
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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.
When we travel on the day he observeth us, when we lie upon our Beds in the night he deals with us, there is no time that we can be free from him.
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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:
If he cannot prevail At one time, he waiteth for Another: if he cannot overcome a man in one sin, he trieth him in Another:
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and most carefullie he watcheth his fit occasions, and then he tempteth strongly.
and most carefully he watches his fit occasions, and then he tempts strongly.
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To bring a man vnto drunkennes, riot, & excesse and to spend his time in vaine exercises, he hath his instrumēts,
To bring a man unto Drunkenness, riot, & excess and to spend his time in vain exercises, he hath his Instruments,
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euen riotous persons, which are wholy giuen that way, for to draw and to perswade.
even riotous Persons, which Are wholly given that Way, for to draw and to persuade.
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Wo be to that man which lighteth into the familiarity of such sinners that will so allure and intise him.
Woe be to that man which lights into the familiarity of such Sinners that will so allure and entice him.
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What a wonderfull force there is in companie for to drawe men vnto euill, cannot almost bee expressed:
What a wonderful force there is in company for to draw men unto evil, cannot almost be expressed:
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and therefore when Satan hath founde such instruments for to set vpon a man, hee hath gotten great aduantage.
and Therefore when Satan hath found such Instruments for to Set upon a man, he hath got great advantage.
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When a man is in place where he may secretly commit some foule sinne, as theft or adultery,
When a man is in place where he may secretly commit Some foul sin, as theft or adultery,
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and the occasions offred, then Satan layeth in hard. And so is it in other sinnes.
and the occasions offered, then Satan Layeth in hard. And so is it in other Sins.
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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.
What should I enter into particulars, seeing he hath a thousand ways, a thousand occasions, yea ten thousande sleights and crafty means for to wind in himself.
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Alas what shall we doe? Our Sauiour saith, Watch and pray least ye enter into temptation.
Alas what shall we do? Our Saviour Says, Watch and pray lest you enter into temptation.
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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:
Mathew, 26. vers. 41. And as he said to Peter, Simon, Simon, behold, Satan hath desired to sift you as wheat, Luk. 22.31. so let us all be assured, that he hath many ways to sift us, and to make trial what is in us We Are taught to pray, Led us not into temptation:
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and this place doth shew how necessarie a prayer it is:
and this place does show how necessary a prayer it is:
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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:
for if the Lord give scope to this enemy and leave us to our selves, he will find a thousand means utterly to spoil us:
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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,
he will even devour us as his pray, and we shall not perceive it, for therein lies the greatest danger, that he blinds the eyes of the mind,
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and hardeneth the heart, when men feele not his working, nor imagine any such thing.
and Hardeneth the heart, when men feel not his working, nor imagine any such thing.
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Hee that is sober and doth watch, feeleth when he setteth vpon him, and what harme he doth vnto him:
He that is Sobrium and does watch, feeleth when he sets upon him, and what harm he does unto him:
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where as on the other side, he may doe what he will vnto those that are drunken and asleep, and they know it not.
where as on the other side, he may do what he will unto those that Are drunken and asleep, and they know it not.
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Thus much touching the second part: now let vs come to the third and last part.
Thus much touching the second part: now let us come to the third and last part.
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Whom resist stedfast in the faith. Whom resist steadfast in the faith.
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If a mans aduersarie be too strong for him by many degrees, what is he the better that he watcheth,
If a men adversary be too strong for him by many Degrees, what is he the better that he watches,
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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,
if he can not avoid but that he will find him & come upon him? will be not kill him for all his watching? The like objection may Here be made,
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namely, that the power of Diuels far exceedeth all power of man: as we see they be described to be mightie and terrible:
namely, that the power of Devils Far exceeds all power of man: as we see they be described to be mighty and terrible:
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and there is no way for a man to hide himselfe from them, but they finde him out, and come vpon him:
and there is no Way for a man to hide himself from them, but they find him out, and come upon him:
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what is hee then the better that he doth watch? Saint Peter doth answere vnto this:
what is he then the better that he does watch? Saint Peter does answer unto this:
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that although in our own strength we are nothing to this mightie roaring.
that although in our own strength we Are nothing to this mighty roaring.
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Lyon yet there is a power in which we shall resist him, put him to flight,
Lyon yet there is a power in which we shall resist him, put him to flight,
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and ouercome him, and be armed against al harmes: and that is the power of faith:
and overcome him, and be armed against all harms: and that is the power of faith:
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Whome resist (saith he) stedfast in the faith. Let it not seeme strange vnto any, that this power should resist him,Whom resist (Says he) steadfast in the faith. Let it not seem strange unto any, that this power should resist him,
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and keep vs in safetie, for it is the power of God.
and keep us in safety, for it is the power of God.
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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.
The devil is strong and mighty, but what is he unto God? God is above all his power is infinite, there is no power that can stand against it.
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He that is stedfast in the faith, hee is armed and standeth in the power of God:
He that is steadfast in the faith, he is armed and Stands in the power of God:
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for faith apprehendeth the power of God and armeth vs with it.
for faith apprehendeth the power of God and armeth us with it.
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He that standeth in the faith, standeth as it were in God, compassed about and couered with his power.
He that Stands in the faith, Stands as it were in God, compassed about and covered with his power.
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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:
And as it is unpossible that Sathan should prevail against the power of God, so is it unpossible that he should overthrown that man which Stands steadfast in the faith:
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for so long as God cannot be ouercome, faith cannot be ouercome.
for so long as God cannot be overcome, faith cannot be overcome.
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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.
Is not Here a most singular Comfort and consolation unto us in this battle? Let the devil be never so mighty, never so subtle, fierce and raging, we have a rock of defence, a safe tower to fly unto even the invincible power of almighty God, which we stand armed withal through faith.
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This is it which S. Paule teacheth where he speaketh of the battell which we haue with the diuel:
This is it which S. Paul Teaches where he speaks of the battle which we have with the Devil:
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My brethren (saith hee) be strong in the Lord, and in his mighty power. My brothers (Says he) be strong in the Lord, and in his mighty power.
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Put on the whole armour of God, that you may stand against the assaults of the Diuel.
Put on the Whole armour of God, that you may stand against the assaults of the devil.
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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,
For we wrestle not against blood and Flesh, but against Rulers, against Powers, etc. Therefore take unto you the Whole armour of God, that ye may be able to resist in the evil day,
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& hauing finished all things, stand. Ephes. 6. vers. 10.11.12.13.& having finished all things, stand. Ephesians 6. vers. 10.11.12.13.
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Now it is faith that putteth vpon vs the whole armour of God, and maketh vs strong in his mighty power.
Now it is faith that putteth upon us the Whole armour of God, and makes us strong in his mighty power.
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It is faith, as he sheweth in the same place, by which we shal quench all the fiery dartes of the diuell.
It is faith, as he shows in the same place, by which we shall quench all the fiery darts of the Devil.
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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.
Likewise S. John sets forth this matter, saying, Whosoever is born of God Overcometh the world & this is the victory that Overcometh the world, even our faith.
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Who is it that ouercommeth the worlde, but he that beleeueth that Iesus is the son of God? 1. Ioh. 5. ver. 4.5.6.Who is it that Overcometh the world, but he that Believeth that Iesus is the son of God? 1. John 5. ver. 4.5.6.
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By the world he meaneth the whole corruption of sin, or whatsoeuer is against the commandementes of God,
By the world he means the Whole corruption of since, or whatsoever is against the Commandments of God,
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and so the Diuell the Prince of the world is included. He that ouercommeth the world, ouercommeth the prince of the world:
and so the devil the Prince of the world is included. He that Overcometh the world, Overcometh the Prince of the world:
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for all the power of Satans kingdome is in darknesse and in sin.
for all the power of Satan Kingdom is in darkness and in since.
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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.
Then when Saint John Says that faith is our victory, and that by it we overcome the world, he Teaches that it is Says by which we Are armed with the power of God, in which we stand safe, and overcome the devil.
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Heerby it is manifest what a woonderfull precious thing faith is.
Hereby it is manifest what a wondered precious thing faith is.
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There is no force that can ouercome it, he that hath obtained it cannot be poore, he cannot be vnhappy or wretched:
There is no force that can overcome it, he that hath obtained it cannot be poor, he cannot be unhappy or wretched:
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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.
all the Devils in hell cannot prevail against him. They that trust in the Lord Are as mount the Sion, which cannot be moved, but Stands fast for ever.
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Psalm. 125. vers. 1 If it be then the most excellent thing that is, to stand stedfast in the faith:
Psalm. 125. vers. 1 If it be then the most excellent thing that is, to stand steadfast in the faith:
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then are we aboue all other things to seeke after it For wisdome teacheth to seeke most for the best thinges.
then Are we above all other things to seek After it For Wisdom Teaches to seek most for the best things.
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Golde, pearle, and precious stones doe excell in price, and therefore they be greatly sought after:
Gold, pearl, and precious stones do excel in price, and Therefore they be greatly sought After:
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and men do much reioice when they finde them.
and men do much rejoice when they find them.
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They bee more then drosse being compared with faith, by which we put diuels to flight, and obtaine eternall glory.
They be more then dross being compared with faith, by which we put Devils to flight, and obtain Eternal glory.
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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 if we misse of it we haue lost all:
Shall we not then seek for faith? Shall we not make account that if we find it we have found all? for what can a man have more then God? And if we miss of it we have lost all:
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seeing without it nothing can defende vs from the assaultes of the Diuell.
seeing without it nothing can defend us from the assaults of the devil.
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But when we are willed to resist the Diuel stedfast in the faith, is it so that wee haue faith in our owne power,
But when we Are willed to resist the devil steadfast in the faith, is it so that we have faith in our own power,
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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.
or when we will? Can we of our selves be steadfast in faith? Or is it a matter so easy to obtain a strong faith? Saint Peter hath not such meaning.
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For goodly thinges are hard to be attained vnto:
For goodly things Are hard to be attained unto:
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and faith is the most precious and excellent of all other, & most hard to be come by.
and faith is the most precious and excellent of all other, & most hard to be come by.
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It is not in mans will or power to beleeue and to beleeue stedfastlie at his pleasure.
It is not in men will or power to believe and to believe steadfastly At his pleasure.
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But Saint Peters meaning is, to mooue all men to seeke it where it is to be found,
But Saint Peter's meaning is, to move all men to seek it where it is to be found,
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and by such meanes as be ordayned for to come vnto it by.
and by such means as be ordained for to come unto it by.
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For there is no man almost but will acknowledge that a strong faith is a most rich iewell:
For there is no man almost but will acknowledge that a strong faith is a most rich jewel:
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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:
but when it comes to the matter they deprive themselves for the most part, either deeming that they have it or can have it in their own power resting in a vain shadow, not knowing At all the nature of the true, lively, and powerful faith:
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or if they doe acknowledge it to be the gift of God;
or if they do acknowledge it to be the gift of God;
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yet they neuer seeke it by those meanes which he hath ordained to worke it in men,
yet they never seek it by those means which he hath ordained to work it in men,
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and to nourish it vp in them.
and to nourish it up in them.
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When wee are therefore willed to resist the Diuell stedfast in the faith, it is as much as to saye, giue all diligence,
When we Are Therefore willed to resist the devil steadfast in the faith, it is as much as to say, give all diligence,
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and vse all the wayes and meanes that may be to increase and strengthen your faith, that you may ouercome the Diuell.
and use all the ways and means that may be to increase and strengthen your faith, that you may overcome the devil.
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If you be diligent that way, happie are you, and if you take not that course, then are you vtterly vndone:
If you be diligent that Way, happy Are you, and if you take not that course, then Are you utterly undone:
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for what way can you then escape the power and tyranny of the roaring Lyon?
for what Way can you then escape the power and tyranny of the roaring lion?
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But it will be said, S. Peter doth not heere shewe how men shall come to this stedfast faith.
But it will be said, S. Peter does not Here show how men shall come to this steadfast faith.
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No, for his whole doctrine tendeth to that point, in al this Epistle, and therefore hee needed not to put them in mind particularlie:
No, for his Whole Doctrine tendeth to that point, in all this Epistle, and Therefore he needed not to put them in mind particularly:
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yet it shall not be amisse for me to note somewhat.
yet it shall not be amiss for me to note somewhat.
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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:
He that will attain to the true, lively, and justifying faith, which armeth a man with the power of God, must First of all know for certainty, that he hath not so much as any spark thereof of himself:
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we are all of vs by nature shut vp vnder vnbeleefe, and in miserable blindnesse:
we Are all of us by nature shut up under unbelief, and in miserable blindness:
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which while many doe not know they rest and content themselues in a certaine dead image of faith,
which while many do not know they rest and content themselves in a certain dead image of faith,
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and are vtterlie seduced, for that faith hath no power.
and Are utterly seduced, for that faith hath no power.
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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.
He that Knoweth this indeed, beholding the depth of the calamities which he is in, will look up to God who is the giver of faith.
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Hee is desirous to know what the promises of God are which hee is to beleeue,
He is desirous to know what the promises of God Are which he is to believe,
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and what the way is in which hee must walke to performe the duties of a Christian life:
and what the Way is in which he must walk to perform the duties of a Christian life:
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for the true faith worketh by charitie (as Paule saith) and cannot be without good workes.
for the true faith works by charity (as Paul Says) and cannot be without good works.
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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.
He Searches the Scriptures (as christ wills, John 5.) he does with all diligence bend his ear to hear the holy Gospel of Iesus christ preached, feeling therein the power of God to work faith.
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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 does cry and call unto God day & night for to teach him, to lighten him, to give him understanding, & to increase his faith:
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He findeth ye blessing of God in these meanes, & therfore applieth them.
He finds you blessing of God in these means, & Therefore Applieth them.
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But now on the contrary part, hee that resteth in this, God giueth faith, and if it be his will.
But now on the contrary part, he that rests in this, God gives faith, and if it be his will.
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I shall haue it, and so despiseth all meanes, not considering how God giueth faith, is vtterlie awrie,
I shall have it, and so despises all means, not considering how God gives faith, is utterly awry,
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and out of the right way. From hence it is that there be so manie commendations of the word of God,
and out of the right Way. From hence it is that there be so many commendations of the word of God,
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and of the liuelie power that it hath to saue our soules.
and of the lively power that it hath to save our Souls.
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From hence it is that wee are often called vpon to giue eare to the voice of God, to hearken to his counsels.
From hence it is that we Are often called upon to give ear to the voice of God, to harken to his Counsels.
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Thus shall wee obtaine the holy faith.
Thus shall we obtain the holy faith.
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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.
And he that hath faith, and feeleth the power of God in him, if he will have it increase, is to Consider the abundant kindness of God who hath bestowed so great a gift upon him, he is from the bottom of his heart to give all praise and thanks and honour unto him for so great kindness and mercy showed.
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Moreouer, he is to take heed that wil be stedfast in the faith to resist the diuel, that he bee rich in good workes,
Moreover, he is to take heed that will be steadfast in the faith to resist the Devil, that he be rich in good works,
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and that hee abstaine from committing those vices which nature doth lead vnto.
and that he abstain from committing those vices which nature does led unto.
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For in the time of triall, in the hower of temptation, or when Satan doth assault, it will greatly shake the mind,
For in the time of trial, in the hour of temptation, or when Satan does assault, it will greatly shake the mind,
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if a man when he doth looke for the arguments of a true faith, and findeth that hee hath beene fruitlesse:
if a man when he does look for the Arguments of a true faith, and finds that he hath been fruitless:
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but if his conscience doe accuse him not only of a slacknesse in good workes,
but if his conscience do accuse him not only of a slackness in good works,
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but also of foule sinnes commited, then will he crie out that all his former profession of the faith was but in shew or in hypocrisie.
but also of foul Sins committed, then will he cry out that all his former profession of the faith was but in show or in hypocrisy.
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This Apostle in the first chapter of his seconde Epistle teacheth, that if we ioyne vertue with our faith,
This Apostle in the First chapter of his seconde Epistle Teaches, that if we join virtue with our faith,
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and with vertue knowledge, and with knowledge temperance, & with temperance patience, and with patience godlinesse,
and with virtue knowledge, and with knowledge temperance, & with temperance patience, and with patience godliness,
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and with godlinesse brotherlie kindnes, and with brotherlie kindnesse loue:
and with godliness brotherly kindness, and with brotherly kindness love:
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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 make our calling and election sure, we shall if we do these things (as he Says) never fallen. 2. Pet. 1. vers. 5.6.10.
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We shall perceiue assuredly if these things be in vs, that God hath called vs effectually,
We shall perceive assuredly if these things be in us, that God hath called us effectually,
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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.
and that he hath chosen us And therein does consist the steadfastness of faith, even when we Are sure that God hath chosen us in his son unto life Eternal.
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If this assurance of Gods loue and fauour towards vs were not to be attayned vnto,
If this assurance of God's love and favour towards us were not to be attained unto,
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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:
how could he say, Whom resist steadfast in the faith? Can there be any steadfast faith without that? I beseech ye let us think well of these things:
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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.
let us use all care and diligence, yea all the holy means that God hath appointed to increase our faith, that being armed thereby, we may resist and overcome our enemy the Devil.
