TWO SERMONS upon 1. Peter 5. vers. 8. and 9 Wherein is showed that the devil is to be resisted only by a steadfast faith, how soever he cometh either against soul or body: and that whosoever hath once attained the true and lively faith, it can never be utterly lost, but he is sure to get the victory.  
By M. George Giffard, Preacher of the word of God at Mauldon in Essex.  
LONDON, Printed by Felix Kingston, for Thomas man.. 1597.   

TO THE RIGHT WORSHIPFUL M. joseph Bainham Esquire, and to Mistress jone Bainham his Wife.  
SIR, when I call to mind the reverent and holy memory of that godly Martyr both of your name, country, and house, M. james Bainham, who died most constantly for the truth of the Gospel, as we have his story at large described in M. Fox, pag. 1030. and consider withal the great mercy of God, in continuing still unto that Worshipful name and stock, the same light of faith, and zeal of the truth, and holiness of profession: I nothing doubt to say unto you, as sometime the holy Apostle wrote unto Timothy, When I call to remembrance the unfeigned faith that is in thee, which dwelled first in thy Grandmother Lois, and in thy Mother Eunice, and am assured that it dwelleth in thee also, 2. Tim. 1.5. So it cannot be but a great joy and comfort to those that fear God, to see the posterity of Martyrs, to retain still the holy faith and profession of Martyrs: not only to be of their earthly lineage, but of the spiritual kindred also: not to be next them only in generation, but to follow them in regeneration. And this example of your own cloth, as it is unto us an occasion of rejoicing, so to you it must serve, not as a spur to prick you, but as a star to direct you, and a line to lead & draw you forward to all holy increase of faith and zeal. That holy man, as he was virtuous in his life, devout in prayer, sound in faith, patiented in his afflictions; so most of all was he constant and cheerful in his death: who in the midst of his torments, and out of the raging flames of fire, thus spoke with a comfortable and heavenly voice: O ye Papists, behold, ye look for miracles, & here now you may see a miracle, for in this fire I feel no more pain, then if I were in a bed of down: but it is to me as sweet as a bed of Roses. How ought we now to honour the memory of this blessed man, and how much are you to praise God, that hath given you out of your worshipful house so worthy an example and encouragement to all Christian proceeding? I say again with the same Apostle. Wherefore I put you in remembrance that you stir up the gift of God in you, etc. 2. Timoth. 1.6. And I doubt not, but that as it is true generally in the Church: Sanguis Martyrum semen Ecclesiae: the blood of the Martyrs is the seed of the Church: so more especially in your family, that it hath been blessed of God, and made fruitful, being seasoned as it were by the blood of so holy a man. Saint Ambrose saith, Passio Christi sufficit ad salutem, passio Martyrum contulit ad exemplum: Christ's death sufficient to salvation, the Martyr's death is effectual for example and instruction. You have both Christ's holy passion to save you, and this Martyrs worthy example and confession to instruct you. The memory of this excellent man gave me occasion to present this Sermon unto you, which came to my hands, which containeth a profession of the same faith for the which he died, in you reverencing his remembrance, and honouring his faith: God grant us all the like zeal and holiness in our lives, that we may have the like comfort and cheerfulness in our end.  
Your Worship's well-willer in the Lord, Thomas man..   

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, how soever he cometh either against soul or body: and that whosoever hath once attained the true and lively faith, it can never be utterly lost, but he is sure to get the victory.  

The first Sermon.  
Be sober and watch: for your adversary the devil, as a roaring Lion walketh about, seeking whom he may devour: whom resist steadfast in the faith. 1. Pet. 5. verse. 8.9.  
