with what manner of tongue they doe it They curse and banne they rayle reuile and reproach They sweare borriblie they lie they do slaunder and diffame They flatter they boaste they scoffe they iest they power forth words of all vanitie They speake all manner of vncleane words and out at their mouth commeth forth as it were the stinking mind of a most filthie puddle or of a rotten dunghill And then with the same tongue so polluted and in that vncleane vessell of their mouth they will bring and offer vp those sweete odors of the praise of God Here is a great instruction ministred vnto vs which we ought carefullie to hearken vnto and to print it in our minde If euer we haue to doe with any man or woman which is poore and base for outward respects and take it that they offer vs wrong so that our wrath begin to bee kindled let vs take heed that neither our heart so farre despise them nor our tongue vtter such contemptuous speeches vnto them such words of disdaine and ignorminie such base and vile tearmes as that we forget the image of God in them O beloued shall not this a little bridle vs shall we giue such tearmes to the image of God as we would scarce giue to a dog If any shall obiect and say some are so wicked and abominable that no speech can be too base for them I answer according to the doctrine of the holy Apostle here that howsoeuer wee are to loath and to abhor their wickednes yea to giue them such phrases of speech as may expresse their bad estate as wee shall finde the holy Scripture doth yet spare the image of God in them euen so farre as it remaineth giue them not such speeches that be so vile as I am loath to name any of them which ye shall vsually heare proceeding out of mens mouthes when they doe fall out least therein you curse reuile and vtterlie despise the image of God To conclude let the feare of God bridle our tongues that this deadly and diuelish poyson may bee taken out of them and that with them wee maye magnifie and praise the Lord God so that our praise may be acceptable vnto him and that our speeches may be such as tend vnto edification and that minister grace to the hearers Amen FINIS A Sermon preached at Pauls Crosse the thirtie day of March 1591. PSALME 133. Behold how good and how c. THe holie Prophet King Dauid was the composer and writer of this Psalme as the title thereof doth expresly mention It is called a song of degrees as there be 14. other besides this here set together of the same title but in what sence the learned interpreters are of diuers iudgements I will follow that which is most probable by the holie Scriptures The word Magnaloth which the Prophet here vseth doth properlie signifie steps or staires by which we ascend into higher places But by a Metaphor as I take it to be here vsed it signifieth high estate high degree excellencie or dignitie For proofe hereof wee reade 1. Chro. 17. vers 17. where Dauid speaking vnto God saith thou hast regarded me according to the estate of a man of high degree vsing the same word that is here So then if wee consider the phrase of the Hebrew tongue which to expresie the superlatiue degree vseth the plurall number a song of degrees that is a song of excellencies or a song of dignities is as much as to say a most excellent or a most worthy song The holy ghost in giuing this title doth as it were set a marke in the forehead of the Psalme to giue notice vnto vs that there is a treasure of most excellent doctrine and most fit for our instruction contained in it that wee may with the greater diligence and attention giue eare vnto it The Argument or the matter here handled is all but one For the holy ghost with a very high and singular praise through the whole Psalme doth set forth and commend the vnitie and concord of brethren The brethren which he speaketh of and which are to keepe this holy agreement are all the faithfull children of the Church fellow members of Christs mysticall body and true worshippers of GOD among whom is the spirituall brother-hoode The vertue it selfe which is here commended is that same which Saint Paul doth so earnestly exhort and perswade all Christian men vnto to keepe the vnity of the spirite in the bond of peace Ephes 4. vers 3. The Primitiue Church is commended for the practise thereof in which wee haue a liuely example set before vs for it is written that the multitude of them that beleeued were of one heart and of one soule Act. 4. vers 32. For as one body consisting of many members hath but one heart and one soule by which all the members are vnited and loue each other so the multitude were vnited in iudgement and affection as if there were but one heart and one soule in them all The commendation and praise by which the holie Ghost setteth foorth the excellent worthines of this vertue is vnder two Epithites which are these good and comelie For hee saith behold how good and how comely a thing it is for brethren also to dwell in vnitie These two Epithites hee afterward openeth and amplifieth by two similitudes the one is taken from the annoynting of Aaron with the precious oyntment to declare chiefly the sweete and pleasant comelines of this vnitie the other is taken from the dewe of Hermon which commeth downe vpon the mountaines of Sion to expresse the fruite and good that commeth thereof And finally he concludeth from the highest cause euen the Lord God who hath commanded the blessing of life eternall to be vpon this vnitie This is briefly the summe of the Psalme or of this praise which is giuen Now come to the exposition By the first word behold the Prophet doeth stirre vp the mindes of the Israelites euen of al the Tribes to take view how blessed a thing vnitie and concorde is euen by their owne experience which they had partly by the former times and partly by the time then present For in former daies they had felt with much sorrowe the great calamities harmes and annoyances of discorde and at this time now present when this Psalme was giuen they sawe the blessings and benefits of vnitie and peace For their former experience in the daies of King Saul when he persecuted Dauid which had done none euill the worshippe of God was neglected good men were oppressed euill men flourished with much griese of minde vnto many then was there discord so farre as men durst speake When Saul was taken away and Dauid was annoynted King in Hebron Abner the sonne of Ner Captaine of Sauls armie tooke Ishbosheth Sauls sonne and set him vp for King the discorde then grew much greater for then one part of the Tribes claue vnto Dauid the other vnto the house of Saul
latter the outwarde practise of the same for the doctrine in both these is needfull to bee opened If wee take then the former sense we bee willed to ioyne with our loue towards the godlie and faithfull brethren whom we ought chieflie and more deerely to fauour a loue also which may reach euen ouer al good and bad friend and soe This Saint Paule teacheth when hee willeth vs to doe good to all men but especiallie to them which are of the houshold of faith So that wee must acknowledge our selues bound in some sort euen to the wicked according as our Sauiour doth teach Matth. 5. Blesse them which curse you pray for them which hate persecute and saint Paule saith Rom. 12. If thine enemie hunger feed him if hee thirst giue him drinke Well then although this bee verie hard to mans nature yet the Lord doth straightly require it at our handes and so that if this bee wanting wee doe but deceiue our selues If wee take it in the latter sense the first word to signifie the inward affection of loue the other the outwarde practise then we haue heere a notable point to be obserued not to ouershoote our selues in our loue in iudging it to be right and sincere when it is halting and lame for many when they heare that we are so straightlie charged for to loue our neighbours and that without the same there is nothing good in vs or which God accepteth looke no further but thus whether they beare any grudge or euill will in their mindes and if they can say I hurt no man nor I mean no hurt to any they perswade thēselues that this is an excellent loue And so a stone meaning no hurt may be sayd to loue other somewhat wiser do not onelie looke to that one thing whether they beare euill will but also whether they haue any kind of affection in them heer they stay when they shuld go yet this step further to see that this kindnes in them breaketh foorth into good and charitable deeds for there may be some louing affection in a man and yet bring forth but slender fruites because there is a great sloth in nature which hindreth men from putting their loue in vre for loue is laboursome and painfull as Saint Paule setteth it foorth 1. Thess 1. when he saith Your labouring loue If then we will loue the brethren heere is the touchstone by which we may prooue our loue that we spare not for any labour or cost nor yet waxe wearie because loue is not like one that is laizie and luskish loitering at home within