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But here it may be demaunded, whether the diuell be to be resisted only by faith,
But Here it may be demanded, whither the Devil be to be resisted only by faith,
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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:
or Some other things to be used? I answer, that Saint Peter does Set down the only Way by which we Are to resist the Devil:
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we haue nothing whereby to withstand him but faith:
we have nothing whereby to withstand him but faith:
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and that is sufficient alone to withstand him, whatsoeuer way hee sekeeth to hurt vs. I suppose that the reason heerof is euident vnto all men.
and that is sufficient alone to withstand him, whatsoever Way he sekeeth to hurt us I suppose that the reason hereof is evident unto all men.
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The power of God alone is sufficient (euery man will confesse) to shielde vs from the Diuell,
The power of God alone is sufficient (every man will confess) to shield us from the devil,
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and no power indeed but the power of God.
and no power indeed but the power of God.
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Faith onely armeth vs with that power of God, and maketh it as it were ours.
Faith only armeth us with that power of God, and makes it as it were ours.
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He that standeth and liueth (as the the Scripture speaketh) by faith, standeth and liueth not in himselfe,
He that Stands and lives (as the the Scripture speaks) by faith, Stands and lives not in himself,
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but in the power of God.
but in the power of God.
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If we thinke it lawfull to seeke help to resist him, and to put him to flight any where but in God,
If we think it lawful to seek help to resist him, and to put him to flight any where but in God,
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then may we vse some other way to resist him besides faith. We are to resist him by praier, will some say.
then may we use Some other Way to resist him beside faith. We Are to resist him by prayer, will Some say.
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That is true, for prayer is a speciall fruite of faith: the liuely faith doth bring foorth true prayer.
That is true, for prayer is a special fruit of faith: the lively faith does bring forth true prayer.
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And if the prayer bee not of faith, it cannot help to deliuer vs from the tyranny of Satan.
And if the prayer be not of faith, it cannot help to deliver us from the tyranny of Satan.
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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.
Faith sends up prayer, yea with fasting strong prayer, which draws down the power of God upon us, which shieldeth and defendeth us from the rage of the fiend.
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All other meanes that haue beene deuised to put diuels to flight, are vaine and friuolous,
All other means that have been devised to put Devils to flight, Are vain and frivolous,
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yea meere illusions of Satans owne deuising, which wickedlie deface the power of God.
yea mere illusions of Satan own devising, which wickedly deface the power of God.
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For when men cannot resist by faith, then doe they flie vnto those other meanes as more sure.
For when men cannot resist by faith, then do they fly unto those other means as more sure.
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Wofull is the state of the world in this thing: that when men wil not learne of God to resist the diuell:
Woeful is the state of the world in this thing: that when men will not Learn of God to resist the Devil:
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they learne at the diuell himselfe.
they Learn At the Devil himself.
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But that this thing may be more euident, we are to see how many wayes the diuell seeketh to deuour vs. I doe not meane that we should in particulars see those wayes by which the Diuell deuoureth the soules of men:
But that this thing may be more evident, we Are to see how many ways the Devil seeks to devour us I do not mean that we should in particulars see those ways by which the devil devoureth the Souls of men:
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for who is able so to expresse them? surely not any mortall man. For he hath manifold sleightes, subtilties and craftes:
for who is able so to express them? surely not any Mortal man. For he hath manifold sleights, subtleties and crafts:
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yea euen ten thousand deuises of all sorts to snare, and to entrap the soules withall:
yea even ten thousand devises of all sorts to snare, and to entrap the Souls withal:
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Hee hath also his forces and fierie dartes of terrour to wounde withall. It is no dealing in particulars:
He hath also his forces and fiery darts of terror to wound withal. It is no dealing in particulars:
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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.
but to be armed strongly to resist him howsoever he comes. My purpose Therefore is but to touch certain general Heads which contain the rest.
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So that this cruell aduersarie, this roaring Lyon the Diuell may catch the praie & deuour it, he careth not which way it bee,
So that this cruel adversary, this roaring lion the devil may catch the pray & devour it, he Careth not which Way it be,
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for that is the ende of all, if hee may carie soules to hell.
for that is the end of all, if he may carry Souls to hell.
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And therefore according to the seuerall states and conditions that men bee in, hee frameth himselfe to set vpon them.
And Therefore according to the several states and conditions that men be in, he frameth himself to Set upon them.
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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:
There is no man (I suppose) which will make any doubt that the Devil covets to plunge all men as deep as he can into all evil:
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but according as men are apt and incliued, he is faine to deale as he may, with some one way, with some another.
but according as men Are apt and incliued, he is feign to deal as he may, with Some one Way, with Some Another.
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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,
Such as be ignorant, & in darkness, with them he deals that he may keep the pure, clear and heavenly Light of the Gospel out of their hearts,
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& so holde them still vnder the power and in the kingdome of darknesse.
& so hold them still under the power and in the Kingdom of darkness.
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Touching these Saint Paule saith, If our Gospell be hid, it is hid to those that perish:
Touching these Saint Paul Says, If our Gospel be hid, it is hid to those that perish:
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in whom the God of this world hath blinded the mindes euen of the infidels, least the light of the Gospell of the glorie of Christ, shoulde shine vnto them:
in whom the God of this world hath blinded the minds even of the Infidels, lest the Light of the Gospel of the glory of christ, should shine unto them:
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which is the image of God. 2. Cor. 4. vers. 3.4.which is the image of God. 2. Cor. 4. vers. 3.4.
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To bring this to passe this enemie vseth speciall meanes, by which he may diffame the Gospel and the profession of it,
To bring this to pass this enemy uses special means, by which he may diffame the Gospel and the profession of it,
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as a doctrine not to bee suffered, breeding and drawing with it so manie enils As namelie, he soweth errours, heresies, and wicked opinions.
as a Doctrine not to be suffered, breeding and drawing with it so many enils As namely, he Soweth errors, heresies, and wicked opinions.
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He is the father of al such things.
He is the father of all such things.
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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,
He Raiseth up the Heretics and Schismatics, and then suggests to the hearts of men, which be his chief Servants, that the Gospel hath bred them,
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and they proclaime it with open mouth.
and they proclaim it with open Mouth.
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Behold and see (say they) what a doctrine is this, yea this new learning, that hath brought foorth so many foule heresies and diuisions.
Behold and see (say they) what a Doctrine is this, yea this new learning, that hath brought forth so many foul heresies and divisions.
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The diuell (say they) the diuell goeth with it.
The Devil (say they) the Devil Goes with it.
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How can it be of God? how can it bee good doctrine which bringeth foorth such fruit?
How can it be of God? how can it be good Doctrine which brings forth such fruit?
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Satan did practise this while the holie Apostles were aliue vpon the earth:
Satan did practise this while the holy Apostles were alive upon the earth:
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as we read how the false Apostles did seeke almost euerie where to pul down that which S Paule had built.
as we read how the false Apostles did seek almost every where to pull down that which S Paul had built.
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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,
S. John in the Revelation mentioneth the Nicolaitans, and a woman which said she was a Prophetess, that taught & seduced the Servants of the Lord, that they might commit fornication,
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and eat of things offred vnto Idols.
and eat of things offered unto Idols.
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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.
And the same Apostle Says that in his time there were many Antichrists (for so he calls the Heretics which then were) 1. John 2. S. Paul said to the Elders of Ephesus.
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I knowe this that after my departure there shall enter in among you grieuous Wolues, not sparing the flocke, I know this that After my departure there shall enter in among you grievous Wolves, not sparing the flock,
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and there shall rise vp of your selues that shal speak peruerse things to draw Disciples after them. and there shall rise up of your selves that shall speak perverse things to draw Disciples After them.
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Act. 20. When all the Apostles were taken out of this life, then was this prophecie fully accomplished,
Act. 20. When all the Apostles were taken out of this life, then was this prophecy Fully accomplished,
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for then did the diuell send foorth euen routs of wicked heretickes which did seduce manie, & greatlie trouble all Churches.
for then did the Devil send forth even routs of wicked Heretics which did seduce many, & greatly trouble all Churches.
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Then had hee those which cried out:
Then had he those which cried out:
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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.
Behold what a Gospel is this which hath brought forth so foul and monstrous opinions? Thus cunning lie did Satan work to keep many still in their former blindness.
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And in like maner in these dayes, when the light of the gospell againe brake foorth, he raised vp horrible heresies and sectes,
And in like manner in these days, when the Light of the gospel again brake forth, he raised up horrible heresies and Sects,
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and then setteth his seruants a worke to crie out:
and then sets his Servants a work to cry out:
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See what fruits this new Gospell bringeth forth? This hath made many so much offended at it, that they will not heare it:
See what fruits this new Gospel brings forth? This hath made many so much offended At it, that they will not hear it:
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and so the Diuell holdeth them still in their former blindnesse, and deuoureth them as a praie.
and so the devil holds them still in their former blindness, and devoureth them as a pray.
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Also hee raiseth vp lies and slaunders to diffame both the doctrine and al that professe it.
Also he Raiseth up lies and slanders to diffame both the Doctrine and all that profess it.
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This hath beene his ancient practise:
This hath been his ancient practice:
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Christ was said to haue a diuell, to be a raiser of sedition, and an enemie to Cesar.
christ was said to have a Devil, to be a raiser of sedition, and an enemy to Cesar.
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His Apostles were deemed to be raisers of faction and disturbers of the common peace, enemies to the state of princes,
His Apostles were deemed to be raisers of faction and disturbers of the Common peace, enemies to the state of Princes,
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and the Christians euer were accused to be men which secretly amōg themselues did commit most foule and abominable sinnes.
and the Christians ever were accused to be men which secretly among themselves did commit most foul and abominable Sins.
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True it is, that in all times he had manie which were hypocrites that professed the trueth for a time and then falling into notorious offences, all the professors were said to be such.
True it is, that in all times he had many which were Hypocrites that professed the truth for a time and then falling into notorious offences, all the professors were said to be such.
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Thus hath he in all times held many in darknesse, by making them out of loue with the doctrine of saluation.
Thus hath he in all times held many in darkness, by making them out of love with the Doctrine of salvation.
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And as when Christ was risen from the dead, Satan did raise and spread a lie,
And as when christ was risen from the dead, Satan did raise and spread a lie,
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namely that while the watchmen were asleep, the disciples of Christ did steale him away,
namely that while the watchmen were asleep, the Disciples of christ did steal him away,
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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.
and then said he was risen, and this lie was believed (though it were most absurd & had no show of likelihood) so look what lies and slanders he Raiseth up now, many do believe them.
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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.
For as S. Paul Says 2. Thess 2. Because men receive not the love of the truth, God sends them strong delusion to believe lies.
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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.
Now for a man to resist the Devil in these practises, that he be not seduced and held in blindness, it is necessary to have knowledge of the truth and a lively Says.
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For if he come once to that, he shal find that the Gospel is the pure and heauenly light,
For if he come once to that, he shall find that the Gospel is the pure and heavenly Light,
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euen the power of God to saluation as S. Paule saith, to euery one that beleeueth.
even the power of God to salvation as S. Paul Says, to every one that Believeth.
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Rom. 1. And that these sectes and heresies and troubles that follow it, are raised vp by the diuell himselfe,
Rom. 1. And that these Sects and heresies and Troubles that follow it, Are raised up by the Devil himself,
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euen of purpose to diffame the truth, that so men may abhorre to hear it preached.
even of purpose to diffame the truth, that so men may abhor to hear it preached.
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Such as haue receiued the knowledge of the truth and are lightened, in them hee seeketh how he may quench the light,
Such as have received the knowledge of the truth and Are lightened, in them he seeks how he may quench the Light,
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or take the power of it out of their harts, and so deuoure them as his praie.
or take the power of it out of their hearts, and so devour them as his pray.
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He hath diuers wayes and means to effect this.
He hath diverse ways and means to Effect this.
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To such as be the weaker in knowledge, euen as babes in vnderstanding of the heauēly mysteries, he layeth stumbling blockes and offences, that he may cause them to stumble and fall,
To such as be the Weaker in knowledge, even as babes in understanding of the heavenly Mysteres, he Layeth stumbling blocks and offences, that he may cause them to Stumble and fallen,
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or to turne aside out of the way into which they haue entred. He raiseth vp terrours, troubles, and perilles to abash them.
or to turn aside out of the Way into which they have entered. He Raiseth up terrors, Troubles, and perils to abash them.
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He tempteth and leadeth into dispair, shooting his fierie dartes.
He tempts and leads into despair, shooting his fiery darts.
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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:
To avoid these perils, there is no Way, but that as S. Paul Prayeth for the faithful At Colossae, that we be filled with the knowledge of the will of God in all Wisdom and spiritual understanding:
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that we may walke worthie of the Lord in all pleasing being fruitfull in all good workes,
that we may walk worthy of the Lord in all pleasing being fruitful in all good works,
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and increasing in the knowledge of God:
and increasing in the knowledge of God:
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strengthened in all might through his glorious power, vnto all patience and long suffering with ioyfulnesse, Coloss. 1. vers. 9.10.11.
strengthened in all might through his glorious power, unto all patience and long suffering with joyfulness, Coloss. 1. vers. 9.10.11.
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Some others that haue receiued more knowledge he seeketh to cast downe through pride and presumption, he tempteth them to be puffed vp,
some Others that have received more knowledge he seeks to cast down through pride and presumption, he tempts them to be puffed up,
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and to swell, and so leadeth them into sectes, errours, and heresies, as his fit occasion serueth, one parte into one, another into another.
and to swell, and so leads them into Sects, errors, and heresies, as his fit occasion serveth, one part into one, Another into Another.
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Heere is need of sound knowledge of heauenlie thinges, and of that sincere faith which purgeth the heart,
Here is need of found knowledge of heavenly things, and of that sincere faith which Purgeth the heart,
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and emptieth it of pride and humaine presumption, leading men to rest only vpon God with feare and trembling, euen with true humilitie.
and emptieth it of pride and human presumption, leading men to rest only upon God with Fear and trembling, even with true humility.
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Also as hee perceiueth mens inclination, hee tempteth and leadeth them into grieuous and abominable sinnes,
Also as he perceives men's inclination, he tempts and leads them into grievous and abominable Sins,
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and such as God is highly displeased withal, some into one, and some into another, and so casteth them downe.
and such as God is highly displeased withal, Some into one, and Some into Another, and so Cast them down.
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And in this hee is woonderfull subtill, and can finde what sinne a man may most easilie bee brought into.
And in this he is wondered subtle, and can find what sin a man may most Easily be brought into.
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If he bee inclined to vaine mirth and lesting, hee seeketh to fit him with companions for that:
If he be inclined to vain mirth and letting, he seeks to fit him with Sodales for that:
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that when he hath receiued the touch of heauenlie motions, that vaine mirth may put it out.
that when he hath received the touch of heavenly motions, that vain mirth may put it out.
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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.
If he be inclined to unclean lusts of fornication, he will find the means (if it be possible) to Set as it were the bait before him, where he may be enticed.
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And so is it in all other vices: so that men had need watch and pray least they enter into temptation.
And so is it in all other vices: so that men had need watch and pray lest they enter into temptation.
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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.
They need to be armed with a steadfast faith to renste, that by their faith, all the firy darts of this horrible enemy may be quenched.
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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,
His subtleties to keep men in blindness, his lies and slanders to driven men from the Gospel, his assaults to led into despair, his stumbling blocks and terrors to turn men out of the Way, his temptation to lead into heresies and Sects,
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or into any foule sinne, or whatsoeuer dartes hee shooteth, there is no way to resist him,
or into any foul sin, or whatsoever darts he shoots, there is no Way to resist him,
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and to be kept safe, but by a true, a liuely, and a stedfast faith.
and to be kept safe, but by a true, a lively, and a steadfast faith.
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Therefore (beloued) seeing this enemie is so vigilant, & doth so cruellie seek our destruction night and day,
Therefore (Beloved) seeing this enemy is so vigilant, & does so cruelly seek our destruction night and day,
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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,
even to swallow us up into the gulf of hell: and seeing he hath so many sleights, so many traps, so many baits and allurementtes,
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so manie firy dartes to wounde vnto death: and seeing we are so readie to bee seduced, hauing no power of our selues;
so many firy darts to wound unto death: and seeing we Are so ready to be seduced, having no power of our selves;
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let vs seeke to bee stronglie armed with the power of God, that so wee may get the victorie.
let us seek to be strongly armed with the power of God, that so we may get the victory.
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There is no way for vs to bee armed with the power of God, but by faith;
There is no Way for us to be armed with the power of God, but by faith;
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so that the ende of all is this, that men labour for the increase and strengthening of their faith:
so that the end of all is this, that men labour for the increase and strengthening of their faith:
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vse all good meanes and that continually for the furtherance of the same.
use all good means and that continually for the furtherance of the same.
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If vpon such a danger wee will not bee admonished by this wholesome admonition of the Apostle, we are more then foolish or mad.