BLessed Peter an Apostle of jesus Christ, 
1. Pet. 1.1  wrote this Epistle to the Christian jews which dwelled as strangers dispersed here and there in sundry countries, as in Pontus, Galatia, Cappadocia, Asia, and Bythinia. 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, as we read 2. King. 17. And of somewhat later times many of the tribe of juda and Benjamin were also dispersed among the heathen: so that S. james wrote his epistle in like manner to the twelve tribes which were in the dispersion, james 1. ver. 1. These dispersed jews came up out of all lands at certain solemn feasts, unto jerusalem 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 believed in him: and unto them that so believed S. james and S. Peter directed their Epistles. Touching the matters handled in this Epistle of Peter, we are to note that the holy Apostle dealeth principally about the duties of christian life: as namely, the times being then full of troubles and terror of persecutions, he laboureth to make them bold, patiented, 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. Also he useth many grave and forcible reasons to move them unto true holiness, even to walk in the virtues of the spirit of grace, and to bring forth fruits worthy of so high a calling. But first of all he openeth as it were the fountain and beginning of all good actions in man, that is, how God of his great mercy had chosen them, and begotten them in Christ to be his children and heirs of glory. Among these persuasions, admonitions, and exhortations of the Apostle, this is one which I have read unto you, and which I am now to handle. It may be divided into three parts: Of which the first is an admonition, or an exhortation, whereby he stirreth up all the faithful unto sobriety and watchfulness, in these words, Be sober and watch. The second part showeth what cause there is to moon all men unto this sobriety and watchfulness, or how much it standeth them every way upon, seeing they have so terrible and so cruel an adversary, who continually seeketh their eternal woe and destruction: which is in these words: For your adversary the devil, as a roaring Lion walketh about, seeking whom he may devour. The third and last part doth teach how we shall withstand him, overcome him, and put him to flight, that so we may escape from his cruel tyranny: which is in these words, Whom resist steadfast in the faith. All men may easily see, that the matter which we have here to deal in, is of the greatest moment. If a man have lands or goods, and perceive that he hath an adversary which lieth in wait, and seeketh to deprive him of the same, it will move him to take heed, 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. If a man do know that his enemy doth continually seek all opportunity and all occasions how he may set upon him unawares, and with the greatest advantages he can, to take away his life: 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 cometh? Here is a far greater matter, not the loss of goods or lands, 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. I know therefore that so many as have any spark of true wisdom, will be very attentive to hearken to this exhortation of the Apostle, and willing to learn how they may be kept safe from so great a danger. 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, & in the mean time have no regard how to beware of devils, which seek our eternal woe and misery? Hearken therefore (beloved) unto this wholesome instruction: for now will I come to handle every member by itself.  
Be sober and watch. Watching to this end that we may keep ourselves out of danger, is the chief and principal matter of this exhortation: and because no man can be fit to watch unless he be sober, he joineth them both together, and saith unto us, Be sober and watch. It is in vain to call upon drunken men to watch, for sleep will soon oppress them: he that is sober, he may watch: Be sober therefore (saith 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, and two sorts of watching, the one of the body, the other of the mind. He that with excess and riot poureth in wine and strong drink until he be drunken, his senses are then oppressed, drowsmesse cometh upon him, and he falleth into a sound sleep, his adversary may come upon him and do unto him what he will: this we all know to be true. He that keepeth himself in sobriety, & is not overcome with wine or strong drink, but useth them moderately, he can, if need be, watch for to eschew and withstand perils and dangers. 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, so that the spiritual enemy may come unto it at pleasure to do what he will. On the contrary part he that keepeth his mind sober touching those cares and pleasures, so that he is not oppressed nor drowned in them, he can watch, to avoid the spiritual dangers. This then is the thing which Saint Peter doth exhort unto, that we cast out cares and vain pleasures out of our mind, that they make it not drunken, and cast it into a sleep, and so into extreme peril, but that it may continue sober and fit to watch against all spiritual dangers. Our Saviour Christ doth teach that the heavenly seed is choked with cares & pleasures of this life, Luk. 8 verse 14. And if any shall now demand, Doth 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 requireth both: in as much as a man cannot have a sober and watchfall mind which doth follow the drunkenness of the body. 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, and then cares do also enter, how they may provide for the filling of those insatiable lusts: and so their mind is also drunken and in a dead sleep, so that they cannot watch for to eschew any spiritual danger. 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. And therefore our Saviour Christ warning his disciples to watch for his coming to judgement, willeth them first to beware least at any time their hearts should be oppressed with surfeiting and drunkenness, and with the cares of this life, and so that day should come suddenly upon them, Luke 21. vers. 34.36. Where we see plainly that our Saviour joineth both the bodily drunkenness, and the drunkenness of the mind together, as making men utterly unfit to watch. Then beloved, let us give good heed, and follow this wholesome counsel which the holy Ghost doth here give unto us by this Apostle. If we watch not, we are utterly undone, we are utterly cast away, as it shall appear by the next words. We cannot watch unless we keep our minds from the drunkenness of cares and carnal pleasures, and our bodies from excess of wine and strong drink, and continue them sober. And thus much touching the first part.  