a mans breast but steppeth abroad and is very diligent neither doth it preferre euerie light commoditie and vaine pleasure before the benefite of the brethren Then by this it is manifest how that all those which would seem to bee godlie and yet haue cast away the care ouer their brethren at the least thus farre that they will neither trauell nor bee at anie charge for other mens sake whose wealth they should procure especiallie of the soule for therein lyeth the chiefe triall of loue because it is a preposterous thing to be very tender ouer the bodie a rotten carcasse and to pitie the miserie thereof so much and in the meane while not to care for that that is more precious namely the soule the releeuing and healing of which shall be the happinesse of the whole man for euer This I speake because we see manie that will bestowe somewhat vpon the releefe of the bodilie miserie which haue no pitie vpon men which wander in blindnesse and ignorance whose soules are famished and pined for want of food full of deadly woundes and sores which are not salued bound in the bandes and chaines of sinne holden vnder captiuitie by Satan euen readie to bee swallowed vp of the bottomlesse gulfe of hell the cause indeede is that they haue not yet learned to pitie their owne soules and therfore cannot pitie the soules of their brethren for for if they did knowe the spirituall miserie they would neither spare night nor day in trauelling to haue it eased whereas now contrariwise they can pull back men from godlinesse and discourage them from seeking after saluation they can laugh and sport themselues in their owne sinnes and in the sinnes of their neighbours as though there were no miserie therein finallie being cruell murtherers of soules woulde neuerthelesse gladlie be deemed charitable But their bountiful almes doth want seasoning Let vs learne therefore to pitie and shewe kindnesse to the bodilie necessitie of men and not to forget especiallie and aboue all to procure with all diligence as much as lyeth in vs the saluation of their soules otherwise we can neuer be said to ioyne loue and godlinesse togither In that which followeth in the foure next verses there is shewed partlie the great and singular commodities which we shall reape if we be garnished with these foresaide vertues and partlie the discommodities which wee shall find in the want of the same And this Saint Peter setteth foorth not staying in the bare declaration of the vertues which indeed of themselues being so precious and excellent shoulde mooue vs but dealeth with vs as with those which bee lumpish and dull needing many spurres to be pricked forward withall and all little enough let vs be carefull therefore to take heed to that hee saith If these thinges bee with you and abound they will make c. In this eight verse hee beginneth to shew the commodities which shall redound vnto vs if we so giue our diligence that wee may bee richlie decked with these graces They will make you saith the Apostle that yee shall not bee idle nor vnfruitfull in the acknowledging of our Lord Iesus Christ It is a shamefull thing when God hath shewed himselfe vnto vs in his sonne hath called vs into his seruice out of miserable bondage for vs to bee idle and vnfruitfull If the Lord haue planted vs if he haue dressed vs then as it is also said by our Sauiour Christ Iohn 15. Heerein is my Father glorified that yee goe and bring foorth much fruit Then it is by this place very apparant that a man may draw out a sure infallible argument against all those which are idle and slouthfull in the profession of religion and as they say key cold or slacke in the seruice of God or vnfruitfull in good workes namelie that they are gracelesse voyd of faith and those vertues which doe euer accompanie the same for when Saint Peter saith If these thinges be with you they will make that yee shall not bee idle nor vnfruitfull it followeth necessarilie that such as bee idle which ariseth for want of zeale or be vnfruitful continuing in their sinnes it is because they did neuer yet come to the true knowledge of Christ they may well boast themselues of their strong faith make a braue shewe of their skill and fine wit so that men might thinke there were some deepe
departed Doeth not this improoue the faith of those which for the religion of GOD are so farre off from hazarding their liues and goods that they dare not be seene when neuer so little danger doth arise wherein are those like vnto Rahab which will turne with euery winde and a man can not tell what religion they be of they will be sure to row with the tide and neuer to striue against the streame doe such now iustifie them selues like Rahab haue they such a faith as shee had No dearely beloued they are as yet verie infidels and loue them selues and the worlde more then they loue GOD and his truth this thing then is most euident that the true beleefe doth make all those that haue it ready and willing to lose their liues and their goods for the Gospell this must not seeme to be a strange doctrine when as our Sauiour telleth vs in sundry places that hee that doth not forsake all and take vp his crosse and follow him can not be his disciple Well wee must therefore be so hote and zealous in the profession of true religion that it cause vs to forget our owne state and commoditie we must haue so burning a loue to Gods trueth that nothing may be able to quench the same Wee must not stagger and varie because wee shall endure trouble Let vs conclude this point wherein it is proued that they erre and are deceiued which do not make account of keeping religion pure of louing it before all other things and so of giuing to God his due honour Remember that from hence ye are to fetch the first part of the true description of a godly man and the triall of the iustifying faith which is but one and therefore worketh alike in all which are partakers of it though not in the like measure and withall marke how farre the holy ghost doth differ in setting forth a righteous man from the common manner of worldlings whereas he taketh it to be the chiefe worke which respecteth God himselfe his truth they passe ouer that and count it no matter though a man be an idolater or superstitious or a swearer which doeth not reuerence the name of God so that hee be a friendly man to his friend and such like how great an enemie he be to the worde of God it skilleth not these are bruit beasts without vnderstanding verie Atheistes which will say plainly they can see no difference betweene the papists and the professours of the gospell both because they are not able to iudge of doctrine and also that they look but vnto men Now let vs come to the second thing wherein they erre and which this text doth confute sharply they suppose as I told ye that men are to haue no further regard but to this not to hurt passing by all those duties wherein they are to doe good vnto their brethren not duly considering how the lawe of God doth not only bind vs to abstaine from hurting our neighbour but also doth most straigtly tie vs to doe all good deeds vnto them so that he is guilty before God not only which committeth that which the lawe forbiddeth but also which leaueth the thing vndone which the law inioyneth Now then because the true faith bringeth vs to haue care to obey God wholly Saint lames requireth that a man should shewe his faith not onely by leauing that which is euill but also by the perfourmance of that which is good for thus he saith Shew me thy faith by thy deeds and that faith which is without workes is dead Here by the way obserue by comparison how farre off are those from grace which swarme full of vncleane vices and their whole race is nothing but a continuall sinning whereas this is euidently here prooued that such men as carrie a great shewe of vprightnes in refraining from sundrie vices are still without testimonie of true beleefe because their holy deeds doe not appeare for when as the holy scriptures doe testifie that the heart is purified by faith that those are borne againe in the new and spirituall birth that they are new creatures and haue a new heart and a right spirit created and renued in them it must needs be that they are prepared vnto euery good worke they haue not only put off the olde man with his corrupt lustes but haue also put on the new man which is created in righteousnes true holines as they haue walked in darkenes so now they walke in the light There is one step yet further in this matter I trust that as yee will confesse this That if those doe not beleeue well which haue no good workes to shewe although they bee in some things vpright and much more the foule filthy liuers which dishonour God and his truth so ye will also be brought to see that those miserable men are yet further off which barke against this holy doctrine and can not abide that a man should say to the wicked and vngodly thou art in the way to hell thou shalt die the death if thou returne not from these euils They