If upon such a danger we will not be admonished by this wholesome admonition of the Apostle, we Are more then foolish or mad.
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It may be some man will say that the diuell is to be resisted onlie by faith when he commeth to hurte the soule:
It may be Some man will say that the Devil is to be resisted only by faith when he comes to hurt the soul:
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but is it not another case when he commeth to hurte the bodie, the cattell,
but is it not Another case when he comes to hurt the body, the cattle,
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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,
or the goods of a man? Is he then also to be resisted only by faith? Or is it all one when he comes to do those things of himself,
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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,
and when he is sent to do them by Witches and sorcerers? Is there now no means to resist him but by faith? To answer to this question,
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first it is to bee graunted that the diuels doe indeed delight to torment and to hurt man any way.
First it is to be granted that the Devils do indeed delight to torment and to hurt man any Way.
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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:
And withal we see it plainly taught in the Scriptures that he hath had powwer and leave sometime granted unto him so for to hurt:
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As it was granted vnto him to destroy Iobs goods, some by fire, and some taken away by robbers:
As it was granted unto him to destroy Jobs goods, Some by fire, and Some taken away by robbers:
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to kill his children, and then to plague him in his body with most grieuous sores.
to kill his children, and then to plague him in his body with most grievous sores.
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Wee read of many in the Gospell whose bodies were possessed with diuelles, and whome hee did torment in verie grieuous maner.
we read of many in the Gospel whose bodies were possessed with diuelles, and whom he did torment in very grievous manner.
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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 we must know withal that when he does hurt in the body or in the goods, his chief drift and practice is thereby to destroy both body and soul,
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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.
and so he may make it a mean to win the soul, he will cease for to hurt the body, seeming as if he were expelled.
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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,
We read in the Gospel of two possessed with Devils, and Iesus casting forth the Devils, they besought him to give them leave to enter into an heard of Swine, he gave them leave, they entered,
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and caried the whole learde of swine headlong from a steepe place into the sea,
and carried the Whole learde of Swine headlong from a steep place into the sea,
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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.
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 poor dumb beasts? Yes verily they had a further reach, & a Deeper practice.
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This it was, they sought to bring Christ into hatred with the men of that region among whom hee was nowe come:
This it was, they sought to bring christ into hatred with the men of that region among whom he was now come:
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and why? but euen that they might not heare him bringing the word of life.
and why? but even that they might not hear him bringing the word of life.
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They knewe that those men were worldly minded, and that the losse of their hogges woulde grieue them sore,
They knew that those men were worldly minded, and that the loss of their hogs would grieve them soar,
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and that they had rather be without Christ, then that hee should bring them such losse.
and that they had rather be without christ, then that he should bring them such loss.
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And so it came to passe, for the men of that citie came forth and entreated him to depart out of their coastes.
And so it Come to pass, for the men of that City Come forth and entreated him to depart out of their coasts.
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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.
Here was a crafty conveyance, and so Satan, whensoever he obtaineth power to hurt the body of man, his cattle or goods, it is not without Some great subtlety of a further and a greater mischief which he seeks to work.
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Then further we may bee sure that it is all one whether he come of himselfe,
Then further we may be sure that it is all one whither he come of himself,
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or be sent by a witch.
or be sent by a witch.
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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.
For I take it, none will be so simple as to imagine that if he have power to hurt, that he will lie still and not hurt unless he be sent by Some man or woman.
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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.
And if he have not leave granted him from God, no Mortal creature can give him power to touch the body or cattle of a man.
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Howsoeuer he commeth, wee must knowe it is the Lorde GOD of heauen that hath sent him,
Howsoever he comes, we must know it is the Lord GOD of heaven that hath sent him,
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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:
even as he gave him leave to deal with Job Then it must needs follow, that there is no power for to resist him withal, but the power of God:
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and there is no way to be armed with that power, but onelie by faith.
and there is no Way to be armed with that power, but only by faith.
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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:
If there be no Way to withstand Satan but by the power of God (as it is most wicked to deny) and through faith only man is armed with that power, what other Way or means can there be to resist him? There was a child possessed with a devil:
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the father brought him to the Disciples of Christ, that they might cast him out; but they could not: Iesus cast him out.
the father brought him to the Disciples of christ, that they might cast him out; but they could not: Iesus cast him out.
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Then the Disciples did aske him why they coulde not cast him out? Hee said vnto them, because of your vnbeleefe.
Then the Disciples did ask him why they could not cast him out? He said unto them, Because of your unbelief.
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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,
This kind (Says he) Goes not out but by prayer & fasting, Math. 17. Where we see that the Devil tormenting the body, is to be cast out by faith,
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yea by a strong faith, which is to bee assisted with fasting and prayer.
yea by a strong faith, which is to be assisted with fasting and prayer.
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But what if the diuell (say some) afflicting the bodie, or destroying the goods cannot be remooued by faith or withstood, shall not men then seeke to remooue him,
But what if the Devil (say Some) afflicting the body, or destroying the goods cannot be removed by faith or withstood, shall not men then seek to remove him,
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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,
or to withstand him Some other ways? As we Are taught by experience, that the Devil possessing the body of Some man, woman or child,
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and tormenting the same, prayer hath been vsed, and that very often, and yet no remedie hath beene found,
and tormenting the same, prayer hath been used, and that very often, and yet no remedy hath been found,
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but by other meanes he hath been expelled.
but by other means he hath been expelled.
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Yea, some haue been of that minde that God hauing giuen Satan power to touch their bodies, their children,
Yea, Some have been of that mind that God having given Satan power to touch their bodies, their children,
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or their goods, they would seeke no further but to God, saying, that as hee had giuen him power,
or their goods, they would seek no further but to God, saying, that as he had given him power,
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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.
so when it should please him he would restrain him, and thereupon they would rest: but in the end they have been glad to use other means.
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God hath appointed meanes, and they tempt God that refuse them.
God hath appointed means, and they tempt God that refuse them.
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If a man be fallen into a ditch, and lie still praying, God helpe mee, Lord help me,
If a man be fallen into a ditch, and lie still praying, God help me, Lord help me,
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and doth not stir to clime out, hee may he long enough.
and does not stir to climb out, he may he long enough.
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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.
If there be means by which the Devil is driven out, why should not men use them, seeing we may suppose that God hath appointed those means? To answer unto these things, we may First Consider, that the Lord God for the trial of their faith and patience, does give leave to Satan to afflict his children. This is for their good.
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What should I vse any proofe for this, but the exemple of Iob? He was throughlie tried.
What should I use any proof for this, but the exemple of Job? He was throughly tried.
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Now seeing it was the will of God that he should so be tried, both for his owne good,
Now seeing it was the will of God that he should so be tried, both for his own good,
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and for the instruction of many others, though his faith were a right strong faith,
and for the instruction of many Others, though his faith were a right strong faith,
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yet in this thing it did not repell Satan, but he had power giuen him to touch his goods, children and body.
yet in this thing it did not repel Satan, but he had power given him to touch his goods, children and body.
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And so we may hold it vndoubtedly, that if God will giue power or leaue vnto Satan to touch the bodie, the children,
And so we may hold it undoubtedly, that if God will give power or leave unto Satan to touch the body, the children,
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or the goods of any faithfull man, for such a purpose as this was in Iob, faith doth not remooue him from so afflicting:
or the goods of any faithful man, for such a purpose as this was in Job, faith does not remove him from so afflicting:
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but faith in those so for a time afflicted doth resist him, so that hee doth not nor cannot preuaile against the soule.
but faith in those so for a time afflicted does resist him, so that he does not nor cannot prevail against the soul.
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That is enough for vs. Such a man is to submit himselfe to the chastisement of God for his trial.
That is enough for us Such a man is to submit himself to the chastisement of God for his trial.
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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,
If Satan cannot be removed from hurting him in those outward things which Are of less valve, let him hold fast that he resist him by faith,
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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.
so that he win not his soul and he is well: the Lord God will in his good time deliver him from that other calamity.
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Let him knowe it is for his good that he is so chastised.
Let him know it is for his good that he is so chastised.
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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.
The woman of Canaan, Math. 15. was a woman of a wonderful faith, for christ Says, I have not found so great faith in Israel, and yet the devil did torment her daughter.
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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.
She did not seek any other means, but sought out christ, and obtained of him to have the devil cast out, which did so grievously torment her child.
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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.
This was for her trial, and she did for the time endure it resisting the Devil so mightily by faith that he could not prevail against her soul.
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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.
Moreover, the Devil hath power given unto him to afflict Some, and to plague them in their bodies or in their goods, Because of their Sins.
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They haue despised the lawes of God, they bee carelesse to knowe the way of saluation.
They have despised the laws of God, they be careless to know the Way of salvation.
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When this scourge is vpon them, they are to weigh and to consider how grieuouslie they haue offended,
When this scourge is upon them, they Are to weigh and to Consider how grievously they have offended,
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and how much they haue prouoked the Lorde to wrath, who hath therfore giuen leaue to this wicked enemie so to plague them.
and how much they have provoked the Lord to wrath, who hath Therefore given leave to this wicked enemy so to plague them.
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They should nowe seeke vnto the Lorde and intreate him to haue mercie vpon them.
They should now seek unto the Lord and entreat him to have mercy upon them.
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They should lament and bewaile their sinnes, and turne from their wicked wayes vnto the way of righteousnesse:
They should lament and bewail their Sins, and turn from their wicked ways unto the Way of righteousness:
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and then should this their calamitie be a meane to bring thē neerer to God, to the saluation of their soules.
and then should this their calamity be a mean to bring them nearer to God, to the salvation of their Souls.
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They are to intreat the Lorde vpon their repentance to remooue the plague from them.
They Are to entreat the Lord upon their Repentance to remove the plague from them.
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And if it bee not remooued, they are still more and more to be humbled, they ought to fast and pray,
And if it be not removed, they Are still more and more to be humbled, they ought to fast and pray,
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yea they are to vse all good meanes to come to the true knowledge of God,
yea they Are to use all good means to come to the true knowledge of God,
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and to a sound faith, that they may escape from being deuoured by this enemie vnto eternall damnation.
and to a found faith, that they may escape from being devoured by this enemy unto Eternal damnation.
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If the Lorde doe not deliuer them by and by, but that they be tormented in their owne bodies,
If the Lord do not deliver them by and by, but that they be tormented in their own bodies,
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or in their children or goods, let them knowe it is because they doe not so throughly repent,
or in their children or goods, let them know it is Because they do not so thoroughly Repent,
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nor so throughlie seek the Lord as they ought to doe.
nor so throughly seek the Lord as they ought to do.
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Let them therefore yet humble themselues further, and seek more earnestlie to knowe the way of God,
Let them Therefore yet humble themselves further, and seek more earnestly to know the Way of God,
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and to be armed with true and liuely faith.
and to be armed with true and lively faith.
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There was a woman which had a spirite of infirmitie eighteen yeares, and was bowed together and was bowed together,
There was a woman which had a Spirit of infirmity eighteen Years, and was bowed together and was bowed together,
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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.
and could in no wise lift up her self: Iesus healed her, and said, that Satan had bound her eighteen Years. Luk. 13. ver. 11.13.15.
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If the Lord shall giue Satan power so long to afflict, let vs not fall from God:
If the Lord shall give Satan power so long to afflict, let us not fallen from God:
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let vs not seek to resist him anie way but by faith.
let us not seek to resist him any Way but by faith.
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Ye say it is knowne by experience, that where the diuell hath tormented some, prayer and all holie means haue beene vsed,
You say it is known by experience, that where the Devil hath tormented Some, prayer and all holy means have been used,
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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 yet no help At all, until other means have been sought. Then belike there be means which Are Stronger against the Devil then faith & prayer.
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And there is some power mightier against him thē the power of god:
And there is Some power Mightier against him them the power of god:
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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;
for those means which Some men fly unto, when as they cannot prevail by faith, Are such as they which Are afflicted have learned either by a prescription from the Devil himself, saying, let such or such a thing be dONE, and there shall be remedy;
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or els they haue them prescribed by some wise man, or wise woman, who haue them from the diuell.
or Else they have them prescribed by Some wise man, or wise woman, who have them from the Devil.
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These be very paltrie things (as there be a number, I need not to repeate them, they bee too well knowne,
These be very paltry things (as there be a number, I need not to repeat them, they be too well known,
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and too much practised) and yet they be more sought vnto then faith is, which armeth vs with the power of God.
and too much practised) and yet they be more sought unto then faith is, which armeth us with the power of God.
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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?
What a dishonour is this to the high Majesty of the Almighty? What an infidelity is it? Shall men run to the Devil for help? Is he fitter to teach them or of more power then God?
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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.
But you say, we see the thing is wrought by those means which could not otherwise be obtained, Satan is expelled, and ease hath followed.
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Hath Satan 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.
Hath Satan expelled Satā? or hath he taught how he might be expelled indeed? Is the Devil become so simple? Wil he hinder his own Kingdom? are men so foolish as to believe that he is by such things in very deed driven out? A man tormented soar in his body, he fears that it is Some witch that hath done it.
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He is aduised by his neighbours to sende vnto some cunning man. Worde is sent backe, that indeed he hath bad neighbours:
He is advised by his neighbours to send unto Some cunning man. Word is sent back, that indeed he hath bad neighbours:
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let him do such or such a thing, and he shal haue ease. Well, he doth it & hath ease.
let him do such or such a thing, and he shall have ease. Well, he does it & hath ease.
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What shall we think that the diuell is driuen out? A wofull driuing out.
What shall we think that the Devil is driven out? A woeful driving out.
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He doth cease from tormenting the bodie for a time, that he may enter deeper into the soule.
He does cease from tormenting the body for a time, that he may enter Deeper into the soul.
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He winneth by this driuing out.
He wins by this driving out.
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The like may be said where he hath power giuen vnto him to destroy mens cattell.
The like may be said where he hath power given unto him to destroy men's cattle.
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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:
They be taught many things how to resist him: among other to offer Some burned offering unto him, they must burn somewhat alive. Well he comes no more:
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there is a power aboue faith that hath put him to flight.
there is a power above faith that hath put him to flight.
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And where as you say that some haue beene of the minde that they would not seek any way or meanes,
And where as you say that Some have been of the mind that they would not seek any Way or means,
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but only to God, and would rest vntil he should restrain the diuell: but haue been glad in the ende to vse other meanes.
but only to God, and would rest until he should restrain the Devil: but have been glad in the end to use other means.
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It is a lamentable hearing, that the faith of any should so far faile:
It is a lamentable hearing, that the faith of any should so Far fail:
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that in steed of approching neerer to God by strong repentance, they haue turned to the counsell of the diuell.
that in steed of approaching nearer to God by strong Repentance, they have turned to the counsel of the Devil.
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If they could not find helpe by praier, they might be assured that the Lord would yet afflict them further, & that with al humblenes they ought to submit themselues vnder his mightie hand:
If they could not find help by prayer, they might be assured that the Lord would yet afflict them further, & that with all humbleness they ought to submit themselves under his mighty hand:
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yea they ought to haue considered the weaknesse of their faith, and the grieuousnes of their sinnes,
yea they ought to have considered the weakness of their faith, and the grievousness of their Sins,
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and so haue sought by all meanes possible to get a stedfast faith, and vnfained repentance.
and so have sought by all means possible to get a steadfast faith, and unfeigned Repentance.
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This their affliction by Satan should haue been a warning vnto them, to make thē cleaue more firmlie to God,
This their affliction by Satan should have been a warning unto them, to make them cleave more firmly to God,
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& to look better to themselues, and see how it hath driuen them to run backe from God to the diuell.
& to look better to themselves, and see how it hath driven them to run back from God to the Devil.
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But you say God hath appointed meanes, and hee that refuseth the meanes tempteth God.
But you say God hath appointed means, and he that Refuseth the means tempts God.
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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.
As for Exampl, shall a man cry, Lord help, and not stir? Indeed if you could prove that God had appointed such means to driven away Devils where faith cannot, your saying were true.
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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 where can you prove in all the Whole word of God that any such means Are appointed to put Devils to flight? If those means be not in the holy Scriptures, they be not ordained of God, they be not of faith, it is not the power of God that expelleth Satan,
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but it is his owne sleight that seemeth to be repelled and vanquished, when he is not;
but it is his own sleight that seems to be repelled and vanquished, when he is not;
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they be means of his own deuising, which he hath taught by those that haue familiarity with him.
they be means of his own devising, which he hath taught by those that have familiarity with him.
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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.
The holy Scriptures do condemn it as a most wicked thing, that men should have any dealing with Devils to be taught At their hands.
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Wee are to be taught of God, Christ Iesus is our onely Doctor:
we Are to be taught of God, christ Iesus is our only Doctor:
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shall we then learne at the mouth of Diuels? A man is taken lame, he suspecteth that hee is bewitched, he sendeth to the cunning man:
shall we then Learn At the Mouth of Devils? A man is taken lame, he suspects that he is bewitched, he sends to the cunning man:
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Hee demaun̄deth whom they suspect, and then sheweth the image of the partie in a glasse.