Now to the second: For your adversary the dinell, etc. If we be not senseless, & void of all care, 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, if we do not watch, namely, that our cruel enemy the devil seeketh about continually, and lieth in wait greedily to devour our souls, yea even to swallow us up unto eternal damnation in hell. Is it a light matter (beloved) to be devoured of the devil? Is it nothing to go to hell? we are sure to fall into his hands, we are sure to be devoured and swallowed up into the woful gulf of hell, if we do not learn to be sober and to watch, and so to avoid him: for if we be drunken and so asleep in mind, he cometh upon us, and there is no help nor any way to escape him. Behold here, what the cares and pleasures of the flesh do bring men unto, that is to say, they cannot watch, but their mind is drowned and cast into a deep sleep, so that the devil cometh upon them, and taketh them as a pray, swalloweth them up unto eternal captivity. But there is great force in every word to express unto us this danger, and therefore I will handle them particularly. Your adversary. Saint Peter propoundeth unto us an adversary: and what do men look for at the hands of a deadly adversary, but all the harm and mischief that he can work them, and therefore each man hath an eye to his adversary, to beware of him, that he catch him not at any advantage. Now this adversary which is here propounded doth so burn in extreme hatred and malice against God, and against all mankind, that it is given unto him as a proper name: for in the Hebrew tongue he is called Satan, which is as much as to say, an adversary. For he is the adversary, as I may say, of adversaries, or the chief of all other. There is no way of reconciliation to be sought with him, there is no truce to be made, 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. There is no pity or mercy with him, neither is he any way to be trusted, for he is a liar, he is a deceiver, he is a Devil. 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 doth accuse, one that with cavillation doth deprave & lay crime. Look what is best done, that doth displease him most: he is nothing but falsehood and lies: as I said, here is no trusting here is no way or hope of mitigation of his cruel rage. But it may be objected, seeing the multitudes of nations and people upon the earth are so many, how can one Devil put all in danger? for Saint Peter speaketh as it were but of one Devil. While he is in one country, he cannot be in another, and while he is dealing with one man, another then goeth free. For answer unto this, we are to understand, that S. Peter speaketh as of one devil, not because he is but one: 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; we read in the Gospel of a legion of devils which did possess one man; as it is said, they were many: But S. Peter here speaketh as of one, because there is but one kingdom of Satan, & one prince of darkness, that kingdom is not divided, Satan is not divided against Satan, as our Saviour teacheth, Mat. 12. They do all deal in one business, one doth not envy another, one doth not hinder or let another, but further what they can: and so they join all together, as if they were all but one Devil. The bond which doth tie them together in this consent, is that cruel malice and hatred wherewith they burn both against God & man. So God may be dishonoured and blasphemed it pleaseth them by whomsoever it be done: so men may be brought to damnation, they care not which of them prevail most. If one of them do as it were half prevail to cast down a man to perdition, and another do finish it up, they contend not who hath done most. There needeth no praise or commendation in that kingdom to prick any forward; neither any threatening to the negligent: all are carried with a vehement heat to do their uttermost. There is no man free then from the assaults and temptations of Devils: they seek to devour every soul. Let no man imagine that he can be drunken in mind, and so lie asleep; and yet be free from danger: He that will escape must be sober, and watch, for a multitude of devils compass us about. It is said further, As a roaring Lyon. We are very fast asleep if this roaring cannot awake us, and cause us to be sober and watch, especially if we consider why he is said to roar. It is written Psal. 104. vers. 21. The Lions roaring after their pray, do seek their meat at God. Whereby it doth appear that the Lions being very hungry and greedy, they roar after their pray: and therefore to express how greedily Satan doth hunt after the souls of men, how hungry he is for to devour them, he is likened unto a roaring Lion which seeketh his pray. This comparison showeth that he is very terrible, for a Lion is a mighty beast, and being so hungry and greedy that he roareth for the pray, it much increaseth the terror. The devil than is here set forth unto us to be mighty, in as much as he is likened to a Lion, and very hungry & greedy in devouring the souls of men, in that he is likened to a roaring Lyon. Who then that is wise will make himself drunken in mind with cares and pleasures, and lie sleeping when such a terrible enemy seeketh to devour him? And now it may be demanded, what is the cause that the holy Ghost doth 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, as if there were no danger at all: such is our extreme madness. And that is the cause why the Scripture in other places also describeth the devil to be so horrible. Saint Paul calleth the devils Empires and powers, the rulers of the darkness of this world, and spiritual wickedness in the high places. And showeth that the devils have their fiery darts with which they seek to pierce through & slay the souls of men. Ephe 6. ver. 12.16. What a dreadful monster is he set forth to be Reu. 12. He is not only likened to a dragon, but also a most huge great one, yea so monstrous great, that he casteth forth a flood of waters out of his mouth, & his tail casteth down the third part of the stars of heaven. He is not only a most monstrous great Dragon, but also fiery red, burning with hatred, with cruelty, & blood. Full of deep subtleties, for he hath seven heads. Very mighty, as having ten horns. One that hath as a victorious Prince often conquered the nations of the world, for he hath seven crowns. 