may thunder and raile against men and say they vtter damnation but let them looke if they can quench the light which the holy ghost hath giuen in this text Let vs returne to the former matter againe Wee must not only abstaine frō euil but also do good there be many likewise deceiued in their doing good restraining it to the baser and lesser part they looke but vnto the bodies of their brethren and suppose they are to haue no further regard but of them to relieue and ease the miseries of the flesh let the soule be neuer so blind neuer so sick in neuer so great danger of eternall destruction they haue no pitie of that which doeth bewray that they see no further then this life they haue no true loue nor pitie in them for then would they loue the soules of men which are so precious they would pitie the wofull miserie that they be in For how absurd a thing is this that one should be carefull to case the calamitie which lasteth but for a day and not respect that which is eternall I must therfore here againe admonish ye that such as will haue proofe of their faith by good workes must exercise the same as well to the soules as to the bodies of men and because therin doth stand the greatest loue of all other they are therein to shew themselues most earnest There is no more excellent note of faith and of the true feare and loue of God then when a man is grieued and mourneth to see men out of the way to life running headlong in their sinnes vnto destruction and when as he doth in loue and pitie admonish them and seeke by instruction to draw them out of the snares of the deuill On the contrary side hee can neuer say he hath any droppe of grace which delighteth and sporteth himselfe at the lewde and wanton behauiour
CERTAINE SERMONS VPON DIVERS TEXTES OF HOLIE SCRIPTVRE Whereof some haue been seuerally before published and other some for the greater benefit of the godly reader are here now added By M. George Giffard Preacher of the worde of God at Mauldon in Essex LONDON Printed by the Widowe Orwin for Thomas Man 1597. A briefe Summarie of such Sermons as are contayned in this booke A Sermon on the Parable of the Sower taken out of the 13. of Mathew vers 1.2.3.4.5.6.7.8.9 Two Sermons vpon the 1. Pet. 5. vers 8. and 9. wherin is shewed that the deuil is to be resisted only by a stedfast faith howsoeuer he commeth either against soule or body and that whosoeuer hath once attained the true and liuely faith it can neuer be vtterly lost but he is sure to get the victorie Foure Sermons vpon the seuen chiefe vertues or principall effectes of faith and the doctrine of election wherin euerie man may learne whether he be Gods child or no. Taken out of the first chap. of the second epistle of Saint Peter vers 1.2.3.4.5.6.7.8.9.10.11 A godlie zealous and profitable Sermon vpon the second chapter of Saint Iames vers 14.15 16.17.18.19.20.21.22.23.24.25.26 A Sermon vpon Iames chap. 3. vers 1.2.3.4.5.6.7.8.9.10.11.12 A Sermon preached at Paules Crosse the thirtie day of May. 1591. vpon Psal 33. A Treatise of true Fortitude TO THE RIGHT WORshipfull M. Iohn Hutton Esquier George Gifford wisheth health and increase of worship IT is more then halfe a yeare Right Worshipfull since I handled this Parable of the Sower in a Sermon at London Being instantly vrged by a friend which heard me to put it in writing although I was very vnwilling for sundrie considerations yet I made some promise if leasure should serue Afterward when I would very gladly haue been released at her hands whom I promised I could by no meanes obtaine it I haue therefore at the last so nigh as I could set downe in writing that which I then vttered in speaking I know that I haue omitted some things in the particular applications and exhortations which I made and also I haue added somewhat which either then came not to minde or els time did not serue to handle I ambold to present and dedicate this my poore trauell vnto your worship moued therto with diuers respects at thinking my self in duty bound not only with this cōmon and generall bond that ye are one which long time haue professed the glorious Gospell of Iesus Christ but with diuers more speciall which are so well knowne vnto you that it were needlesse for me to recite thē onely thus much seeing I was borne and brought vp vnder you my parents receiuing benefits daily from you I thinke I ought when as I am not able to make any recompence at least to shew some token of a gratefull minde But especially I am moued hereunto with consideration of the greatest blessing which all my kinred haue enioyed by you now so long in prouiding and procuring their spirituall instruction I pray you accept of my good will and account of me as one that prayeth to the Lord for you that he will multiplie and increase his good gifts still in you to the glorie of his holie name the benefit of his Church and your endles comfort in Iesus Christ Amen Yours for euer to command in the Lord George Gifford A SERMON VPON THE PArable of the Sower Matth. 13. 1 IN that day Iesus went out of the house sate by the sea side 2 And there was gathered vnto him a multitude so that he entred into a ship and sate downe and the whole multitude stood on the shoare 3 And he spake many things vnto them by parables saying Behold a Sower went forth to sowe 4 And as he sowed some seeds fell by the way side and the foules came and eat them vp 5 Other fell vpon stony ground where they had not much earth and by by they sprang vp because they had not depth of earth 6 And when the sun rose they were parched and because they had no root they withered 7 Other fell among thornes and the thornes grewe vp and choked it 8 Other fell into good ground and brought foorth fruit one seed an hundred fold another sixtie another thirty 9 He that hath eares to heare let him heare ALthough the Iewes at such time as our Sauiour Christ came into the worlde had the word of God among them and had also the Temple and Synagogues where they heard the same read expounded yet their state was very miserable for Christ saith they were as sheep without a shepheard because their teachers the Scribes and Pharisies being choaked with couetousnes and puffed vp with vaine glory were become stark naught corrupt in maners corrupting the word with their fond gloses their teaching also was so cold and with so little power euen in that which they taught truly that the people had no great list to heare them But when Iohn Baptist the forerunner of Christ was raised vp to publish the beginning of the Gospell and to prepare the way for the Lord hee like a sounding and shrill Trumpet with the power of his word shooke their hearts and rowsed their drowsinesse so that from his time the kingdome of heauen suffered violence When Christ Iesus himselfe vttered his voice in preaching and his diuine power in working woonders there appeared such a woonderfull maiestie in his person as did amaze the hearers wherupon his fame was noysed far and neer so that they came running out of al quarters of the land by heaps for to see and hear him they seemed to forget themselues and their state in leauing all worldly affaires as the husbandmen their plough the Artificers their craftes and sciences following him into the wildernesse with their wiues and their children laggering at their heeles so great was their zeale So that as before almost all did perish in the miserable state they were in nowe it seemed that the greatest part or at least an innumerable multitude did with such care imbrace the heauenly doctrine as that they should be most happy and come to eternal life but this was otherwise for our Sauiour Christ sheweth heere that of this great heap and rablement of people that were so zealous and trauelled so far to heare him there were three partes which did not profite by his doctrine but continued still damned and forlorne creatures only one part of foure are true schollers And because we be rank hypocrits prone ready to deceiue our selues Christ Iesus layeth open the matter so plainlie in so familiar a kind of teaching that vnles we wilfully blind our selues we can not but see how the case stādeth in euery of vs ech man in himselfe for he taketh a similitude from a Sower of corn which going casting his seed abroad it lighteth vpon sundry kindes of ground some falleth by the way side where the path is trāpled beaten smooth hard by mens