He demaunndeth whom they suspect, and then shows the image of the party in a glass.
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When this is done he sheweth and prescribeth what the lame man shall doe for to get remedie:
When this is done he shows and prescribeth what the lame man shall do for to get remedy:
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howe hee shall cause the olde witch to come vnto him, and how he shall vse her.
how he shall cause the old witch to come unto him, and how he shall use her.
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Heer all is done by the direction of the diuell:
Her all is done by the direction of the Devil:
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are these meanes then appointed by God? Also there is one whome Sathan doth as it were possesse and doth torment the bodie:
Are these means then appointed by God? Also there is one whom Sathan does as it were possess and does torment the body:
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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:
there is seeking unto god, but not like the Canaanite woman that Come to christ to have the Devil driven out of her daughter, who with the strength of her faith would not be denied, Math. 15. but like to King Saule, who receiving no answer from God, gate him by and by unto a Witch:
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for not finding helpe by faith and prayer, or by those waies that God hath appointed, they then begin to hearken to the diuell,
for not finding help by faith and prayer, or by those ways that God hath appointed, they then begin to harken to the Devil,
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and he telleth them that if they shall doe such a thing, such a diuell shall depart.
and he Telleth them that if they shall do such a thing, such a Devil shall depart.
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Heere be the meanes, which some doe holde to bee appointed by God.
Here be the means, which Some do hold to be appointed by God.
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But is not this a woonderfull blindnes that Satan can set vp himselfe to bee a teacher,
But is not this a wondered blindness that Satan can Set up himself to be a teacher,
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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.
and men learning of him, shall think that they Learn of God? Well say Some, we Are glad to have ease, we find that the Devil is expelled, we may think that God does allow it.
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Shall a man be glad for to buy ease so deare? May we call that ease,
Shall a man be glad for to buy ease so deer? May we call that ease,
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when the diuell ceaseth to vexe the body for a time, to the end that he may torment soule and bodie in hell for euer? If a man be sicke of a burning ague,
when the Devil ceases to vex the body for a time, to the end that he may torment soul and body in hell for ever? If a man be sick of a burning ague,
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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,
and take that to cool the heat and to give ease for the time, which will afterward cause it to be more burning, is that a good remedy? Is that a good remedy, which for a little while does seem to mitigate,
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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.
but afterwards does increase the disease? Eve so the blind people do imagine that Satan is expelled by those means, by which indeed he entereth more deep into them.
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For tell me but this, wherein doth the kingdome of the Diuel consist? Is he not called the prince of this world,
For tell me but this, wherein does the Kingdom of the devil consist? Is he not called the Prince of this world,
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and the prince of darknesse? This his kingdome doth consist in infidelitie, in darknesse and in sinne.
and the Prince of darkness? This his Kingdom does consist in infidelity, in darkness and in sin.
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Hee that is vnder the power of sinne, so that sinne hath dominion ouer him, hee is vnder the power and working of Satan.
He that is under the power of sin, so that sin hath dominion over him, he is under the power and working of Satan.
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Sinne is his kingdome, there is his throne, ye cannot separate them, he cannot be cast forth,
Sin is his Kingdom, there is his throne, you cannot separate them, he cannot be cast forth,
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and sinne still remaine in force.
and sin still remain in force.
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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:
If pride, envy, covetousness, hatred, malice, Self-love, fornication, or any other such sin do Reign and Rule in the heart of man, there Ruleth the Devil:
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for these be the workes of the diuell. Heereupon our Sauiour said to the Iewes, Ye are of your father the diuell:
for these be the works of the Devil. Hereupon our Saviour said to the Iewes, You Are of your father the Devil:
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ye doe the workes of your father.
you do the works of your father.
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Ioh. 8. Hee that will then caste foorth the diuell, hee must cast out those workes.John 8. He that will then cast forth the Devil, he must cast out those works.
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For hee that committeth sinne is of the diuell, as Saint Iohn saith in his first Epistle chap. 3. Hee that still committeth sinne,
For he that Committeth sin is of the Devil, as Saint John Says in his First Epistle chap. 3. He that still Committeth sin,
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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 the diuell is driuen away from that man in whose heart he hath his throne and power.
and Therefore is of the Devil, is the Devil expelled or driven from him? I suppose that there is no man so void of reason, that he will imagine, that the Devil is driven away from that man in whose heart he hath his throne and power.
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A man is ignorant of the word and waies of God: with his ignorance of necessitie goeth vnbeleefe:
A man is ignorant of the word and ways of God: with his ignorance of necessity Goes unbelief:
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with vnbeleefe there goe the vnfruitfull workes of darknesse.
with unbelief there go the unfruitful works of darkness.
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There is much vanitie of minde, there is much prophanenesse, there be foule errors and abominable vices.
There is much vanity of mind, there is much profaneness, there be foul errors and abominable vices.
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This man hath some of his cattell destroyed by the diuell:
This man hath Some of his cattle destroyed by the Devil:
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he would haue the diuel expelled, he hath not faith which armeth men with the power of God:
he would have the Devil expelled, he hath not faith which armeth men with the power of God:
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he hath not the faith which ouercommeth the world, 1. Ioh. 5. or which purgeth the heart.
he hath not the faith which Overcometh the world, 1. John 5. or which Purgeth the heart.
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Act. 15. or which quencheth all the firie dartes of the diuell. Ephes 6. or (as Saint Peter saith heere) resisteth him:
Act. 15. or which quenches all the firy darts of the Devil. Ephesians 6. or (as Saint Peter Says Here) Resisteth him:
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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.
And seeks Some other helps to resist him, yea, to be Delivered from him, and never does Consider that he is First to have him removed out of his heart.
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He should consider that the diuell (as Saint Paule saith) worketh in the children of disobedience.
He should Consider that the Devil (as Saint Paul Says) works in the children of disobedience.
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Ephes. 2. vers. 2. And therfore so long as he is disobedient to God, Satan cannot bee cast foorth of his heart.
Ephesians 2. vers. 2. And Therefore so long as he is disobedient to God, Satan cannot be cast forth of his heart.
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If those things can resist Satan which men doe learne and practise heere in the world,
If those things can resist Satan which men do Learn and practise Here in the world,
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as there be a thousand deuises, by which he perswadeth the world that he is resisted:
as there be a thousand devises, by which he Persuadeth the world that he is resisted:
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then it skilleth not whether a man bee godlie or vngodlie, faithful or vnfaithful, touching the resisting & putting diuelles to flight.
then it skilleth not whither a man be godly or ungodly, faithful or unfaithful, touching the resisting & putting diuelles to flight.
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If when a mans cattell are plagued and destroyed by the diuell, it will deliuer the rest if he burne one aliue:
If when a men cattle Are plagued and destroyed by the Devil, it will deliver the rest if he burn one alive:
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this way may the Iew, or the Turke, or the heathen cast him out as well as the Christian.
this Way may the Iew, or the Turk, or the heathen cast him out as well as the Christian.
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And so it may be said in all other their wicked means.
And so it may be said in all other their wicked means.
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They tend wholie therefore to this ende, that men may be held in infidelitie, in blindnesse,
They tend wholly Therefore to this end, that men may be held in infidelity, in blindness,
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and hardnesse of heart, euen void of repentance for their sinnes, that is the craftinesse of Satan.
and hardness of heart, even void of Repentance for their Sins, that is the craftiness of Satan.
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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:
For if Devils can be put to flight and overcome by such means, men will never seek to be armed with faith, they never care for true Repentance:
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they bee perswaded that the diuell hath nothing to doe with them.
they be persuaded that the Devil hath nothing to do with them.
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And therein lyeth one of the greatest subtilties of Satan that hee may deuour men when they dreame of no perill,
And therein lies one of the greatest subtleties of Satan that he may devour men when they dream of no peril,
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and therefore seek not to God, to be armed with his mightie power through faith.
and Therefore seek not to God, to be armed with his mighty power through faith.
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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.
For when men do know that there is no Way to escape but by faith (as Saint Peter Says her, whom resist steadfast in the faith) if they be not mad, they will have a care to attain to that true faith.
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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.
In the Popery there were many things devised to driven away Devils. Men were persuaded that the Signen of the Cross did put him to flight.
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They had their coniured holiwater to sprinkle vpon the men, and in their houses, & thither the Diuel might not come.
They had their conjured holiwater to sprinkle upon the men, and in their houses, & thither the devil might not come.
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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.
Likewise if a man had a piece of holy bred in his purse, or any where about him, he was armed, he might go safe in the Darkest night that was.
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There were hallowed candles, and within the light of them the wicked Prince of darknesse could not approch.
There were hallowed Candles, and within the Light of them the wicked Prince of darkness could not approach.
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But there was yet a stronger thing and a more terrible vnto the Diuels, then all the rest,
But there was yet a Stronger thing and a more terrible unto the Devils, then all the rest,
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euen to hunt them out of the countrie. The Lorde sendeth lightening and thunder, and mightie windes:
even to hunt them out of the country. The Lord sends lightning and thunder, and mighty winds:
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hee doth therby declare his maiestie.
he does thereby declare his majesty.
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When these tempestes doe arise, the diuell woulde gladly make men beleeue that hee hath raised them:
When these tempests do arise, the Devil would gladly make men believe that he hath raised them:
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hee would be as a God of power:
he would be as a God of power:
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and therfore he coueteth to shew himself in those tempestes, and so doth come with terrour.
and Therefore he covets to show himself in those tempests, and so does come with terror.
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To meet with this mischiefe and to repell him, the Papistes had their hallowed belles, their Saintes belles,
To meet with this mischief and to repel him, the Papists had their hallowed Bells, their Saints Bells,
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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.
and those they did ring out when any terrible tempest did approach, trusting that the sound of them would repel him, and put him to flight.
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O how the Diuell was skared with these things!
O how the devil was scared with these things!
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S. Peter forgate himselfe that he did not tel of these, and not speake of resisting him by nothing but by faith.
S. Peter foregate himself that he did not tell of these, and not speak of resisting him by nothing but by faith.
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Such readie helpes for to defend men, and so easie, and not one of the Apostles would tell of them:
Such ready helps for to defend men, and so easy, and not one of the Apostles would tell of them:
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but speake only of faith to bee our victorie.
but speak only of faith to be our victory.
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Well (beloued) knowe for certaintie that all these are but sleights of the Diuell:
Well (Beloved) know for certainty that all these Are but sleights of the devil:
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which were vsed in the poperie, and which many at this day doe vse when they suppose that they are bewitched.
which were used in the popery, and which many At this day do use when they suppose that they Are bewitched.
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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.
Leave all such ungodly ways which the devil Teaches, and harken to the holy Ghost, which wills you to resist the devil steadfast in the faith.
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Let all your studie, and industrie, and care be, to bee armed with a strong and liuelie faith.
Let all your study, and industry, and care be, to be armed with a strong and lively faith.
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That shall couer you, and compasse you about with the almighty power of God.
That shall cover you, and compass you about with the almighty power of God.
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Yee shall bee as the mount Sion (saith the Prophete in the Psalme) that cannot be remoued.
Ye shall be as the mount Sion (Says the Prophet in the Psalm) that cannot be removed.
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All the infernall powers (or as Christ saith, the gates of hell) shall not preuaile against it.
All the infernal Powers (or as christ Says, the gates of hell) shall not prevail against it.
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If you haue that faith, the roaring Lyon shall not deuoure you: but all his firie dartes shall bee quenched.
If you have that faith, the roaring lion shall not devour you: but all his firy darts shall be quenched.
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Hee will doe what he can to holde you in blindnesse, to leade you into sinne,
He will do what he can to hold you in blindness, to lead you into sin,
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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.
and into heresies, he will tempt you to despair, but your faith shall prevail. He will seek to hurt your bodies & goods, resist him by faith.
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Blessed be our Lord that hath giuen vs such a tower of refuge. Amen. FINIS.
Blessed be our Lord that hath given us such a tower of refuge. Amen. FINIS.
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THE SECOND SERmon vpon 1. Peter, chap. 5. vers. 8. and 9. WHome resist stedfast in the faith.
THE SECOND SERmon upon 1. Peter, chap. 5. vers. 8. and 9. Whom resist steadfast in the faith.
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We haue heard the exhortation or warning which Saint Peter giueth vnto all men to be sober and watch.
We have herd the exhortation or warning which Saint Peter gives unto all men to be Sobrium and watch.
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Wee haue also in the second place seene the cause why it behooueth vs to be watchfull.
we have also in the second place seen the cause why it behooveth us to be watchful.
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There is an aduersarie that doth seek to deuoure vs both soules and bodies vnto eternall destruction.
There is an adversary that does seek to devour us both Souls and bodies unto Eternal destruction.
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Your aduersarie the diuell (saith he) like a roaring Lyon walketh about, seeking whom hee may deuour. Your adversary the Devil (Says he) like a roaring lion walks about, seeking whom he may devour.
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In the thirde place we haue been taught how to withstand him and to get the victorie ouer him.
In the Third place we have been taught how to withstand him and to get the victory over him.
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Whom resist stedfast in the faith. Where it hath beene shewed that faith armeth a man with the power of God.Whom resist steadfast in the faith. Where it hath been showed that faith armeth a man with the power of God.
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The power of God is inuincible & cannot be brought vnder, but getteth the victorie ouer all the terrible might of Diuels:
The power of God is invincible & cannot be brought under, but gets the victory over all the terrible might of Devils:
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so that it is not possible that hee should be ouercome which hath faith. It conquereth all the infernall powers, and triumpheth at all times most gloriously ouer them.
so that it is not possible that he should be overcome which hath faith. It conquereth all the infernal Powers, and Triumpheth At all times most gloriously over them.
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Whereby it is manifest what a woonderfull rich and precious iewell faith is.
Whereby it is manifest what a wondered rich and precious jewel faith is.
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It preserueth vs safe from diuelles, and therefore is to bee coueted and sought for aboue all treasures.
It Preserveth us safe from diuelles, and Therefore is to be coveted and sought for above all treasures.
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It is to bee sought for at the handes of God, he is the giuer of it,
It is to be sought for At the hands of God, he is the giver of it,
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and it is not a thing which is in mans owne power.
and it is not a thing which is in men own power.
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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.
Moreover, seeing God does give it, and nourish it by means, he that will be steadfast in the faith, must use those means that be ordained.
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Also it hath beene declared, that faith is the onlie thing by which wee are to resist the Diuell:
Also it hath been declared, that faith is the only thing by which we Are to resist the devil:
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in as much as faith alone armeth vs with the glorious power of God.
in as much as faith alone armeth us with the glorious power of God.
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Satan hath manie waies whereby he seeketh to deuoure and to swallow vp into hell the soules and bodies of men:
Satan hath many ways whereby he seeks to devour and to swallow up into hell the Souls and bodies of men:
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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.
as to hold Some in blindness and ignorance, to led Others into Sects, errors and heresies, to draw men into vices and abominable Sins, to plague the bodies and the cattle of men? but which Way soever he comes, faith does quench all his firy darts arming the soul of man, covering and compassing it round about with the mighty power of God.
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Al those vain, yea those most wicked means by which men seek to repell Satan, are to be renounced as meere illusions.
All those vain, yea those most wicked means by which men seek to repel Satan, Are to be renounced as mere illusions.
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Men are to bee taught of God, and not to learne of diuelles:
Men Are to be taught of God, and not to Learn of diuelles:
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but Diuelles haue deuised those means, and by such as haue familiaritie with them haue deliuered the same to bee put in practise.
but Diuelles have devised those means, and by such as have familiarity with them have Delivered the same to be put in practice.
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As there be such deuises among the Sorcerers which Satan hath craftily conueighed in:
As there be such devises among the Sorcerers which Satan hath craftily conveyed in:
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so also in the Poperie they did not seeke as Saint Peter willeth to resist him by faith, but inuented other wayes.
so also in the Popery they did not seek as Saint Peter wills to resist him by faith, but invented other ways.
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Thus far we proceeded in handling this Scripture:
Thus Far we proceeded in handling this Scripture:
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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,
And now it remains as a principal question to be handled, whither this faith, by which the Devil is to be resisted, can be overcome in any? that is, to speak more plainly,
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whether any man that hath the true and liuelie faith, by which the diuell is resisted, can vtterly loose it,
whither any man that hath the true and lively faith, by which the Devil is resisted, can utterly lose it,
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and fall from God finallie? whether his faith may vtterly faile and be vanquished,
and fallen from God finally? whither his faith may utterly fail and be vanquished,
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& so hauing resisted Satan for a time stedfast in the faith, yet in the end he may be ouercome and deuoured by him?
& so having resisted Satan for a time steadfast in the faith, yet in the end he may be overcome and devoured by him?
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Touching this question, the Papists doe holde that a man may haue the true and liuely faith,
Touching this question, the Papists do hold that a man may have the true and lively faith,
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and so fall from it, as that it be vtterly & wholie quenched in him, yea finally.
and so fallen from it, as that it be utterly & wholly quenched in him, yea finally.