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, and power? Is here any place to be drunken and to sleep? doth it not stand us upon to be sober and to watch? unless we account it a small matter to fall 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, and with him to be cast into the lake of fire, which is the second death. Revel. 20. ver. 14. O beloved, let us not be so dull hearted, when the Lord doth warn us of such an adversary, as to make no reckoning, but be as careless, as if we had no enemy at all that sought our woe. Men in deed do naturally fear and tremble at any signs of the presence of devils; if he show himself in any ugly form, they be terrified: and yet nevertheless most carelessly make their own minds drunken with cares and carnal pleasures, falling into a dead sleep, so that he utterly spoileth them, and woundeth them to death, and they feel it not. This is even the course almost of the whole world. O lamentable and wretched estate! who can bewail it sufficiently? How many thousand thousands have drunk themselves stark drunken with the delights of this world, and as merry as they be, are by this roaring Lion devoured as a pray, and swallowed up by the Dragon? Drunken persons, especially when they be fallen into a deep sleep, have no perseverance of their miseries: Be they in debt, or condemned to death, they feel it not, but can laugh: and so playeth the drunken world. O how necessary a thing is it then that we be sober and watch, to the end that we may escape such dangers? But it is added further that this adversary goeth about seeking whom he may devour. This doth much yet further increase the peril, & aught so much the rather to move us unto a most careful sobriety and watchfulness: this adversary doth continually seek all occasions, and lieth in wait to espy all advantages, how he may devour us as his pray. If a man have a strong adversary, and one that hateth him so deadly that if he could catch him, he would take away his life: and the same his adversary be a far off in another country, and doth not lie in wait for him, he may be the more secure, he may sleep quietly. But if he be always at hand, and do in all places dog him, to espy his fit opportunity to do him mischief, doth it not stand him upon, if be make any account of his own life, to keep himself sober and watchful? shall be drink himself drunken and lie down to sleep? The Devil our adversary goeth about, he is ever at hand, he seeketh 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, and must have times to eat, and to take their rest: it is not so with the Devil, he is very swift, he is never weary, he needeth no food, nor yet any sleep, he ceaseth not day nor night for to work our destruction. When we travel on the day he observeth us, when we lie upon our beds in the night he dealeth with us, there is no time that we can be free from him. 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: and most carefully he watcheth his fit occasions, and then he tempteth strongly.  
To bring a man unto drunkenness, riot, & excess and to spend his time in vain exercises, he hath his instruments, even riotous persons, which are wholly given that way, for to draw and to persuade. Woe be to that man which lighteth into the familiarity of such sinners that will so allure and entice him. What a wonderful force there is in company for to draw men unto evil, cannot almost be expressed: and therefore when Satan hath found such instruments for to set upon a man, he hath gotten great advantage. When a man is in place where he may secretly commit some foul sin, as theft or adultery, and the occasions offered, than Satan layeth in hard. And so is it in other sins. What should I enter into particulars, seeing he hath a thousand ways, a thousand occasions, yea ten thousand sleights and crafty means for to wind in himself. Alas what shall we do? Our Saviour saith, Watch and pray least ye enter into temptation. Mat, 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: and this place doth show how necessary a prayer it is: for if the Lord give scope to this enemy and leave us to ourselves, he will find a thousand means utterly to spoil us: he will even devour us as his pray, and we shall not perceive it, for therein lieth the greatest danger, that he blindeth the eyes of the mind, and hardeneth the heart, when men feel not his working, nor imagine any such thing. He that is sober and doth watch, feeleth when he setteth upon him, and what harm he doth unto him: where as on the other side, he may do what he will unto those that are drunken and asleep, and they know it not. Thus much touching the second part: now let us come to the third and last part.  