that God may haue the greatest glorie to bring forth the least is not to bee contemned because the Lord in time doth purge them make them more fruitfull I need not to stand heere for to handle many things or to make large exposition the matter is exceeding plain there is no more but this that all our care in hearing and professing the Gospell bee to receiue it into good ground to bring forth the fruites thereof What should I stand to rip vp the shamefull abuse in the contrarie to vtter how manie euill fruits there be in manie which are Gospellers This should be but as it were to light a candle in the cleare Sunshine for all men doe see them I doe not speake this as though it should not bee good to cry out against them but because the former things which I haue now vttered doe fully disclose them And therefore I will heere ende desiring the Lord to write these things in our hearts which wee haue heard with our outwarde eares and to make vs good ground to receiue the heauenly seed and to bring forth fruits of the same that glorifying him in this world we may be glorifyed of him in the world to come through Iesus Christ our Lord Amen FINIS TWO SERMONS VPON THE 1. Peter 5. vers 8. and 9. Wherein is shewed that the diuell is to be resisted only by astedfast faith how soeuer he commeth either against soule or bodie and that whosoeuer hath once attained the true and liuelie faith it can neuer bee vtterly lost but he is sure to get the victerie The first Sermon Be sober and watch for your aduersarie the diuel as aroaring Lyon walketh about seeking whō he may deuour whome resist stedfast in the faith 1. Pet. 5. verse 8.9 BLessed Peter an Apostle of Iesus Christ 1 Pet. 1.1 wrote this Epistle to the Christian Iewes which dwelt as strangers dispersed here and there in sundrie countries as in Pontus Galatia Cappadocia Asia and Bithynia For the ten tribes were scattered of old time and had dwelt long among the Gentiles in many kingdoms being caried away by Shalmaneser king of Ashur out of their owne lande as wee read 2. King 17. And of somewhat later times manie of the tribe of Iuda and Beniamin were also dispersed among the heathen so that S. Iames wrothis epistle in like maner to the twelue tribes which were in the dispersion Iames 1. ver 1. These dispersed Iewes came vp out of all landes at certaine solemne feastes vnto Ierusalem for to worship there according to the law of Moses and there had they heard the Apostles preach Christ as ye may see by that which is written Act. 2. and beleeued in him and vnto them that so beleeued S. Iames and S. Peter directed their Epistles Touching the matters handled in this Epistle of Peter we are to note that the holy Apostle dealeth principallie about the duties of christian life as namelie the times being then full of troubles and terrour of persecutions hee laboureth to make them bolde patient constant and cheerefull in all afflictions and sufferinges which they were to passe through to come to the partaking of the heauenly glory with Christ Also hee vseth manie graue and forcible reasons to mooue them vnto true holinesse euen to walke in the vertues of the spirit of grace and to bring foorth fruites worthie of so high a calling But first of all he openeth as it were the fountaine and beginning of all good actions in man that is how God of his great mercie had chosen them and begotten them in Christ to bee his children and heires of glory Among these perswasions admonitions and exhortations of the Apostle this is one which I haue read vnto you and which I am now to handle It may bee diuided into three partes Of which the first is an admonition or an exhortation wherby he stirreth vp all the faithfull vnto sobriety and watchfulnes in these wordes Be sober and watch The second part sheweth what cause there is to moue all men vnto this sobriety and watchfulnes or how much it standeth them euery way vpon seeing they haue so terrible and so cruell an aduersary who continuallie seeketh their eternall woe and destruction which is in these wordes For your aduersarie the diuell as a roaring Lion walketh about seeking whom hee may deuoure The thirde and last parte doth teach howe wee shall withstand him ouercome him and put him to flight that so wee may escape from his cruell tyranny which is in these words Whom resist stedfast in the faith All men may easilie see that the matter which wee haue here to deale in is of the greatest moment If a man haue landes or goods and perceiue that he hath an aduersary which lyeth in wait and seeketh to depriue him of the same it will mooue him to take heed and it wil set him on worke to seeke all the wayes and meanes hee can to learne how hee may defend and hold his right If a man do knowe that his enemie doth continuallie seeke all opportunitie and all occasions howe hee may set vpon him vnawares and with the greatest aduantages be can to take away his life will he not watch and take heed yea will he not bee glad to learne how he may so arme and strengthen himselfe that hee may withstand his saide cruell enemie when hee commeth Here is a farre greater matter not the losse of goods or landes or of this fraile life but the destruction of both body and soule in eternall damnation which is sought by a very mightie subtill and cruell enemie I know therefore that so many as haue any sparke of true wisedom wil be very attentiue to hearken to this exhortation of the Apostle and willing to learne how they may be kept safe from so great a danger For how foolish a thing is it that we should bee so carefull to beware of men that they may not harm vs which is but in lighter matters in the mean time haue no regard how to beware of diuels which seek our eternal wo and miserie Hearken therfore beloued vnto this wholsome instruction for nowe will I come to handle euery member by it selfe Be sober and watch Watching to this end that we may keep our selues out of danger is the chiefe and principall matter of this exhortation and because no man can bee fit to watch vnlesse hee bee sober hee ioyneth them both together and saith vnto vs Be sober and watch It is in vaine to call vpon drunken men to watch for sleep will soone oppresse them hee that is sober hee may watch Be sober therefore saith the Apostle and watch For our further instruction in this point wee are to remember that there bee two kindes of drunkennesse two kindes of sobernesse two sortes of sleeping and two sorts of watching the one of the boby the other of the minde Hee that with excesse and ryote powreth in wine and strong drinke vntill he
purpose to diffame the truth that so men may abhorre to hear it preached Such as haue receiued the knowledge of the truth and are lightened in them hee seeketh how he may quench the light or take the power of it out of their harts and so deuoure them as his praie He hath diuers wayes and means to effect this To such as be the weaker in knowledge euen as babes in vnderstanding of the heuaēly mysteries he layeth stumbling blockes and offences that he may cause them to stumble and fall or to turne aside out of the way into which they haue entred He raiseth vp terrours troubles and perilles to abash them He tempteth and leadeth into dispair shooting his fierie dartes To auoyde these perils there is no way but that as S. Paule prayeth for the faithfull at Colossa that we bee filled with the knowledge of the will of God in all wisdome and spirituall vnderstanding that we may walke worthie of the Lord in all pleasing being fruitfull in all good workes and increasing in the knowledge of God strengthened in all might through his glorious power vnto all patience and long suffering with ioyfulnesse Coloss 1. vers 9.10.11 Some others that haue receiued more knowledge he seeketh to cast downe through pride and presumption he tempteth them to be puffed vp and to swell and so leadeth them into sectes errours and heresies as his fit occasion serueth one parte into one another into another Heere is need of sound knowledge of heauenlie thinges and of that sincere faith which purgeth the heart and emptieth it of pride and humaine presumption leading men to rest only vpon God with feare and trembling euen with true humilitie Also as hee perceiueth mens inclination hee tempteth and leadeth them into grieuous and abominable sinnes and such as God is highly displeased withal some into one and some into another and so casteth them downe And in this hee is woonderfull subtill and can finde what sinne a man may most easilie bee brought into If he bee inclined to vaine mirth and iesting hee seeketh to fit him with companions for that that when he hath receiued the touch of heauenlie motions that vaine mirth may put it out If hee bee inclined to vncleane lustes of fornication he wil finde the meanes if it bee possible to set as it were the bait before him where hee may bee intised And so is it in all other vices so that men had need watch and pray least they enter into temptation They neede to bee armed with a stedfast faith to reliste that by their faith all the firie dartes of this horrible enemie may bee quenched His subtilties to keepe men in blindnesse his lies and slaunders to driue men from the Gospell his assaultes to lead into despaire his stumbling blocks and terrours to turne men out of the way his temptation to leade into heresies and sectes or into any foule sinne or whatsoeuer dartes hee shooteth there is no way to resist him and to be kept safe but by a true a liuely and a stedfast faith Therefore beloued seeing this enemie is so vigilant doth so cruellie seek our destruction night and day euen