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And so by their doctrine such as doe stand in this faith which Saint Peter requireth,
And so by their Doctrine such as do stand in this faith which Saint Peter requires,
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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.
and with the same do resist the Devil, may by the Devil have that same their found and true faith overcome, and so perish eternally.
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Others there be, who will seeme to differ somewhat from the Popish sort about this matter,
Others there be, who will seem to differ somewhat from the Popish sort about this matter,
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and they do hold that the verie reprobate (some of them at the least) are partakers for a time of the true, liuelie,
and they do hold that the very Reprobate (Some of them At the least) Are partakers for a time of the true, lively,
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and iustifying faith, which is afterward wholie and finallie extinguished in them.
and justifying faith, which is afterwards wholly and finally extinguished in them.
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Moreouer, they doe hold, that the same true and liuely faith may be wholy extinguished in the elect,
Moreover, they do hold, that the same true and lively faith may be wholly extinguished in the elect,
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but not finally, because it is vnpossible that the elect shuld perish, and therein they differ indeede from the Papistes, which make election conditionall.
but not finally, Because it is unpossible that the elect should perish, and therein they differ indeed from the Papists, which make election conditional.
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If this doctrine of theirs bee true, then is there no man that can be certaine of his saluation.
If this Doctrine of theirs be true, then is there no man that can be certain of his salvation.
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There is no man that is sure he shall stand to the end, no man can resist stedfast in the faith.
There is no man that is sure he shall stand to the end, no man can resist steadfast in the faith.
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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,
For he that to day does get the victory over the Devil by a true and lively faith, to morrow may utterly lose his faith,
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and be ouercome by the diuell.
and be overcome by the Devil.
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If it bee so, then hath not Saint Peter heer taught how we shal haue vndoubted victorie:
If it be so, then hath not Saint Peter her taught how we shall have undoubted victory:
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if he will vs to resist by such a weapon as may be broken or destroyed,
if he will us to resist by such a weapon as may be broken or destroyed,
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or plucked away from vs, wee are then but in a very weake case.
or plucked away from us, we Are then but in a very weak case.
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It may be they will say, there is vndoubted victorie so long as a man doth resist stedfast in the faith:
It may be they will say, there is undoubted victory so long as a man does resist steadfast in the faith:
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and that Saint Peter hath no further intent. That is the thing which we are to enquire of.
and that Saint Peter hath no further intent. That is the thing which we Are to inquire of.
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And this shall be made manifest, that whosoeuer hath the true and liuely faith, shall vndoubtedly get the victorie ouer Satan:
And this shall be made manifest, that whosoever hath the true and lively faith, shall undoubtedly get the victory over Satan:
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that it is vnpossible that his faith should be wholie extinguished, it is vnpossible that he should perish.
that it is unpossible that his faith should be wholly extinguished, it is unpossible that he should perish.
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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:
This is it which we affirm, that whosoever does attain unto a steadfast faith (which is the thing which Saint Peter Here requires) that faith can never be overcome:
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for if it bee ouercome, it is not stedfast.
for if it be overcome, it is not steadfast.
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It is the purpose of Saint Peter, not to teach that so long as a man is stedfast in the faith,
It is the purpose of Saint Peter, not to teach that so long as a man is steadfast in the faith,
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so long he shall resist the Diuell, and get the victorie, taking this, so long,
so long he shall resist the devil, and get the victory, taking this, so long,
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as if it were vncertaine that hee which is once stedfast, shall continue to the end:
as if it were uncertain that he which is once steadfast, shall continue to the end:
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but this is his full meaning, that so manie as attaine to be stedfast in the faith, shall vndoubtedlie vanquish Satan,
but this is his full meaning, that so many as attain to be steadfast in the faith, shall undoubtedly vanquish Satan,
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and neuer be vanquished by him.
and never be vanquished by him.
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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:
Hitherto then tendeth his Doctrine, even to show, that as we Are compassed about and beset with Devils, who like most greedy devouring Lyons do seek continually for to swallow us up:
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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.
so if we seek so Far as to be armed with a steadfast faith, we attain to that estate out of which we can never be cast.
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It is as much as if he should say, the Diuell can neuer ouercome a stedfast faith:
It is as much as if he should say, the devil can never overcome a steadfast faith:
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obtaine that and you are sure to stand to the end.
obtain that and you Are sure to stand to the end.
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Beloued, wee are not then to labour onelie for faith, but if we will be sure to ouercome the diuel,
beloved, we Are not then to labour only for faith, but if we will be sure to overcome the Devil,
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and to stand to the end, we must labour to obtain a stedfast faith.
and to stand to the end, we must labour to obtain a steadfast faith.
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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,
But how can we be sure that this is the mind of the Apostle, to warrant men, that they shall get the victory over the Devil,
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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:
even to the end, if they attain unto a steadfast faith? I answer, that he agreeth with himself, teaching Here the same thing which he exhorteth unto in the First chapter of his second Epistle:
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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. Here unto (Says he) give all diligence, in your faith minister virtue, in virtue knowledge, in knowledge temperance, in temperance patience, in patience godliness, in godliness brotherly kindness, in brother he kindness love.
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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 if these things be among you, and abound, they will make that you neither shall be idle nor unfruitful in the knowledging of our lord Iesus christ.
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For he that hath not these thinges is blinde, and cannot see a farre off, and hath forgotten that he was purged from his olde sinnes.
For he that hath not these things is blind, and cannot see a Far off, and hath forgotten that he was purged from his old Sins.
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Wherefore brethren giue rather diligence to make your calling & election sure: for if ye doe these thinges, ye shall neuer fall.
Wherefore brothers give rather diligence to make your calling & election sure: for if you do these things, you shall never fallen.
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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.For by this means an entering shall be ministered unto you abundantly into the everlasting King dome of our Lord Iesus christ. 2. Pet. 1.5.6.7.8.9.10.11.
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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,
In this place S. Peter does most plainly affirm that they which have such a faith as Goes with those fruits, they come to an assurance that they be called of god,
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& chosen vnto life and glory: and he doth assure and warrant them that they shall neuer fail.
& chosen unto life and glory: and he does assure and warrant them that they shall never fail.
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Hee addeth as a reason that they haue an entrance into the kingdome of Christ, which is euerlasting.
He adds as a reason that they have an Entrance into the Kingdom of christ, which is everlasting.
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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,
If the true lively faith may fail and be wholly lost, what assurance can any man have that he is called of God and chosen to life Eternal? Or how could the holy Apostle say, If ye do these things you shall never fallen? Do not they fallen which lose the faith,
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or in whome it is wholy quenched? Christ raigneth in all those which haue the liuely faith,
or in whom it is wholly quenched? christ Reigneth in all those which have the lively faith,
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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?
and if his Kingdom may be broken down again where it once Takes place, how can it be said in every respect to be Eternal?
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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,
Now to join these two places together, that man hath the steadfast faith whereby he does resist the Devil, which does those things which S. Peter mentioneth,
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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:
and thereby is sure he is called and chosen, and that he shall never fallen. He is firm & steadfast in the faith which comes unto this:
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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,
and such as have proceeded no further in the power of a fruitful faith, but that they be still uncertain whither they shall stand to the end,
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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:
how can they be said to resist the Devil steadfast in the faith? When S. Paul Telleth us that the shield of faith does quench all the firy darts of the devil, it is to give courage and Comfort, that such as have once got that shield, shall never be overcome:
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for if the faith bee ouercome, then it doth not quench them all.
for if the faith be overcome, then it does not quench them all.
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The like courage and comfort Saint Peter doth heere minister, by shewing that being stedfast in the faith Satan is resisted.
The like courage and Comfort Saint Peter does Here minister, by showing that being steadfast in the faith Satan is resisted.
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Where a man is sure to get the victorie how valiantlie hee doth fight, what assaultes he wil endure,
Where a man is sure to get the victory how valiantly he does fight, what assaults he will endure,
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and with what comfort and consolation of minde.
and with what Comfort and consolation of mind.
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But if the battell be made doubtfull, that although hee haue so liuely a faith which woorketh by charitie,
But if the battle be made doubtful, that although he have so lively a faith which worketh by charity,
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yet he may loose it, he may be ouercome, it daunteth and discourageth, it taketh away the comfort and consolation.
yet he may lose it, he may be overcome, it daunteth and Discourageth, it Takes away the Comfort and consolation.
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And this is to ouerthrowe that which the Lord of speciall purpose hath allotted to his children,
And this is to overthrown that which the Lord of special purpose hath allotted to his children,
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namely, that in all the trials, and afflictions, and temptations which they passe through, they may haue strong consolation.
namely, that in all the trials, and afflictions, and temptations which they pass through, they may have strong consolation.
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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.
For it is written, Wherein God willing more abundantly to show unto the Heirs of promise the stableness of his counsel confirmed by an oath, that by two immutable things in which it was impossible for God to lie, we might have strong consolation. Hebrew 6. ver. 17.18.
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If God hath confirmed his promise by an oth, that all they which beleeue in his sonne shall haue eternall life,
If God hath confirmed his promise by an oath, that all they which believe in his son shall have Eternal life,
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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,
why is it, or to what end is it, but that we should come to the assurance of salvation, without which assurance there can be no strong consolation? If men be condemned for high treason,
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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;
and then Some hope of pardon follows, it somewhat comforts that they may suppose it may be they shall escape the torments of death, and not be executed;
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but so long as there is doubt they haue no strong consolation:
but so long as there is doubt they have no strong consolation:
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but when they know assuredly, & haue it confirmed vnto them that they are set free by pardon,
but when they know assuredly, & have it confirmed unto them that they Are Set free by pardon,
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then is their consolation strong indeede.
then is their consolation strong indeed.
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We are all of vs for high treason against God condemned to hell to endure eternall tormentes:
We Are all of us for high treason against God condemned to hell to endure Eternal torments:
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A couenant and promise is made, that so many as doe beleeue in the sonne of God shall haue free pardon,
A Covenant and promise is made, that so many as do believe in the son of God shall have free pardon,
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and so not onelie escape from those endlesse miseries, but also be lifted vp into eternall glorie.
and so not only escape from those endless misery's, but also be lifted up into Eternal glory.
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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.
So many as doe wisely and sensibly Consider this woeful and miserable estate, in which all Are in by nature, cannot but be touched with great horror and Fear.
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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,
For is it a Light matter to be cast with the Devil and his Angels into Eternal fire? Is he not more then mad which can be merry so long as he is Subject unto so horrible damnation? Well, there is hope of pardon, that so he shall escape, in as much as God hath not only given his son to be a redeemer,
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but hath promised and bounde that his promise with an oath, that euery one which beleeueth shall bee saued.
but hath promised and bound that his promise with an oath, that every one which Believeth shall be saved.
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Hee feeleth that he hath a faith, and it doth comfort him:
He feeleth that he hath a faith, and it does Comfort him:
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but vntill he feele that the same his faith is the true and liuelie faith which getteth the victorie ouer Satan,
but until he feel that the same his faith is the true and lively faith which gets the victory over Satan,
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and which can neuer be vanquished, he cannot haue strong consolation.
and which can never be vanquished, he cannot have strong consolation.
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Eternall woe with the diuelles in hell is a most grieuous thing, & vnpossible it is that any man shuld haue strong consolation,
Eternal woe with the diuelles in hell is a most grievous thing, & unpossible it is that any man should have strong consolation,
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vnlesse he be sure that he shall be deliuered from it:
unless he be sure that he shall be Delivered from it:
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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,
Whereupon it follows, that feeing the blessed Lord God hath ordained that his children shall Here in the midst of the battle against Satan have strong consolation, that he does also give unto them assurance of faith,
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yea such a faith as they doe knowe can neuer be ouercome. Take away the one & take away the other.
yea such a faith as they do know can never be overcome. Take away the one & take away the other.
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Wherby we see that they which do hold that the true and liuelie faith may be wholy lost, ouerthrow the stablenesse of Gods couenant.
Whereby we see that they which do hold that the true and lively faith may be wholly lost, overthrow the stableness of God's Covenant.
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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,
If they will Object that many have great gladness and consolation which have not any true Says, I answer, that the blind world is drowned in a carnal consolation, they do not soundly believe,
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nor sensiblie consider what estate they be in.
nor sensibly Consider what estate they be in.
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They be but as drunken men, who through exceeding drunkennesse passing towards horrible torments, do not perceiue it nor regard it,
They be but as drunken men, who through exceeding Drunkenness passing towards horrible torments, do not perceive it nor regard it,
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but are merie and laugh and sport themselues:
but Are merry and laugh and sport themselves:
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For they which are so merie and doe sport themselues so much in sinne and in carnall pleasures,
For they which Are so merry and do sport themselves so much in sin and in carnal pleasures,
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if they did knowe or aduisedly consider whither they be going and what remaineth for thē, it would dampe all their mirth.
if they did know or advisedly Consider whither they be going and what remains for them, it would damp all their mirth.
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It is not the strong consolation which the holie Ghost speaketh of, that they haue. Theirs is but a drunken madnesse.
It is not the strong consolation which the holy Ghost speaks of, that they have. Theirs is but a drunken madness.
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Such onlie as by a liuely faith doe feele the power of Christ in them mortifying and slaying sinne,
Such only as by a lively faith do feel the power of christ in them mortifying and slaying sin,
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& 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.
& quickening them unto righteousness and true holiness even to walk in the Light, and to bring forth the fruits and Virtues of the Spirit, have the strong consolation.
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They bee assured that they be deliuered from hell, and made heires of eternall glorie:
They be assured that they be Delivered from hell, and made Heirs of Eternal glory:
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in as much as they know that God doth sanctifie none but those whome he doth glorifie.
in as much as they know that God does sanctify none but those whom he does Glorify.
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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:
But they do allege sundry testimonies of the holy Scriptures, by which they undertake to prove that the very Reprobate have the true, lively and justifying faith, which they do utterly lose:
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and likwise, that the elect doe so fall, that the same true and liuelie faith for a time is vtterlie quenched in them.
and likewise, that the elect do so fallen, that the same true and lively faith for a time is utterly quenched in them.
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if it be so, then all assurance is gone, and with it there vanisheth away all strong consolation.
if it be so, then all assurance is gone, and with it there Vanishes away all strong consolation.
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For if the true faith bee in the reprobate, then cannot any man thus argue, I haue the true, liuely and sanctifying faith,
For if the true faith be in the Reprobate, then cannot any man thus argue, I have the true, lively and sanctifying faith,
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therefore I am chosen of God and sure to bee saued. Neither can he say thus, If I fall, I shal rise againe:
Therefore I am chosen of God and sure to be saved. Neither can he say thus, If I fallen, I shall rise again:
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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,
for what is it that can assure him that he shall rise again, if Some that have the same true faith which he hath, do fall and never rise again? Let us Therefore Consider what their proofs be,
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or testimonies vpon which they stande, to prooue that the true faith may be vtterly lost.
or testimonies upon which they stand, to prove that the true faith may be utterly lost.
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In the olde Testament it is thus written, But when the righteous doth turne away from his righteousnesse,
In the old Testament it is thus written, But when the righteous does turn away from his righteousness,
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and commit iniquity, and doth according to all the abominations which the wicked doth, should he liue? all his righteous deedes which he hath done shall not be remembred:
and commit iniquity, and does according to all the abominations which the wicked does, should he live? all his righteous Deeds which he hath done shall not be remembered:
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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.for his Transgression in which he Transgresseth, and for his sin in which he Sinneth, for these he shall die. Ezekiel 18.24. The Lord Iesus Says, that there be Some which do believe for a time, & in time of temptation go away. Luk. 8. 1•. Thou Standest (Says S. Paul) by faith: be not high minded, but Fear, Rom. 11. ver. 20. Also the same Apostle speaks of Some that made shipwreck of the faith 1. Tim. 1. vers. 19. He that Thinketh he Stands, let him take heed lest he fallen. 1. Cor. 10. ver. 12. christ Says to the Angel of the Church of Ephesus.
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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,
Thou hast left thy First love, Reue. 2. ver. 4. Take heed lest any man fallen away from the grace of God, Hebrew 12. vers. 15. And S. Peter does speak of such as Are like the dog that returns to his vomit. 2. Pet. 2. There be other places of scripture which they do also allege to prove that men that have the true & lively faith, may wholly lose it, I will not stand to answer every one particularly,
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but in generall, and thus, that whatsoeuer the word of God speaketh of falling frō grace, of turning from the way of righteousnes,
but in general, and thus, that whatsoever the word of God speaks of falling from grace, of turning from the Way of righteousness,
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or loosing the faith, it is not to bee vnderstood of the grace of sanctification or of the true liuely iustifying faith,
or losing the faith, it is not to be understood of the grace of sanctification or of the true lively justifying faith,
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but of that other faith which the holie scriptures doe speake of, which the wicked may haue,
but of that other faith which the holy Scriptures do speak of, which the wicked may have,
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and of those graces which they also are after a sort made partakers of.
and of those graces which they also Are After a sort made partakers of.