to swallow vs vp into the gulfe of hell and seeing he hath so manie sleightes so many trappes so manie baytes and allurementtes so manie firy dartes to wounde vnto death and seeing we are so readie to bee seduced hauing no power of our selues let vs seeke to bee stronglie armed with the power of God that so wee may get the victorie There is no way for vs to bee armed with the power of God but by faith so that the ende of all is this that men labour for the increase and strengthening of their faith vse all good meanes and that continually for the furtherance of the same If vpon such a danger wee will not bee admonished by this wholesome admonition of the Apostle we are more then foolish or mad It may be some man will say that the diuell is to be resisted onlie by faith when he commeth to hutte the soule but is it not another case when he commeth to hurte the bodie the cattell or the goods of a man Is he then also to be resisted onlie by faith Or is it all one when he commeth to doe those thinges of himselfe and when he is sent to doe them by witches and sorcerers Is there now no meanes to resist him but by faith To answere to this question first it is to bee graunted that the diuels doe indeed delight to torment and to hurt man any way And withal we see it plainlie taught in the scriptures that he hath had powwer and leaue sometimes granted vnto him so for to hurt As it was granted vnto him to destroy Iobs goods some by fire and some taken away by robbers to kill his children and then to plague him in his body with most grieuous sores Wee read of many in the Gospell whose bodies were possessed with diuelles and whome hee did torment in verie grieuous maner And we must know withall that when he doth hurt in the bodie or in the goods his chiefe drift and practise is thereby to destroy both body and soule and so he may make it a meane to win the soule hee will cease for to hurt the body seeming as if he were expelled We read in the Gospell of two possessed with diuels and Iesus casting forth the Diuels they besought him to giue them leaue to enter into an hearde of swine hee gaue them leaue they entered and caried the whole hearde of swine headlong from a steepe place into the sea and drowned them Math. 8. What was the purpose of those Diuelles what was their desire Was it no more then for to destroy the poore dumbe beastes Yes verely they had a further reach a deeper practise This it was they sought to bring Christ into hatred with the men of that region among whom hee was nowe come and why but euen that they might not heare him bringing the word of life They knewe that those men were worldly minded and that the losse of their hogges woulde grieue them sore and that they had rather be without Christ then that hee should bring them such losse And so it came to passe for the men of that citie came forth and entreated him to depart out of their coastes Here was a craftie conueyance and so Satan whensoeuer he obtayneth power to hurt the body of man his cattell or goods it is not without some great subtiltie of a further and a greater mischiefe which he seeketh to worke Then further we may bee sure that it is all one whether he come of himselfe or be sent by a witch For I take it none will be so simple as to imagine that if hee haue power to hurt that he will lie still and not hurt vnlesse hee be sent by some man or woman And if hee haue not leaue granted him from God no mortal creature can giue him power to touch the
body or cattell of a man Howsoeuer he commeth wee must knowe it is the Lorde GOD of heauen that hath sent him euen as hee gaue him leaue to deale with Iob. Then it must needs follow that there is no power for to resist him withall but the power of God and there is no way to be armed with that power but onelie by faith If there bee no way to withstand Satan but by the power of God as it is most wicked to denie and through faith onelie man is armed with that power what other way or meanes can there bee to resist him There was a child possessed with a Diuell the father brought him to the Disciples of Christ that they might cast him out but they could not Iesus cast him out Then the Disciples did aske him why they coulde not cast him out Hee said vnto them because of your vnbeleefe This kind saith he goeth not out but by prayer fasting Math. 17. Where wee see that the diuel tormēting the body is to be cast out by faith yea by a strong faith which is to bee assisted with fasting and prayer But what if the diuell say some afflicting the bodie or destroying the goods cannot be remooued by faith or withstood shall not men then seeke to remooue him or to withstande him some other wayes As wee are taught by experience that the diuell possessing the bodie of some man woman or child and tormenting the same prayer hath been vsed and that very often and yet no remedie hath beene found but by other meanes he hath been expelled Yea some haue been of that minde that God hauing giuen Satan power to touch their bodies their children or their goods they would seeke no further but to God saying that as hee had giuen him power so when it should please him hee woulde restraine him and thereupon they would rest but in the ende they haue beene glad to vse other meanes God hath appointed meanes and they tempt God that refuse them If a man be fallen into a ditch and lie still praying God helpe mee Lord help me and doth not stir to clime out hee may he long enough If there be meanes by which the diuell is driuen out why should not men vse them seeing we may suppose that God hath appointed those meanes To answer vnto these thinges we may first consider that the Lord God for the triall of their faith and patience doth giue leaue to Satan to afflict his children This is for their good What should I vse any proofe for this but the exemple of sob He was throughlie tried Now seeing it was the will of God that he should so be tried both for his owne good and for the instruction of many others though his faith were a right strong faith yet in this thing it did not repell Satan but he had power giuen him to touch his goods children and body And so we may hold it vndoubtedly that if God will giue power or leaue vnto Satan to touch the bodie the children or the goods of any faithfull man for such a purpose as this was in Iob faith doth not remooue him from so afflicting but faith in those so for a time afflicted doth resist him so that hee doth not nor cannot preuaile against the soule That is enough for vs. Such a man is to submit himselfe to the chastisement of God for his trial If Satan cannot be remooued from hurting him in those outward thinges which are of lesse value let him hold fast that he resist him by faith so that hee win not his soule and he is well the Lord God will in his good time deliuer him from that other calamitie Let him knowe it is for his good that he is so chastised The woman of Canaan Math. 15. was a woman of a wonderfull faith for Christ saith I haue not found so great faith in Israell and yet the Diuell did torment her daughter She did not seeke any other meanes but sought out Christ and obtained of him to haue the Diuell cast out which did so grieuously torment her child This was for her triall and she did for the time endure it resisting the diuell so mightilie by faith that he could not preuaile against her soule Moreouer the diuell hath power giuen vnto him to afflict some and to plague them in their bodies or in their goods because of their sinnes They haue despised the lawes of God they bee carelesse to knowe the way of saluation When this scourge is vpon them they are to weigh and to consider how grieuouslie they haue offended and how much they haue prouoked the Lorde to wrath who hath therfore giuen leaue to this wicked enemie so to plague them They should nowe seeke vnto the Lorde and intreate him to haue mercie vpon them They should lament and bewaile their sinnes and turne from their wicked wayes vnto the way of righteousnesse and then should this their calamitie be a meane to bring thē neerer to God to the saluation of their soules They are to intreat the Lorde vpon their repentance to remooue the plague from them And if it bee not remooued they are still more and more to be humbled they ought to fast and pray yea they are to vse all good meanes to come to the true knowledge of God and to a sound faith that they may escape from being deuoured by this enemie vnto eternall damnation If the Lorde doe not deliuer them by and by but that they be tormented in their owne bodies or in their children or goods let them knowe it is because they doe not so throughly repent nor so throughlie seek the Lord as they ought to doe Let them therefore yet humble themselues further and seek more earnestlie to knowe the way of God and to be armed with true and liuely faith There was a woman which had a spirite of infirmitie eighteen yeares and was bowed together and was bowed together and could in no wise lift vp her selfe Iesus healed her and said that Satan had bound her eighteen yeares Luk. 13. ver 11.13.15 If the Lord shall giue Satan power so long to afflict let vs not fall from God let vs not seek to resist him anie way but by faith Ye say it is knowne by experience that where the diuell hath tormented some prayer and all holie means haue beene vsed and yet no helpe at all vntill other meanes haue been sought Then belike there be meanes which are stronger against the deuill then faith prayer And there is some power mightier against him thē the power of god for those means which some men flie vnto when as they cannot preuaile by faith are such as they which are afflicted haue learned either by a prescriptiō frō the diuel himself saying let such or such a thing be don and there shall be remedie or els they haue them prescribed by some wise man or wise woman who haue them from the diuell These be very paltrie things as there be a