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For this is sufficient for me to shewe, that whosoeuer is once partaker of the liuelie faith, he can neuer loose that faith, hee can neuer perish:
For this is sufficient for me to show, that whosoever is once partaker of the lively faith, he can never lose that faith, he can never perish:
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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,
for that being proved it must needs be confesled that all the Scriptures which they allege Are to be understood not of that lively faith,
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or of those that be sanctified. I am (saith Christ) the true vine, and my father is an husbandman.
or of those that be sanctified. I am (Says christ) the true vine, and my father is an husbandman.
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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.
Every branch in me that bears not fruit he Takes away, and every branch in me that bears fruit he Purgeth that it may bear more fruit. John 15. vers. 1.2. christ is the vine, & they which profess his name be the branches.
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These branches be of two sortes: the one sort beareth no fruit, the other sort beareth fruit.
These branches be of two sorts: the one sort bears no fruit, the other sort bears fruit.
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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.
Now let it be demanded what Are they which bear fruit? It must needs be answered, they be such as have the true and lively faith, they be ingrafted into christ and do receive as it were the sap or juice of life from him.
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Their faith is that, which Saint Paule saith, worketh by charity, and therfore euery one that hath that faith beareth fruite.
Their faith is that, which Saint Paul Says, works by charity, and Therefore every one that hath that faith bears fruit.
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Then who bee those branches that beare not fruite? They be Christians in name and in profession;
Then who be those branches that bear not fruit? They be Christians in name and in profession;
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otherwise he would not say, Euerie branch in me that beareth not fruit.
otherwise he would not say, Every branch in me that bears not fruit.
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They be after a sort grafted also into Christ in as much as they haue been baptized,
They be After a sort grafted also into christ in as much as they have been baptised,
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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.
and do profess to believe in him: but their faith is but a dead faith; otherwise it could not be said, that they bear no fruit.
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By this we see it is euident that there is a difference of faith, there is a fruitlesse or a dead faith,
By this we see it is evident that there is a difference of faith, there is a fruitless or a dead faith,
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and there is a faith which is liuely, and cannot but worke. Then see how we are to argue out of this place.
and there is a faith which is lively, and cannot but work. Then see how we Are to argue out of this place.
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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:
Every branch that bears fruit, that is, every one that hath the true and lively faith, shall be purged, that it may bear more fruit:
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therefore not any one of the reprobate haue the liuely faith.
Therefore not any one of the Reprobate have the lively faith.
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This consequence is cleere, if wee consider that he saith, Euerie branch that beareth fruit he purgeth, not to take it afterward away,
This consequence is clear, if we Consider that he Says, Every branch that bears fruit he Purgeth, not to take it afterwards away,
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but that it may bear more fruit.
but that it may bear more fruit.
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For will they be so bold as to say thus, Some branches that beare fruite shall bee taken out of the vine,
For will they be so bold as to say thus, some branches that bear fruit shall be taken out of the vine,
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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:
as well as the branches that bear no fruit? Or thus, some branches that bear fruit shall be purged that they may bear more fruit:
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but yet in the end they shall also bee taken out of the vine, were not that a strange speech? What difference,
but yet in the end they shall also be taken out of the vine, were not that a strange speech? What difference,
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or what a vaine difference were that which Christ maketh of the branches, touching perseuerance in the vine if the fruitfull branches,
or what a vain difference were that which christ makes of the branches, touching perseverance in the vine if the fruitful branches,
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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,
or any of them could be separated from it, as well as the unfruitful? how do they make christ to speak? It may be they will say, that the holy scripture speaks sometimes vnsuersally,
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whē as yet exceptions in particulars are for to be admitted:
when as yet exceptions in particulars Are for to be admitted:
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and so his saying doth stand true although some branches that haue born fruit, be taken out of the vine and do perish.
and so his saying does stand true although Some branches that have born fruit, be taken out of the vine and do perish.
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I answere, that this cauill is of no force heer because ourSauiour doth so speak vniuersallie, that he also speaketh singularly.
I answer, that this cavil is of no force her Because ourSauiour does so speak universally, that he also speaks singularly.
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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.
He Says not all the branches that in me bear fruit, but every branch in me that bears fruit, he Purgeth that it may bear more fruit.
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So that we may conclude, that there are none of the reprobate that haue the true and liuely faith:
So that we may conclude, that there Are none of the Reprobate that have the true and lively faith:
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for if they had, they shoulde bring forth fruit and so remain for euer in the vine.
for if they had, they should bring forth fruit and so remain for ever in the vine.
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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.
Again, whosoever Knoweth that he brings forth fruit, he may be assured that he shall continue in the vine for ever, he shall never perish.
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Also Christ saith, I am the breade of life, hee that commeth to me shall not hunger in any wise,
Also christ Says, I am the bread of life, he that comes to me shall not hunger in any wise,
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and he that beleeueth in mee shall neuer thirst.
and he that Believeth in me shall never thirst.
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This is the will of him that sent me, that euery one that seeth the sonne and beleeueth in him may haue euerlasting life:
This is the will of him that sent me, that every one that sees the son and Believeth in him may have everlasting life:
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and I will raise him vp at the last day.
and I will raise him up At the last day.
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I am that bread of life, your fathers did eate Manna in the wildernesse and are dead.
I am that bred of life, your Father's did eat Manna in the Wilderness and Are dead.
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This is that bread that came downe from heauen, that if anie man eate thereof, he should not die.
This is that bred that Come down from heaven, that if any man eat thereof, he should not die.
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I am the liuing bread which came downe from heauen, if any man eate of this bread he shall liue for euer.
I am the living bred which Come down from heaven, if any man eat of this bred he shall live for ever.
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He that eateth my flesh and drinketh my blood hath eternall life:
He that Eateth my Flesh and Drinketh my blood hath Eternal life:
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This is that bread which came downe from heauen, not as your fathers did eate Manna, and are dead:
This is that bred which Come down from heaven, not as your Father's did eat Manna, and Are dead:
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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:
he that Eateth of this bred shall live for ever. John 6. ver. 35.40.48.49 50.51.54.58. From these Scriptures we may draw most firm conclusions, that not any one of the Reprobate ever have or can have the true and lively faith:
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but that whosoeuer beleeueth he is assured of life eternall:
but that whosoever Believeth he is assured of life Eternal:
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Christ teacheth that hee is the bread of life, and that whosoeuer eateth of that bread he shall liue for euer.
christ Teaches that he is the bred of life, and that whosoever Eateth of that bred he shall live for ever.
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It is not possible that any man should eat of that bread, and yet not liue for euer.
It is not possible that any man should eat of that bred, and yet not live for ever.
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Euery one that beleeueth in him (I speak of that liuelie faith which as the hand apprehendeth Christ,
Every one that Believeth in him (I speak of that lively faith which as the hand apprehendeth christ,
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and by which we receiue him and his benefites) doth eat his flesh, and drinke his blood.
and by which we receive him and his benefits) does eat his Flesh, and drink his blood.
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He that beleeueth in mee (saith hee) shall neuer thirst:
He that Believeth in me (Says he) shall never thirst:
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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.
for let any man show a reason why Some that believe in christ do eat his Flesh and drink his blood & other Some, having the same lively faith, do not.
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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,
What will they say that the Reprobate & damned, so many of them as ever come to have the true and lively faith (according as they imagine) do indeed eat the Flesh of christ & drink his blood,
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and so for a time be made liuely members of Christ, euen flesh of his flesh,
and so for a time be made lively members of christ, even Flesh of his Flesh,
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and bones of his bones, as the Apostle speaketh Ephes. 5. ver. 31? If they doe not eat his flesh & drink his blood,
and bones of his bones, as the Apostle speaks Ephesians 5. ver. 31? If they do not eat his Flesh & drink his blood,
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then haue they not the faith: remooue that effect, and the cause is remooued.
then have they not the faith: remove that Effect, and the cause is removed.
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If they will not abhor so wicked a speech, but affirm indeed that the reprobate doe eate the flesh of Christ,
If they will not abhor so wicked a speech, but affirm indeed that the Reprobate do eat the Flesh of christ,
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so many of them as haue the liuely faith:
so many of them as have the lively faith:
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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;
then let them see how they overthrow also the Whole force of the argument of christ, by which he Proves that the Manna was not the bred of life;
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but that he himself is the bread of life. Your fathers (saith he) did eat Māna in the wildernesse and are dead.
but that he himself is the bred of life. Your Father's (Says he) did eat Manna in the Wilderness and Are dead.
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If any man eat of this bread he shal liue for euer. How standeth his argument, consider of it I pray you.
If any man eat of this bred he shall live for ever. How Stands his argument, Consider of it I pray you.
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Your fathers did eat Manna in the wildernesse, and yet are dead in their sinnes:
Your Father's did eat Manna in the Wilderness, and yet Are dead in their Sins:
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they are dead in the spirituall and eternall death (for of that death hee speaketh, seeing they also which eat the flesh of Christ doe die the naturall death) therefore Manna was not the bread of life that commeth downe from heauen.
they Are dead in the spiritual and Eternal death (for of that death he speaks, seeing they also which eat the Flesh of christ do die the natural death) Therefore Manna was not the bred of life that comes down from heaven.
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For that which some did eat of, and yet did die eternallie, is not by any meanes the bread of life.
For that which Some did eat of, and yet did die eternally, is not by any means the bred of life.
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And how doth hee prooue that hee himselfe is the bread of life? I am the breade which came downe from heauen:
And how does he prove that he himself is the bred of life? I am the bread which Come down from heaven:
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if any man eate of this bread he shall liue for euer. Thus standeth his reason.
if any man eat of this bred he shall live for ever. Thus Stands his reason.
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Whosoeuer eateth the flesh of Christ, he shal liue for euer: therefore the flesh of Christ is the bread of life.
Whosoever Eateth the Flesh of christ, he shall live for ever: Therefore the Flesh of christ is the bred of life.
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If they shall now say, some of the fathers in the wildernes did eate the Manna,
If they shall now say, Some of the Father's in the Wilderness did eat the Manna,
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and yet died in their sinnes: it cannot be denied:
and yet died in their Sins: it cannot be denied:
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and thereupon Christ doth affirme that Manna was not the bread of life that commeth downe from heauen:
and thereupon christ does affirm that Manna was not the bred of life that comes down from heaven:
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and then adde their owne saying, which is this, some doe eate the flesh of Christ,
and then add their own saying, which is this, Some do eat the Flesh of christ,
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and yet do die in their sinnes: what will then followe? if this reason do stand in force;
and yet do die in their Sins: what will then follow? if this reason do stand in force;
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Your fathers did eat Manna in the wildernes and are dead: therefore Manna was not the bread of life.
Your Father's did eat Manna in the Wilderness and Are dead: Therefore Manna was not the bred of life.
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Then shall not this also follow, Many doe eat the flesh of Christ, and yet are damned:
Then shall not this also follow, Many do eat the Flesh of christ, and yet Are damned:
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therefore the flesh of Christ is not the bread of life.
Therefore the Flesh of christ is not the bred of life.
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Thus it is euident that such as do affirme that any of the reprobate haue the liuelie faith, doe gainsay Christ,
Thus it is evident that such as do affirm that any of the Reprobate have the lively faith, do gainsay christ,
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and ouerthrow the force of his argument.
and overthrow the force of his argument.
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To proceede, what can be more firme to proue that the reprobate cannot haue the true, liuely and iustifying faith,
To proceed, what can be more firm to prove that the Reprobate cannot have the true, lively and justifying faith,
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then that which Saint Paul hath written? Where this ground is first to bee laide, that whosoeuer he is that hath the true iustifying faith, he hath the spirite of sanctification, the spirite of adoption:
then that which Saint Paul hath written? Where this ground is First to be laid, that whosoever he is that hath the true justifying faith, he hath the Spirit of sanctification, the Spirit of adoption:
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for thus the Apostle conioyneth them:
for thus the Apostle conjoineth them:
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wherein also after that yee beleeued, yee were sealed with the holy spirit of promise, which is the earnest of our inheritance,
wherein also After that ye believed, ye were sealed with the holy Spirit of promise, which is the earnest of our inheritance,
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vnto the redemption of the purchased possession, vnto the praise of his glorie: Ephes. 1. ver. 13.14.
unto the redemption of the purchased possession, unto the praise of his glory: Ephesians 1. ver. 13.14.
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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,
Is there any so absurd as to hold that a man is a lively member of Iesus christ (as every one is that hath the lively justifying faith) and yet hath not that holy Spirit of promise, that Spirit of adoption, that scale,
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and that pledge? If they will say that the faith which the reprobate doe attaine vnto is without this spirite of adoption,
and that pledge? If they will say that the faith which the Reprobate do attain unto is without this Spirit of adoption,
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or without this seale or pledge:
or without this seal or pledge:
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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,
then do we hold with them, and then does it follow, that the faith of the Reprobate is not the true justifying and sanctifying Says which Purgeth the heart, Act. 15. But if they shall say that the Reprobate Are for a time partakers of the Spirit of sanctification,
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euen of that spirit of adoption:
even of that Spirit of adoption:
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then will there diuers right wicked consequences follow, which are to be banished far frō christian religiō.
then will there diverse right wicked consequences follow, which Are to be banished Far from christian Religion.
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For first touching the spirit of adoption, see what the Apostle saith;
For First touching the Spirit of adoption, see what the Apostle Says;
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As manie as are led by the spirit of god, they are the sons of God.
As many as Are led by the Spirit of god, they Are the Sons of God.
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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.
For you have not received the Spirit of bondage again to Fear; but you have received the Spirit of Adoption, whereby we cry Abba, Father.
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That same spirite beareth witnesse vnto our spirit that we are the sonnes of God.
That same Spirit bears witness unto our Spirit that we Are the Sons of God.
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Rom. 8.14, 15, 16. If anie of the reprobate be led by the spirit of God,
Rom. 8.14, 15, 16. If any of the Reprobate be led by the Spirit of God,
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or be at anie time sanctified, then hath not S. Paule here said true, that as manie as are led by the Spirit of God, they are the sonnes of God.
or be At any time sanctified, then hath not S. Paul Here said true, that as many as Are led by the Spirit of God, they Are the Sons of God.
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Some of the reprobate indeed doe taste of the heauenly power, but they are not led with the spirit of God:
some of the Reprobate indeed do taste of the heavenly power, but they Are not led with the Spirit of God:
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they be not sanctified, they walke not after the spirit.
they be not sanctified, they walk not After the Spirit.
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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.
Moreover, the Spirit of adoption, the sanctifying Spirit which is in all that have the true, lively and justifying faith, bears withes with and to the Spirit of the believers, that they be the children of God.
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This is the liuely faith when a man beleeueth that the Lorde God is his father,
This is the lively faith when a man Believeth that the Lord God is his father,
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and that he is the sonne of God.
and that he is the son of God.
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And this faith is not separated from the spirit of adoption, for it is vpon his testimonie that they do beleeue,
And this faith is not separated from the Spirit of adoption, for it is upon his testimony that they do believe,
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and by him they crie Abba, Father.
and by him they cry Abba, Father.
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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,
Is not this Spirit a true Spirit? and is not his witness most firm andtrue? If it be as those men say, that the Reprobate Are partakers of the Spirit of adoption,
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then is not his testimonie firme and true.
then is not his testimony firm and true.
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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,
For then that Spirit of adoption Teaches Some man to call God Father, and Witnesseth to his Spirit that he is the son of God,
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when as he is the childe of the diuell:
when as he is the child of the Devil:
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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.
for having that faith, and that testimony of the Spirit in him to day, to morrow he does by their saying, utterly and sinally loose that faith and that Spirit.
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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,
What an opinion is this to say that a man hath the true faith, that is to say, Believeth by the testimony of the holy Ghost, that God is his father,
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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 holie spirit of promise? This is more then the bare testimonie of the spirit,
and yet he is indeed the child of the Devil? And moreover, does not the Apostle say, that After they believed they were scaled with the holy Spirit of promise? This is more then the bore testimony of the Spirit,
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if I may so speake, that hee sealeth.
if I may so speak, that he Sealeth.
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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:
Can this seal be Disannulled or broken, or made frustrate? Is this seal untrue? If it be ever Set upon the Reprobate, it is deceivable. If their opinion be true:
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no man can then say thus, God hath sealed me with his spirit, therfore I doe belong to God:
no man can then say thus, God hath sealed me with his Spirit, Therefore I do belong to God:
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For a reprobate hath that seale, and it faileth him:
For a Reprobate hath that seal, and it Faileth him:
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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:
then who can say that it is a seal, which is true and infallible? Saint John showing upon what testimonies faith in christ is grounded:
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saith, There be three that bear record in heauen, the Father, the Word, and the holie Spirit, and these three are one.
Says, There be three that bear record in heaven, the Father, the Word, and the holy Spirit, and these three Are one.
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And there bee three that bear record in earth, the spirit, & water & blood, and these three agree in one.
And there be three that bear record in earth, the Spirit, & water & blood, and these three agree in one.
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If we receiue the testimony of men, the testimonie of God is greater: For this is the witnes which hee testifieth of his sonne.
If we receive the testimony of men, the testimony of God is greater: For this is the witness which he Testifieth of his son.
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Hee that beleeueth in the sonne of God, hath the witnesse in himselfe. 1. Ioh. 5. vers. 7.8.9.10.
He that Believeth in the son of God, hath the witness in himself. 1. John 5. vers. 7.8.9.10.
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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:
Why Are all these Witnesses but to give asrance of faith? And if these Witnesses do testify unto a man that he is the child of God and shall be saved (for every one that hath the true & lively faith, hath it upon the testimony of all these Witnesses) and yet he is a Reprobate:
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then is not the witnesse of God greater then the witnesse of men.
then is not the witness of God greater then the witness of men.
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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.
Then also to what end should be mention all these foresaid Witnesses? They give an absolute testimony that every one that Believeth hath life everlasting.
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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:
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 up with the holy Spirit of promise, they have not the witness of God within them:
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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.
whosoever Therefore hath these things, let him be assured he shall never perish but if he be sanctified, he is justified, he shall be glorified.
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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.
Rom. 8. ver. 32. And this is it which the holy Scripture in many places proclaimeth, that whosoever beieeueth in the son of God, he shall never be confounded.
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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 what if the Reprobate never have the true faith, nor the Spirit of adoption? yet do not the elect so fallen and sin sometime, that there is no spark of true faith left in them for the time? This is the great cunning of the Devil to root up as it were the siablenesse and Foundation of the truth.
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But the word of God meeteth with it, and teacheth, that whosoeuer is regenerate and borne of God in the new & spirituall birth,
But the word of God meeteth with it, and Teaches, that whosoever is regenerate and born of God in the new & spiritual birth,
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as euery one is that hath the liuely faith, seeing whosoeuer is in Christ, he is a new creature:
as every one is that hath the lively faith, seeing whosoever is in christ, he is a new creature:
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the same man cannot so fall that this new birth should be extinguished in him.
the same man cannot so fallen that this new birth should be extinguished in him.
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For this wee haue the testimonie vttered by Saint Iohn, in these words, Whosoeuer is born of god sinneth not,
For this we have the testimony uttered by Saint John, in these words, Whosoever is born of god Sinneth not,
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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,
for his seed remains in him, neither can he sin, Because he is born of God. 1. John 3. ver. 9. Also, we know that whosoever is born of God Sinneth not,
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but he that is begotten of God keepeth himselfe, and that wicked one doth not touch him. chap. 5. vers. 18. In the former of these two sayings, there be two members,
but he that is begotten of God Keepeth himself, and that wicked one does not touch him. chap. 5. vers. 18. In the former of these two sayings, there be two members,
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and vnto either of them, there is annexed a reason to confirme the same. As whosoeuer is borne of God sinneth not:
and unto either of them, there is annexed a reason to confirm the same. As whosoever is born of God Sinneth not:
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for his seede (this is the reason) remaineth in him. And then the second member, Neither can hee sinne:
for his seed (this is the reason) remains in him. And then the second member, Neither can he sin:
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the reason, because hee is borne of God.
the reason, Because he is born of God.
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Now see if they doe not directlie gainsay the holie Ghost, which holde that a man regenerate may loose the faith,
Now see if they do not directly gainsay the holy Ghost, which hold that a man regenerate may lose the faith,
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& be vtterly voide of the spirit of sanctification. For first, whereas S. Iohn saith, that whosoeuer is born of God, he sinneth not.
& be utterly void of the Spirit of sanctification. For First, whereas S. John Says, that whosoever is born of God, he Sinneth not.
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They say, a man hath his faith vtterhe quenched, and is wholie depriued of the spirit of adoption.
They say, a man hath his faith vtterhe quenched, and is wholly deprived of the Spirit of adoption.
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What sin then is it that he sinneth not? He that falleth in such sort as that he becommeth void of the true faith,
What since then is it that he Sinneth not? He that falls in such sort as that he becomes void of the true faith,
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and of the sanctifying grace of God, what is he other but as an infidell for the time,
and of the sanctifying grace of God, what is he other but as an infidel for the time,
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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,
and what sin is it that he Committeth not? Shall it be said of such a man, he Sinneth not? It may be this poor cavil will be used, He that is born of God Sinneth not so long as he Continueth in that estate,
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so long as he continueth borne of God.
so long as he Continueth born of God.
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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,
A vain and most foolish speech, for if a man that is unregenerate and born of GOD through a true and lively faith, do so fall, it is sin that Cast him down,
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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,
then he does sin while he is in that state. For does he First cast away his faith, and the grace of the sanctifying Spirit,
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and then commit sinne, and not before? What greater sinne then the falling from the faith,
and then commit sin, and not before? What greater sin then the falling from the faith,
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and casting forth vtterlie the grace of sanctification? But see how Saint Iohn meeteth with all cauilles, in the reason which he annexeth to confirme that first member.
and casting forth utterly the grace of sanctification? But see how Saint John meeteth with all cauilles, in the reason which he annexeth to confirm that First member.
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Why doth not any one that is borne of God, sinne? For (saith hee) his seede remaineth in him.
Why does not any one that is born of God, sin? For (Says he) his seed remains in him.
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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:
What is the seed of God which remains in all that Are born of God? The word of God is called the incorruptible seed by which God does beget his children, 1 Pet. 1.23. That word is but an Instrument, the holy Ghost is the worker of the new birth:
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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.
and Therefore our Saviour Teaches, except a man be born again of water and of the Spirit, he cannot enter into the Kingdom of God.
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Ioh. 3. vers 5. The seed of God then is the graces of the sanctifying spirit, & the liuely word.
John 3. vers 5. The seed of God then is the graces of the sanctifying Spirit, & the lively word.
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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.
Those men that say, a man may loose his faith, and the Spirit of sanctification, do in flat speech contrary that which the holy Apostle Here speaks.
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The seed of God (saith Saint Iohn) remaineth in all those which are borne of God,
The seed of God (Says Saint John) remains in all those which Are born of God,
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and therfore they doe not sinne, that is to say, they do not sinne that deadly sinne of falling from God,
and Therefore they do not sin, that is to say, they do not sin that deadly sin of falling from God,
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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,
or of being separated from christ: which is not true if their saying be true: for there remains no seed of God in those that do wholly loose their faith,
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and in whome the sanctifying graces are vtterly extinguished.
and in whom the sanctifying graces Are utterly extinguished.
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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,
It may be they will Here again add their vain cavil, that the seed of God remains in them so long as they be born of God,
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and hold the faith, and stand in grace.
and hold the faith, and stand in grace.
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As it Saint Iohn should say thus, the seede of God remaineth in them, so long as the seede of God remaineth in them.
As it Saint John should say thus, the seed of God remains in them, so long as the seed of God remains in them.
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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.
Is not this a very wise speech to be ascribed to the holy ghost? He speaks absolutely, that whosoever is born of God, the seed of God ever After does remain in him: & Therefore he Sinneth not.
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Let them go with their ridiculous distinction, the feed of God remaineth in them, so long as it remaineth in them:
Let them go with their ridiculous distinction, the feed of God remains in them, so long as it remains in them:
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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.
for that speech they must be forced to utter, unless they will confess, that when he Says his seed remains in them, we must take it remains in them for ever.
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If the seede of God remaine for euer in the regenerate, then doth saith and the sanctifiing spirit remaine in them for euer.
If the seed of God remain for ever in the regenerate, then does Says and the sanctifying Spirit remain in them for ever.
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For will they separate these? But to put all out of doubt, and to minister sound comfort,
For will they separate these? But to put all out of doubt, and to minister found Comfort,
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or (as the holy ghost speaketh) strong consolation to all that haue the true and liuely faith,
or (as the holy ghost speaks) strong consolation to all that have the true and lively faith,
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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:
even to let them know indeed, and understand for certainty, that they can not perish, that they cannot be overcome by Satan in the battle:
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he addeth, Neither can he sinne: confirming it with this reason, because he is born of God.
he adds, Neither can he sin: confirming it with this reason, Because he is born of God.
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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,
What can they say unto this? How will they avoid this? Will they say that Saint John meant Here Some other matter? Is it not clearer then the Sun, that the regenerate cannot wholly be deprived of faith,
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nor of the spirit of sanctification, when he saith, they can not sinne? Can they wholie loose their faith and all the sanctifying grace,
nor of the Spirit of sanctification, when he Says, they can not sin? Can they wholly lose their faith and all the sanctifying grace,
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and yet can they not sin? O how happie and blessed is the state and condition of that man which hath attained to the true & liuelie faith, who hath the spirit of sanctification, by which hee is led,
and yet can they not since? O how happy and blessed is the state and condition of that man which hath attained to the true & lively faith, who hath the Spirit of sanctification, by which he is led,
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euen the spirit of adoption that beareth witnesse with his spirit that he is the child of God, seeing he may be tempted,
even the Spirit of adoption that bears witness with his Spirit that he is the child of God, seeing he may be tempted,
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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:
and sundry times be led a wry into Some Sins, but it is unpossible that he should fallen from God? And what is the reason by which he proveth that he cannot so fallen:
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Because (saith he) he is borne of God. Consider where the force of this reason lieth.
Because (Says he) he is born of God. Consider where the force of this reason lies.
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Men are mortall, their seede is corruptible, and that which is borne of man is corruptible and mortall.
Men Are Mortal, their seed is corruptible, and that which is born of man is corruptible and Mortal.
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God is incorruptible and immortall, and so the seede of God is called incorruptible seed and immortal:
God is incorruptible and immortal, and so the seed of God is called incorruptible seed and immortal:
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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.
whereupon it does follow that the birth which is of God is incorruptible and immortal. Where the life of God is, it cannot be be extinguished.
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Thinke it not strange then that Saint Iohn saith, he cannot sinne, because he is borne of God.
Think it not strange then that Saint John Says, he cannot sin, Because he is born of God.
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Except they will denie the manifest and cleare testimonies of the word of God:
Except they will deny the manifest and clear testimonies of the word of God:
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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 affirm that the seed of God is corruptible and so decayeth, and does not abide in those that Are begotten of God:
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except they will also make the testimonie of the spirit of adoption deceiueable & false:
except they will also make the testimony of the Spirit of adoption deceivable & false:
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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,
finally, except they will make the seal of God and the pledge which he gives, of none Effect, denying that men Are to make their calling and election sure,
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and so to haue strong consolation.
and so to have strong consolation.
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Let them renounce this Popish errour, that the true and liuely faith, and the sanctifying spirit may be in the reprobate,
Let them renounce this Popish error, that the true and lively faith, and the sanctifying Spirit may be in the Reprobate,
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and that the same liuelie faith & quickening grace may be wholie put out for a time in the elect.
and that the same lively faith & quickening grace may be wholly put out for a time in the elect.
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It may bee demanded that seeing the word of God is so euidēt, that men are to resist the diuel stedfast in the faith,
It may be demanded that seeing the word of God is so evident, that men Are to resist the Devil steadfast in the faith,
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as being fully assured that he which hath once attained the liuely faith can neuer be ouercome nor perish:
as being Fully assured that he which hath once attained the lively faith can never be overcome nor perish:
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what shuld be ye cause that some do hold that true faith & the spirit of adoption may be had & lost again? What should cast them vpon such rocks,
what should be the cause that Some do hold that true faith & the Spirit of adoption may be had & lost again? What should cast them upon such Rocks,
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or driue them into such absurdities? Surely they be driuen into these while they do (as they suppose) eschue more dāgerous rocks, & greater absurdities.
or driven them into such absurdities? Surely they be driven into these while they do (as they suppose) eschew more dangerous Rocks, & greater absurdities.
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They would haue it to be somwhat in mans own wil & power to receiue faith & the whole work of regeneratiō.
They would have it to be somewhat in men own will & power to receive faith & the Whole work of regeneration.
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They wold haue it be in the power & wil of man to retain the same faith & sanctifying spirit & to lose thē.
They would have it be in the power & will of man to retain the same faith & sanctifying Spirit & to loose them.
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Why are they of that mind? Is it because they enuy, that god shuld haue the whole praise & glory of mans saluatiō,
Why Are they of that mind? Is it Because they envy, that god should have the Whole praise & glory of men salvation,
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as man being not able to doe any thing the grace is wholy of God? We cannot say so.
as man being not able to do any thing the grace is wholly of God? We cannot say so.
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But it is another thing that driueth them hereunto: & that is this:
But it is Another thing that Driveth them hereunto: & that is this:
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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:
they take it that unless it be in men will & power to receive and to retain faith, it will follow from an higher cause, & that is this:
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namely that such as God hath chosen vnto life, to those he giueth faith & worketh in thē by his spirit the new birth.
namely that such as God hath chosen unto life, to those he gives faith & works in them by his Spirit the new birth.
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Then the other sort (if there be no power in mā) cānot attain to the faith & regeneratiō, they be before ordained vnto eternal destruction.
Then the other sort (if there be no power in man) cannot attain to the faith & regeneration, they be before ordained unto Eternal destruction.
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Thē wil it follow that there is predestinatiō, euē an eternal decree of God, by which he hath chosen and ordained some to life euerlasting,
Them will it follow that there is predestination, even an Eternal Decree of God, by which he hath chosen and ordained Some to life everlasting,
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and appointed others to eternall destruction. This doctrine they say chargeth God with iniustice & with crueltie.
and appointed Others to Eternal destruction. This Doctrine they say charges God with injustice & with cruelty.
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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.
For what is more cruel then of purpose to create and make any of his works or creatures to be condemned unto Eternal torments? Where is then (say they) the infinite mercy, Justice and Goodness of God? To charge the Lord God with any cruelty or injustice, is most wicked, blasphemous and abominable.
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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 Therefore they hold this the most safe course for the defence of the Justice and mercy of God, where the word of God speaks of election, to take it thus, that GOD hath chosen unto life Eternal all those whom he did foresee would receive the faith, walk in Obedience and continue to the end,
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and so their faith, good works and perseuerance which God foresaw, is the cause that mooued the Lord to choose them.
and so their faith, good works and perseverance which God foresaw, is the cause that moved the Lord to choose them.
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On the other side, that he hath not reprobate any, but hee hath foreseene that they either woulde not receiue the faith at al,
On the other side, that he hath not Reprobate any, but he hath foreseen that they either would not receive the faith At all,
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or els after they haue receiued it, of their owne wickednes fall from it vtterly and finally,
or Else After they have received it, of their own wickedness fallen from it utterly and finally,
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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.
and so he hath before ordained them in his foreknowledge unto damnation. This they say Stands with reason, the other they hold to be repugnant to reason.
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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.
What shall we say to this? shall we Here enter for to discourse At large by the Scriptures touching election and reprobation? I have no such purpose.
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But only so farre as agreeeth with our present matter, namely to make it appeare, that the stedfastnesse of our faith,
But only so Far as agreeth with our present matter, namely to make it appear, that the steadfastness of our faith,
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and the full assurance of our saluation, dependeth vpon the knowledge of our election.
and the full assurance of our salvation, dependeth upon the knowledge of our election.
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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,
As namely, if we find in us the true and lively faith, which Goes with the Spirit of sanctification, we may then rise up to that high cause,
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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.
and be assured that the Lord hath in that his Eternal and unchangeable Decree chosen us in christ to be his children, so that we cannot perish.
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To come then to an answere to those men:
To come then to an answer to those men:
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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,
Is not this a strange thing, that they will comprehend by reason how God could Decree the choice or election of Some of his creatures unto life,
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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,
and the reprobation of Others unto Eternal destruction for their Sins, and yet not unjust? If we allege the sentence of the Apostle, But who art thou Oh man that pleadest with God? They answer that they do not plead with God,
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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.
but they stand for the defence of the Justice and mercy of God, lest that should be imputed unto him which is unjust and cruel.
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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,
No? Is not this to plead with God, or against God, when he shall be just, he shall be good, he shall be merciful, no further than thy reason can comprehend? He must yield a reason unto thy understanding and capacity, with what right or equity he could do so,
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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,
or so, or Else thou wilt reject it? Is not this I say, to plead against God? Saint Paul After he hath disputed of the rejecting of the Iewes,
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905
and the calling in of the Gentiles, breaketh foorth into this exclamation: O the deepnesse of the riches both of the wisdom and knowledge of God:
and the calling in of the Gentiles, breaks forth into this exclamation: Oh the deepness of the riches both of the Wisdom and knowledge of God:
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906
how vnsearchable are his iudgments and his wayes past finding out! how unsearchable Are his Judgments and his ways passed finding out!
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Rom. 11. To this agreeth the Prophet in the Psalm, saying, Thy iugdments are as the great deep.
Rom. 11. To this agreeth the Prophet in the Psalm, saying, Thy iugdments Are as the great deep.