number I need not to repeate them they bee too well knowne and too much practised and yet they be more sought vnto then faith is which armeth vs with the power of God What a dishonor is this to the high Maiestie of the Almightie What an infidelitie is it Shall men run to the diuell for help Is he fitter to teach them or of more power then God But ye say we see the thing is wrought by those meanes which could not otherwise be obtayned Satan is expelled and ease hath followed Hath Satan expelled Satā or hath he taught how he might be expelled indeede Is the diuell become so simple Wil he hinder his owne kingdome Are men so foolish as to beleeue that he is by such things in very deed driuen out A man tormented sore in his bodie he feareth that it is some witch that hath done it He is aduised by his neighbours to sende vnto some cunning man Worde is sent backe that indeed he hath bad neighbours let him do such or such a thing and he shal haue ease Well he doth it hath ease What shall we think that the diuell is driuen out A wofull driuing out He doth cease from tormenting the bodie for a time that he may enter deeper into the soule He winneth by this driuing out The like may be said where he hath power giuen vnto him to destroy mens cattell They be taught many thinges howe to resist him among other to offer some burnt offering vnto him they must burne somwhat aliue Well he commeth no more there is a power aboue faith that hath put him to flight And where as you say that some haue beene of the minde that they would not seek any way or meanes but only to God and would rest vntil he should restrain the diuell but haue been glad in the ende to vse other meanes It is a lamentable hearing that the saith of any should so farfaile that in steed of approching neerer to God by strong repentance they haue turned to the counsell of the diuell If they could not find helpe by praier they might be assured that the Lord would yet afflict them further that with al humblenes they ought to submit themselues vnder his mightie hand yea they ought to haue considered the weaknesse of their faith and the grieuousnes of their sinnes and so haue sought by all meanes possible to get a stedfast faith and vnfained repentance This their affliction by Satan should haue been a warning vnto them to make thē cleaue more firmlie to God to look better to themselues and see how it hath driuen them to run backe from God to the diuell But you say God hath appointed meanes and hee that refuseth the meanes tempteth God As for example shal a man crie Lord help and not stirre Indeed if you could prooue that God had appointed such meanes to driue away diuels where faith cannot your saying were true But where can you prooue in al the whole word of God that any such meanes are appointed to put diuels to flight If those meanes be not in the holie Scriptures they be not ordained of God they be not of faith it is not the power of God that expelleth Satan but it is his owne sleight that seemeth to be repelled and vanquished when he is not they be means of his own deuising which he hath taught by those that haue familiarity with him The holie Scriptures do condemne it as a most wicked thing that men should haue any dealing with diuels to be taught at their handes Wee are to be taught of God Christ Iesus is our onely Doctor shall we then learne at the mouth of Diuels A man is taken lame he suspecteth that hee is bewitched he sendeth to the cunning man Hee demaundeth whom they suspect and then sheweth the image of the partie in a glasse When this is done he sheweth and prescribeth what the lame man shall doe for to get remedie howe hee shall cause the olde witch to come vnto him and how he shall vse her Heer all is done by the direction of the diuell are these meanes then appointed by God Also there is one whome Sathan doth as it were possesse and doth torment the bodie there is seeking vnto god but not like the Cananitish woman that came to Christ to haue the diuel driuen out of her daughter who with the strength of her faith would not be denied Math. 15. but like to king Saule who receiuing no answere from God gate him by and by vnto a Witch for not finding helpe by faith and prayer or by those waies that God hath appointed they then begin to hearken to the diuell and he telleth them that if they shall doe such a thing such a diuell shall depart Heere be the meanes which some doe holde to bee appointed by God But is not this a woonderfull blindnes that Satan can set vp himselfe to bee a teacher and men learning of him shall thinke that they learne of God Well say some wee are glad to haue ease we find that the diuell is expelled we may think that God doth allow it Shall a man be glad for to buy ease so deare May we call that ease when the diuell ceaseth to vexe the body for a time to the end that he may torment soule and bodie in hell for euer If a man be sicke of a burning ague and take that to coole the heat and to giue ease for the time which will afterwarde cause it to bee more burning is that a good remedie Is that a good remedie which for a little while doth seeme to mitigate but afterward doth increase the disease Euen so the blind people doe imagine that Satan is expelled by those meanes by which indeed he entreth more deepe into them For tell me but this wherein doth the kingdome of the Diuel consist Is he not called the prince of this world and the prince of darknesse This his kingdome doth consist in infidelitie in darknesse and in sinne Hee that is vnder the power of sinne so that sinne hath dominion ouer him hee is vnder the power and working of Satan Sinne is his kingdome there is his throne ye cannot separate them he cannot be cast forth and sinne still remaine in force If pride enuie couetousnesse hatred malice selfe-loue fornication or any other such sinne doe raigne and rule in the heart of man there ruleth the diuell for these be the workes of the diuell Heereupon our Sauiour said to the Iewes Ye are of your father the diuell ye doe the workes of your father Ioh. 8. Hee that will then caste foorth the diuell hee must cast out those workes For hee that committeth sinne is of the diuell as Saint Iohn saith in his first Epistle chap. 3. Hee that still committeth sinne and therefore is of the diuell is the diuell expelled or driuen from him I suppose that there is no man so void of reason that he will imagine that the diuell is driuen
into hell the soules and bodies of men as to holde some in blindnesse and ignorance to lead others into sectes errours and heresies to drawe men into vices and abominable sinnes to plague the bodies and the cattell of men but which way soeuer hee commeth faith doth quench all his firie dartes arming the soule of man couering and compassing it round about with the mightie power of God Al those vain yea those most wicked means by which men seek to repell Satan are to be renounced as meere illusions Men are to bee taught of God and not to learne of diuelles but Diuelles haue deuised those means and by such as haue familiaritie with them haue deliuered the same to bee put in practise As there be such deuises among the Sorcerers which Satan hath craftily conueighed in so also in the Poperie they did not seeke as Saint Peter willeth to resist him by faith but inuented other wayes Thus far we proceeded in handling this Scripture And now it remaineth as a principall question to be handeled whether this faith by which the diuell is to be resisted can be ouercome in any that is to speake more plainlie whether any man that hath the true and liuelie faith by which the diuell is resisted can vtterly loose it and fall from God finallie whether his faith may vtterly faile and be vanquished so hauing resisted Satan for a time stedfast in the faith yet in the end he may be ouercome and deuoured by him Touching this question the Papists doe holde that a man may haue the true and liuely faith and so fall from it as that it be vtterly wholie quenched in him yea finally And so by their doctrine such as doe stand in this faith which Saint Peter requireth and with the same doe resist the diuel may by the diuell haue that same their sound and true faith ouercome and so perish eternally Others there be who will seeme to differ somewhat from the Popish sort about this matter and they do hold that the verie reprobate some of them at the least are partakers for a time of the true liuelie and iustifying faith which is afterward wholie and finallie extinguished in them Moreouer they doe hold that the same true and liuely faith may be wholy extinguished in the elect but not finally because it is vnpossible that the elect shuld perish and therein they differ indeede from the Papistes which make election conditionall If this doctrine of theirs bee true then is there no man that can be certaine of his saluation There is no man that is sure he shall stand to the end no man can resist stedfast in the faith For hee that to day doth get the victorie ouer the diuell by a true and liuely faith to morrow may vtterly loose his faith and be ouercome by the diuell If it bee so then hath not Saint Peter heer taught how we shal haue vndoubted victorie if he will vs to resist by such a weapon as may be broken or destroyed or plucked away from vs wee are then but in a very weake case It may be they will say there is vndoubted victorie so long as a man doth resist stedfast in the faith and that Saint Peter hath no further intent That is the thing which we are to enquire of And this shall be made manifest that whosoeuer hath the true and liuely faith shall vndoubtedly get the victorie ouer Satan that it is vnpossible that his faith should be wholie extinguished it is vnpossible that he should perish This is it which we affirme that whosoeuer doth attaine vnto a stedfast faith which is the thing which Saint Peter here requireth that faith can neuer bee ouercome for if it bee ouercome it is not stedfast It is the purpose of Saint Peter not to teach that so long as a man is stedfast in the faith so long he shall resist the Diuell and get the victorie taking this so long as if it were vncertaine that hee which is once stedfast shall continue to the end but this is his full meaning that so manie as attaine to be stedfast in the faith shall vndoubtedlie vanquish Satan and neuer be vanquished by him Hitherto then tendeth his doctrine euen to shewe that as wee are compassed about and beset with diuels who like most greedy deuouring Lyons doe seeke continually for to swallowe vs vp so if we seek so farre as to be armed with a stedfast faith wee attaine to that estate out of which wee can neuer bee cast It is as much as if he should say the Diuell can neuer ouercome a stedfast faith obtaine that and you are sure to stand to the end Beloued wee are not then to labour onelie for faith but if we will be sure to ouercome the diuel and to stand to the end we must labour to obtain a stedfast faith But how can we bee sure that this is the mind of the Apostle to warrant men that they shall get the victorie ouer the diuell euen to the end if they attaine vnto a stedfast faith I answere that hee agreeth with himselfe teaching here the same thing which hee exhorteth vnto in the first chapte rof his second Epistle Hereunto saith he giue all diligence in your faith minister vertue in vertue knowledge in knowledge temperance in temperance patience in patience godlines in godlinesse brotherlie kindnesse in brother lie kindnesse loue For if these things be among you and abound they will make that you neither shall be idle nor vnfruitful in the knowledging of our lord Iesus Christ For he that hath not these thinges is blinde and cannot see a farre off and hath forgotten that he was purged from his olde sinnes Wherefore brethren giue rather diligence to make your calling election sure for if ye doe these thinges ye shall neuer fall For by this means an entring shal be ministred vnto you abundantly into the euerlasting king dome of our Lord Iesus Christ 2. Pet. 1.5.6.7.8.9.10.11 In this place S. Peter doth most plainlie affirme that they which haue such a faith as goeth with those fruites they come to an assurance that they be called of god chosen vnto life and glory and he doth assure and warrant them that they shall neuer fall Hee addeth as a reason that they haue an entrance into the kingdome of Christ which is euerlasting If the true liuely faith may faile and be wholy lost what assurance can anie man haue that hee is called of God and chosen to life eternall Or how could the holie Apostle say If yee doe these things ye shall neuer fall Doe not they fall which loose the faith or in whome it is wholy quenched Christ raigneth in all those which haue the liuely faith and if his kingdome may be broken downe againe where it once taketh place how can it be said in euery respect to be eternall Now to ioyne these two places together that man hath the stedfast faith whereby he doth resist the diuel
Christ saith No man commeth vnto me except the father which sent me draw him Ioh. 6. VVhy did hee not drawe Herode and Pilate and the high Priestes as well as Paule VVee see in these latter dayes that there be great Nations as the west Indies which had neuer hearde of Christ vntill of late time and then by a most cruell and idolatrous people which haue murthered them most wickedlie so that they haue been made to stumble and to bee further from Christ VVho is able to comprehend the depth of these iudgementes Shall not wee lay downe the pride of our owne vnderstanding and say with the Apostle Hath not the Potter power ouer the claie of the same lumpe to make one vessell vnto honour and an other vnto dishonour Or shall the thing formed say to him that formed it Whie hast thou made me thus O beloued let vs lay aside all such vaine and curious presumptions and let vs as the holie Scripture directeth vs make our singular comfort of that eternall decree of God Thus wee are with it to fortifie our selues against the Diuell God of his owne good will hath chosen in his sonne Iesus Christ euen before the foundations of the worlde were laide those whome he will saue as the heires of eternall glorie Hee hath in his prefixed time redeemed them not with golde or precious stones as Saint Peter saith but with the blood of his sonne as of a Lambe immaculate and without spot He doth also call them hee doth sanctifie them This decree of God is vnchangeable it is vnpossible that any of his elect should perish VVho can plucke them out of the handes of Christ Then in the next place wee are to bee assured that none can haue the true faith but the chosen of God Not any doe receiue the spirit of adoption which witnesseth to their spirit that they be the children of God but the elect The elect are onlie regenerate and borne of God and sealed with the holie spirit of promise Then come downe to thy selfe If thou canst trulie say I haue the liuelie faith I haue receiued the spirit of adoption which doth witnesse with my spirit that I am the childe of God I am regenerate I haue the true repentance I am sanctified Satan doth tempt mee stronglie manie wayes but I am sure though he often as it were soile mee and cause me to goe awrie that hee shall neuer get the victorie ouer mee Is not this a singular comfort to a man If anie that hath the spirit of adoption may lose him then where is the stedfastnesse of faith which Saint Peter heere requireth in resisting the Diuel If it come once to lie in our selues wee cannot bee vndoubtedlie sure and stedfast wee may well waner and doubt but when we knowe that we are kept by the power of God as it is written 1. Pet. 1. Then haue wee a rocke whereon to rest then doe we stand stedfast armed with the power of God This faith may be tried and seeme oftentimes to be sore shaken but it can neuer bee ouercome Yea will some man say but euery man cannot come to knowe that hee hath receiued the true and liuely faith or the spirit of adoption we see many goe farre in the profession of the gospel and thinke that they haue the true faith and the sanctifying spirit which yet fall quite away It is true that there bee manie which imbrace the gospell and professe it with such feeling that they suppose God hath called them as his children there is for the time such a touch such a moouing in their heartes and yet in time they manifest themselues not to be of God One occasion or other driueth them awrie so that some of them become heretickes some of thē although they fall not into heresies yet they fall into vices and become so irreligious that all the former graces which they had tasted of doe vanish and are lost And this is the cause we are willed by Saint Peter to make our calling and election sure For seeing the reprobate receiue a kinde of faith and zeale which yet is not the true and liuely faith we are willed to be diligent and carefull to see that we rest not in that faith VVe must labour to attain to that testimonie of the spirit of adoption we must seek to bee confirmed and euen sealed with the holie spirit of promise and so come to that full assurance of faith and hope which neuer confoundeth And that is it which Saint Peter teacheth the way to come vnto in the place before alleadged where he willeth vs to ioine vertue with our faith with vertue knowledge c. For if we follow that rule which hee there prescribeth we shall be sure neuer to fall we shall then with a stedfast faith resist our aduersarie the diuell and get the victorie ouer him It is a matter of great importance I pray and beseech you as you tender the happy estate of your owne soules looke vnto it Set your hearts vpon the liuelie Oracles of God and seeke day and night after the knowledge of holie thinges and howe to please the Lord your God Then shall you bee blessed for euermore Amen FINIS Foure Sermons vpon the seuen chiese vertues or principall effectes of faith and the doctrine of election wherein euery man may learne whether hee bee Gods child or no. 2. Pet. chap. 1. 