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908
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,
Let it be demanded, what Judgments of God Are those which be unsearchable, or which bee as the great deep? are they not those Judgments which he Executeth upon his creatures,
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909
and especially vpon his chief creatures, Angels and men? If these his iudgments be as the great deep,
and especially upon his chief creatures, Angels and men? If these his Judgments be as the great deep,
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910
euen vnsearcheable & incōprehensible both vnto men and Angels, then is it so in the highest matter,
even unsearchable & incomprehensible both unto men and Angels, then is it so in the highest matter,
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911
namely that hee hath ordained by his eternall decree to bestow eternall life and glory vpon some,
namely that he hath ordained by his Eternal Decree to bestow Eternal life and glory upon Some,
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912
and to appoint other some vnto eternal ignominie & torments, which they shall endure iustly for their sinnes:
and to appoint other Some unto Eternal ignominy & torments, which they shall endure justly for their Sins:
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913
For if any iudgementes of God bee vnsearcheable, or any where, it is in predestination.
For if any Judgments of God be unsearchable, or any where, it is in predestination.
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914
It may bee rightlie said, that if the counsels, and wayes, and iudgements of God be not vnsearchable in that eternal decree;
It may be rightly said, that if the Counsels, and ways, and Judgments of God be not unsearchable in that Eternal Decree;
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915
then is there no iudgmēt of god vnsearchable: which is to denie not only the saying of the Apostle and of the Prophet,
then is there no judgement of god unsearchable: which is to deny not only the saying of the Apostle and of the Prophet,
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916
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.
but also After a sort to deny God, for he that will make his Judgments to be searchable, makes also God himself to be searchable.
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917
Wilt thou measure and comprehend the counsels, the decrees, and the iudgementes of God by reason? Then measure and comprehend God himselfe,
Wilt thou measure and comprehend the Counsels, the decrees, and the Judgments of God by reason? Then measure and comprehend God himself,
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918
euen that eternall and infinit maiestie, with thy reason.
even that Eternal and infinite majesty, with thy reason.
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919
Nowe if it bee so, that God hath chosen some for this cause that he did foresee that of their owne wil and power they would be faithfull, do good works & continue to the ende.
Now if it be so, that God hath chosen Some for this cause that he did foresee that of their own will and power they would be faithful, do good works & continue to the end.
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920
And on the other side, that hee did foresee who would be vnfaithfull, wicked, and rebellious euen to their death,
And on the other side, that he did foresee who would be unfaithful, wicked, and rebellious even to their death,
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921
and those in his foreknowledge he saw to be iustly damned. Here is nothing incomprehensible in these iudgmentes.
and those in his foreknowledge he saw to be justly damned. Here is nothing incomprehensible in these Judgments.
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922
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:
For thy reason does find out, and thy understanding does comprehend all Causes, and thou Canst show a reason how God hath done every thing, and yet is just:
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923
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.
yea all the Causes of his Counsels he open unto thee, if it be so. Why then did Saint Paul cry out. How unsearchable Are his Judgments! Why faith the Prophet also.
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924
That they be a great deepe? The Prophet was dull of conceipt (it seemeth) and so was Paule:That they be a great deep? The Prophet was dull of conceit (it seems) and so was Paul:
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925
for thou hast entred into this great deepe, and hast with the light of thy reason searched out all things,
for thou hast entered into this great deep, and hast with the Light of thy reason searched out all things,
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926
and whatsoeuer is not agreeable to the same thy reason, thou doubtest not to dash it out of Gods decrees.
and whatsoever is not agreeable to the same thy reason, thou doubtest not to dash it out of God's decrees.
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927
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.
Thou wilt have nothing to stand higher then thy reason can reach unto and comprehend. Thou Sayest that whatsoever is contrary unto reason is absurd.
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928
Well, but take heede that thou doest not extoll reason too much. It doth indeed comprehend the principles of logicke:
Well, but take heed that thou dost not extol reason too much. It does indeed comprehend the principles of logic:
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929
but that it will from thence rise vp to comprehend God, and his eternall decree, it is extreame folly.
but that it will from thence rise up to comprehend God, and his Eternal Decree, it is extreme folly.
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930
If wee looke a little in particulars, we shall find it to bee so.
If we look a little in particulars, we shall find it to be so.
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931
VVe do beleeue and confesse that the Lord God by his eternall power & infinit wisedom created heauen & earth,
We do believe and confess that the Lord God by his Eternal power & infinite Wisdom created heaven & earth,
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932
& al things which are in thē, both visible & inuisible.
& all things which Are in them, both visible & invisible.
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933
Of the inuisible creatures in heauen, the Angels, some sinned & fel, whom he hath condēned vnto eternall fire: they be now diuels.
Of the invisible creatures in heaven, the Angels, Some sinned & fell, whom he hath condemned unto Eternal fire: they be now Devils.
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934
Others (whom the holie Apostle calleth the elect Angels) neuer sinned, neither shall euer any of them sinne,
Others (whom the holy Apostle calls the elect Angels) never sinned, neither shall ever any of them sin,
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935
as they bee well assured, but shall remaine verie glorious and blessed for euer.
as they be well assured, but shall remain very glorious and blessed for ever.
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936
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,
Tell me now, were not all these the creatures of God, and created in the same estate and condition? How comes it that Some of them stand,
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937
& others do fall? Will ye not say that of his infinite goodnesse and loue, hee had decreed to stay vp the one parte,
& Others do fallen? Will you not say that of his infinite Goodness and love, he had decreed to stay up the one part,
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938
so that they should neuer sinne, nor be in danger of falling:
so that they should never sin, nor be in danger of falling:
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939
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,
and that he had also decreed to leave those other to their own will and power? why did he not show the same Goodness and love towards all? why did he Set so glorious creatures in such estate,
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940
as that they should fal from the heauenlie glory into diuels torments? was he not able to support them,
as that they should fall from the heavenly glory into Devils torments? was he not able to support them,
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941
and to retaine them in glory with the rest? He created man in great dignitie, euen after his owne image;
and to retain them in glory with the rest? He created man in great dignity, even After his own image;
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942
whie did he not keepe him in that estate? why did hee suffer the diuell to enter in vnto the woman and to tempt her? why did hee not forewarn the man and the woman, that such an enemie woulde set vpon them? or why did he not giue thē strength to get the victorie in that tēptation? O wilt thou say, God did only suffer those thinges to bee done by the diuell:
why did he not keep him in that estate? why did he suffer the Devil to enter in unto the woman and to tempt her? why did he not forewarn the man and the woman, that such an enemy would Set upon them? or why did he not give them strength to get the victory in that temptation? O wilt thou say, God did only suffer those things to be done by the Devil:
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943
hee did not ordaine that any such matter should fall out: for that cannot stand with equity or iustice: it agreeth not with mercy.
he did not ordain that any such matter should fallen out: for that cannot stand with equity or Justice: it agreeth not with mercy.
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944
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:
Well, thou hast a child, and when it is in thy power to let, yet thou wittingly dost suffer a terrible lion to enter in unto him and to devour him:
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945
who will say that this is a sufficient excuse to cleer thee from crueltie:
who will say that this is a sufficient excuse to clear thee from cruelty:
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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,
to say that thou didst not Decree it, but only suffer it to come so to pass? If this be no excuse to defend thee,
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947
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,
how foolish art thou in using it to defend the Justice and mercy of God? Wilt thou thus call the Justice of God and his mercy under the account of thy reason, that thou Mayest by thine own wit comprehend it,
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948
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!
or Else it cannot be Justice? O how much better is it that thou Shouldst cry out with the Apostle, How unsearchable Are his Judgments!
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949
And where thou canst not comprehend by reason howe God shoulde in iustice either decree or suffer the fall of Angels and men;
And where thou Canst not comprehend by reason how God should in Justice either Decree or suffer the fallen of Angels and men;
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950
yet to rest in this, that howsoeuer wee cannot comprehende those thinges, yet we are sure that there can be no vnrighteousnes with God:
yet to rest in this, that howsoever we cannot comprehend those things, yet we Are sure that there can be no unrighteousness with God:
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951
but whatsoeuer he decreeth, it is most holie and iust, for his will is the perfect rule of all righteousnesse.
but whatsoever he decreeth, it is most holy and just, for his will is the perfect Rule of all righteousness.
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952
To proceede, when man was fallen, and had cast himselfe and all his posterity into endlesse miserie, a redeemer is promised.
To proceed, when man was fallen, and had cast himself and all his posterity into endless misery, a redeemer is promised.
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953
All are loste alike, there be none which are in themselues better or more worthy than other,
All Are lost alike, there be none which Are in themselves better or more worthy than other,
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954
why then is not the redeemer sent vnto all? If any shall replie and say hee was sent vnto all: that is vntrue:
why then is not the redeemer sent unto all? If any shall reply and say he was sent unto all: that is untrue:
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955
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,
for God chosen the seed of Abraham, the Nation of the Iewes, he separated them from all other Nations of the world, he gave them his laws and ordinances,
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956
euen the liuelie Oracles for to teach them.
even the lively Oracles for to teach them.
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957
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,
The other Nations he left in the dark, to walk in the vanities of their own mind, Subject to the manifold illusions and sleights of diuelles,
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958
and that for manie ages together, among whome there were so manie famous wise men, Philosophers, Poets and Orators.
and that for many ages together, among whom there were so many famous wise men, Philosophers, Poets and Orators.
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959
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.
Yea there were among them infinite thousand thousands which could never hear of christ, & of Infants dying and perishing in their native corruption, that is, in original sin.
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960
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.
Who can search out and comprehend the Judgments of God in this? were they not the work of his hands? Yet there is no hope offered unto them.
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961
But at the length Christ Iesus, the only light and saluation of the worlde, is preached to the Gentiles.
But At the length christ Iesus, the only Light and salvation of the world, is preached to the Gentiles.
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962
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 now open the eyes of all? why did he not give that effectual grace of his Spirit unto all as to believe in his son unto salvation? When he opened the heart of Lydia,
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963
why did he not also open the heartes of the rest that heard Paule preach? Some will say they would not.
why did he not also open the hearts of the rest that herd Paul preach? some will say they would not.
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964
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.
Yea but he of those that were most unwilling made willing where it pleased him: As we have a perfect Exampl in Saint Paul, who was a cruel Persecutor.
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965
Christ saith, No man commeth vnto me, except the father which sent me draw him.
christ Says, No man comes unto me, except the father which sent me draw him.
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966
Ioh. 6. VVhy did hee not drawe Herode, and Pilate and the high Priestes, as well as Paule? VVee see in these latter dayes that there be great Nations,
John 6. Why did he not draw Herod, and Pilate and the high Priests, as well as Paul? We see in these latter days that there be great nations,
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967
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,
as the west Indies, which had never heard of christ until of late time, and then by a most cruel and idolatrous people which have murdered them most wickedly,
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968
so that they haue been made to stumble and to bee further from Christ.
so that they have been made to Stumble and to be further from christ.
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969
VVho is able to comprehend the depth of these iudgementes? Shall not wee lay downe the pride of our owne vnderstanding,
Who is able to comprehend the depth of these Judgments? Shall not we lay down the pride of our own understanding,
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970
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,
and say with the Apostle, Hath not the Potter power over the clay, of the same lump to make one vessel unto honour and an other unto dishonour? Or shall the thing formed say to him that formed it,
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971
Whie hast thou made me thus? O beloued, let vs lay aside all such vaine and curious presumptions:
Why hast thou made me thus? O Beloved, let us lay aside all such vain and curious presumptions:
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972
and let vs, as the holie Scripture directeth vs make our singular comfort of that eternall decree of God.
and let us, as the holy Scripture directeth us make our singular Comfort of that Eternal Decree of God.
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973
Thus wee are with it to fortifie our selues against the Diuell.
Thus we Are with it to fortify our selves against the devil.
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974
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,
God of his own good will hath chosen in his son Iesus christ, even before the foundations of the world were laid, those whom he will save,
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975
as the heires of eternall glorie.
as the Heirs of Eternal glory.
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976
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,
He hath in his prefixed time redeemed them, not with gold or precious stones, (as Saint Peter Says) but with the blood of his son,
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977
as of a Lambe immaculate and without spot. He doth also call them, hee doth sanctifie them.
as of a Lamb immaculate and without spot. He does also call them, he does sanctify them.
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978
This decree of God is vnchangeable, it is vnpossible that any of his elect should perish.
This Decree of God is unchangeable, it is unpossible that any of his elect should perish.
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979
VVho can plucke them out of the handes of Christ? Then in the next place wee are to bee assured that none can haue the true faith but the chosen of God.
Who can pluck them out of the hands of christ? Then in the next place we Are to be assured that none can have the true faith but the chosen of God.
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980
Not any doe receiue the spirit of adoption which witnesse unto their spirit that they be the children of God but the elect.
Not any do receive the Spirit of adoption which witness unto their Spirit that they be the children of God but the elect.
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981
The elect are onlie regenerate and borne of God, and sealed with the holie spirit of promise.
The elect Are only regenerate and born of God, and sealed with the holy Spirit of promise.
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982
Then come downe to thy selfe:
Then come down to thy self:
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983
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:
If thou Canst truly say, I have the lively faith, I have received the Spirit of adoption, which does witness with my Spirit that I am the child of God:
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984
I am regenerate, I haue the true repentance, I am sanctified:
I am regenerate, I have the true Repentance, I am sanctified:
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985
Satan doth tempt mee stronglie manie wayes, but I am sure, though he often as it were foile thee,
Satan does tempt me strongly many ways, but I am sure, though he often as it were foil thee,
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986
and cause me to goe awrie, that hee shall neuer get the victorie ouer mee.
and cause me to go awry, that he shall never get the victory over me.
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987
Is not this a singular comfort to a man? If anie that hath the spirit of adoption may lose him:
Is not this a singular Comfort to a man? If any that hath the Spirit of adoption may loose him:
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988
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:
then where is the steadfastness of faith which Saint Peter Here requires, in resisting the devil? If it come once to lie in our selves, we cannot be undoubtedly sure and steadfast:
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989
wee may well wauer and doubt:
we may well waver and doubt:
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990
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:
but when we know that we Are kept by the power of God, as it is written, 1. Pet. 1. Then have we a rock whereon to rest:
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991
then doe we stand stedfast armed with the power of God.
then do we stand steadfast armed with the power of God.
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992
This faith may be tried, and seeme oftentimes to be sore shaken, but it can neuer bee ouercome.
This faith may be tried, and seem oftentimes to be soar shaken, but it can never be overcome.
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993
Yea, will some man say, but euery man cannot come to knowe that hee hath receiued the true and liuely faith,
Yea, will Some man say, but every man cannot come to know that he hath received the true and lively faith,
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994
or the spirit of adoption, we see many goe farre in the profession of the gospel,
or the Spirit of adoption, we see many go Far in the profession of the gospel,
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995
and thinke that they haue the true faith, and the sanctifying spirit, which yet fall quite away.
and think that they have the true faith, and the sanctifying Spirit, which yet fallen quite away.
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996
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:
It is true that there be many which embrace the gospel and profess it with such feeling that they suppose God hath called them as his children:
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997
there is for the time such a touch & such a moouing in their heartes,
there is for the time such a touch & such a moving in their hearts,
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998
and yet in time they manifest themselues not to be of God. One occasion or other driueth them awrie,
and yet in time they manifest themselves not to be of God. One occasion or other Driveth them awry,
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999
so that some of them become heretickes, some of thē, although they fall not into heresies,
so that Some of them become Heretics, Some of them, although they fallen not into heresies,
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1000
yet they fall into vices, and become so irreligious, that all the former graces which they had tasted of, doe vanish and are lost.
yet they fallen into vices, and become so irreligious, that all the former graces which they had tasted of, do vanish and Are lost.
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1001
And this is the cause we are willed by Saint Peter to make our calling and election sure.
And this is the cause we Are willed by Saint Peter to make our calling and election sure.
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1002
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.
For seeing the Reprobate receive a kind of faith and zeal, which yet is not the true and lively faith, we Are willed to be diligent and careful to see that we rest not in that faith.
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1003
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,
We must labour to attain to that testimony of the Spirit of adoption: we must seek to be confirmed and even sealed with the holy Spirit of promise,
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1004
and so come to that full assurance of faith and hope which neuer confoundeth.
and so come to that full assurance of faith and hope which never confoundeth.
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1005
And that is it which Saint Peter teacheth the way to come vnto, in the place before alleadged, where he willeth vs to ioine vertue with our faith, with vertue knowledge, &c. For if we follow that rule which hee there prescribeth, we shall be sure neuer to fall, we shall then with a stedfast faith resist our aduersarie the diuell,
And that is it which Faint Peter Teaches the Way to come unto, in the place before alleged, where he wills us to join virtue with our faith, with virtue knowledge, etc. For if we follow that Rule which he there prescribeth, we shall be sure never to fallen, we shall then with a steadfast faith resist our adversary the Devil,
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1006
and get the victorie ouer him.
and get the victory over him.
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1007
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.
It is a matter of great importance, I pray and beseech you, as you tender the happy estate of your own Souls, look unto it.
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1008
Set your hearts vpon the liuelie Oracles of God, and seeke day and night after the knowledge of holie thinges,
Set your hearts upon the lively Oracles of God, and seek day and night After the knowledge of holy things,
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1009
and howe to please the Lord your God. Then shall you bee blessed for euermore, Amen. FINIS.
and how to please the Lord your God. Then shall you be blessed for evermore, Amen. FINIS.
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