1 Simon Peter a seruant and an Apostle of Iesus Christ to you which haue obtained like precious faith with vs by the righteousnesse of our God and sauiour Iesus Christ 2 Grace peace be multiplied to you through the acknowledging of God and of our Lord Iesus 3 According as his diuine power hath giuen vnto vs al thinges that pertaine vnto life and godlines through the acknowledging of him that hath called vs vnto glory and vertue 4 Whereby most great and precious promises are given vnto vs that by them ye should be partakers of the diuine nature in that ye flee the corruption which is in the world through last BEfore we begin to handle or to intreat of the wordes of this text it shall not bee amisse to note to whom and when this Epistle was written Concerning the first of these it appeareth by the 3. chap. and 1. verse that it was written vnto the same that the former epistle was For thus hee speaketh This second Epistle I write vnto you beloued in which I stir vp your sincere mind by putting you in remembrance now these were the Iewes which were scattred abroad in the dispersion through diuers countries as it is expressed in the first chapter of the former Epistle for the Iewes were specially his charge as the care of the Gentiles was committed vnto Paul Galat. 2.7.8 The words are these When they saw that the gospell of the vncircumcision was cōmitted to me as the gospel ouer the circumcision was vnto Peter for hee that was mightie by Peter in the Apostleship ouer the
God and if they be continued in without redresse who is able to shewe the punishments and calamities which in time will ensue and come vpon vs in this land The contempt of the Gospell and growing into Atheisme thereby will drawe downe infinite plagues and miseries For the righteous God will not alwaies suffer such abuse vnreuenged Then seeing vnitie is so good bringing so many blessings and discord so euill drawing such an heape of mischiefes with it the one as a nourisher of true life is to be sought for and maintained by all godly Christians and the other is to be eschued as a deadly pestilence and this is to be done of vs speedily because dissention is like the breaking out of waters the longer it continueth the wider is the breach made and so becommeth the more difficult to be recouered This being confessed of all for there is no man I thinke that will denie but that it is a most necessary thing in Gods Church and among brethren to eschewe discord and to seeke vnitie therefore let vs in the next place consider and vnderstand how it is to be sought for let it be that we both agree it is to be sought and also doe seeke for it yet if we seeke not the right way we are neuer the better for seeking First then knowe this that there are two sorts of vnitie and agreement the one is in God being in the truth in the spirite in true holinesse and sanctification The other is in error and sinne and not in the Lord. Now indeed it is the holy vnitie in the Lord which is praised in this Psalme and which we must seeke after vpon which the blessing of God shall come This may yee see by that exhortation of Saint Paul Ephes 4. When hee saith studying to keepe the vnitie of the spirit in the band of peace for hee addeth as the reason There is one bodie and one spirit as yee are all called in hope of your calling one Lord one faith one baptisme one God and father of all c. For like as all the members of the naturall bodie are coupled togither by one soule and make but one bodie so by one spirit of the Lord all the faithfull are vnited and become all one mysticall bodie of Iesus Christ by one faith and by one baptisme they are all in one Lord and in one God The foundation of this vnitie is in the truth and by it men grow vp togither in God and for this cause it is said in the first verse of the Psalme Brethren also to dwell in vnitie Hee saith also because as there is a reconciliation wrought by Christ betweene God and man and so a man is come into vnitie with God he must also growe into vnitie with those which are togither reconciled to the Lorde with him seeke this vnitie to bee vnited with our brethren vnto God otherwise all shall be dissolued and scattered againe in confusion Touching that other concorde which is in errour and wickednesse they which possesse it who are of diuers sorts do commend it and much complaine of the disturbance and breach thereof As first of all the Papists make a great exclamation against vs which professe the glorious Gospell and haue forsaken them that like wicked Schismaticks we haue disturbed and broken this holy vnitie by rending our selues from the true Church and so from the faith and from Christes mysticall bodie this is a grieuous and a sore accusation if their vnitie which they glorie of were in the truth But seeing it is most euident that they haue forsaken the truth of God blaspheme and condemne it and set vp abominable errours and cursed Idolatrie all their agreements all their holy league as they tearme it is no more but a most wicked and cursed conspiracie against God and his people What is their vnitie more then that which is described by the Prophet Dauid Psal 2. Why do the Gentils rage and the people meditate that which is vaine The kings of the earth stand vp and the Princes take counsell togither against the Lorde and against his Christ Here is a great vnitie nay a conspiracie of wicked traitors against Christ This perplexitie is fulfilled by them And wee haue the commandement of God by the voice of the Angel Come out from among them my people and separate your selues so that all their cry is nothing against vs wee haue not dissolued this blessed vnity here commended but haue forsaken their cursed conspiracy which the neerer a mā is ioyned vnto the further off he is from God Let no man therefore be troubled or disquieted by their great wordes but forsaking them imbrace the holy faith and be vnited thereby togither with the Prophets and Apostles and all holy men vnto Iesus Christ Ye shall heare many other sorts of men complaine that there is not fellowship and vnity kept with them When indeede as they walke after their wicked and vncleane lustes in all abominable sinnes as in contempt of gods word in drunkennesse whoredom pride ambition couetousnes vsury extortion briberie oppression enuie and many such like The holy ghost saith vnto vs Haue no fellowship with the vnfruitfull workes of darkenes but rather reprooue them Ephes 5.11 We can not ioyne Christ and Belial we can not be vnited to the Lord and haue fellowshippe in wicked sinnes If wee say wee haue fellowship with him saith S. Iohn and walke in darkenesse wee lie c. 1. Iohn vers 6. Ephes 5.11 Hee that crieth out for peace and doth walke in vngodly waies straying from the truth and from sanctification whatsoeuer he will seeme to be he is nothing els but a disturber and breaker of all holy vnitie For who can take part with him in those things but he shall separate himselfe as I haue shewed from truth and godlines without which there can be no blessed vnitie Saint Peter calleth our Lorde Iesus Christ a liuing stone vnto whome all the faithfull comming as liuing stones are built vp and become a spirituall house 1. Pet. 2. If stones be not squared and made smooth to fit ioyne togither how shall they grow into one building If men be not framed in faith and godlines how shall they be vnited in the Lord Indeede there be imperfections both in doctrine and manners all the best he wen stones haue some ruggednesse remaining and men must beare one with another in much for charitie must couer the multitude of sinnes 1. Pet. 4 while the Temple of God is in the world the stones are not perfectly set togither but the worke is still in hand this Temple is still in building wee must beware of the downefall on that side also Then seeing this blessed vnitie must be in God in the truth in the spirit to be built vp in Christ Iesus in true sanctification for hee that is in Christ is a new creature and seeing all concord without this foundation shall fall downe as a rotten building let the