Whom resist steadfast in the faith. If a man's adversary be too strong for him by many degrees, what is he the better that he watcheth, 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, namely, that the power of Devils far exceedeth all power of man: as we see they be described to be mighty and terrible: and there is no way for a man to hide himself from them, but they find him out, and come upon him: what is he then the better that he doth watch? Saint Peter doth answer unto this: that although in our own strength we are nothing to this mighty roaring. Lion yet there is a power in which we shall resist him, put him to flight, and overcome him, and be armed against all harms: and that is the power of faith: Whom resist (saith he) steadfast in the faith. Let it not seem strange unto any, that this power should resist him, and keep us in safety, for it is the power of God. 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. He that is steadfast in the faith, he is armed and standeth in the power of God: for faith apprehendeth the power of God and armeth us with it. He that standeth in the faith, standeth as it were in God, compassed about and covered with his power. And as it is unpossible that Satan should prevail against the power of God, so is it unpossible that he should overthrow that man which standeth steadfast in the faith: for so long as God cannot be overcome, faith cannot be overcome. 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. This is it which S. Paul teacheth where he speaketh of the battle which we have with the devil: My brethren (saith he) be strong in the Lord, and in his mighty power. Put on the whole armour of God, that you may stand against the assaults of the Devil. 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, & having finished all things, stand. Ephes. 6. vers. 10.11.12.13. Now it is faith that putteth upon us the whole armour of God, and maketh us strong in his mighty power. It is faith, as he showeth in the same place, by which we shall quench all the fiery darts of the devil. Likewise S. john setteth forth this matter, saying, Whosoever is borne of God overcometh the world & this is the victory that overcometh the world, even our faith. Who is it that overcometh the world, but he that believeth that jesus is the son of God? 1. joh. 5. ver. 4.5.6. By the world he meaneth the whole corruption of sin, or whatsoever is against the commandements of God, and so the Devil the Prince of the world is included. He that overcometh the world, overcometh the prince of the world: for all the power of Satan's kingdom is in darkness and in sin. Then when Saint john saith that faith is our victory, and that by it we overcome the world, he teacheth that it is saith by which we are armed with the power of God, in which we stand safe, and overcome the Devil.  
Hereby it is manifest what a wonderful precious thing faith is. There is no force that can overcome it, he that hath obtained it cannot be poor, he cannot be unhappy or wretched: all the devils in hell cannot prevail against him. They that trust in the Lord are as mount the Zion, which cannot be moved, but standeth fast for ever. Psalm. 125. vers. 1 If it be then the most excellent thing that is, to stand steadfast in the faith: then are we above all other things to seek after it For wisdom teacheth to seek most for the best things. Gold, pearl, and precious stones do excel in price, and therefore they be greatly sought after: and men do much rejoice when they find them. They be more than dross being compared with faith, by which we put devils to flight, and obtain eternal glory. 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 than God? And if we miss of it we have lost all: seeing without it nothing can defend us from the assaults of the Devil.  
But when we are willed to resist the Devil steadfast in the faith, is it so that we have faith in our own power, or when we will? Can we of ourselves be steadfast in faith? Or is it a matter so easy to obtain a strong faith? Saint Peter hath no such meaning. For goodly things are hard to be attained unto: and faith is the most precious and excellent of all other, & most hard to be come by. It is not in man's will or power to believe and to believe steadfastly at his pleasure. But Saint Peter's meaning is, to move all men to seek it where it is to be found, and by such means as be ordained for to come unto it by. For there is no man almost but will acknowledge that a strong faith is a most rich jewel: but when it cometh 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: or if they do acknowledge it to be the gift of God; yet they never seek it by those means which he hath ordained to work it in men, and to nourish it up in them. When we are therefore willed to resist the Devil steadfast in the faith, it is as much as to say, give all diligence, and use all the ways and means that may be to increase and strengthen your faith, that you may overcome the Devil. If you be diligent that way, happy are you, and if you take not that course, then are you utterly undone: for what way can you then escape the power and tyranny of the roaring Lion?  
But it will be said, S. Peter doth not here show how men shall come to this steadfast faith. No, for his whole doctrine tendeth to that point, in all this Epistle, and therefore he needed not to put them in mind particularly: yet it shall not be amiss for me to note somewhat.  
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: we are all of us by nature shut up under unbelief, and in miserable blindness: which while many do not know they rest and content themselves in a certain dead image of faith, and are utterly seduced, for that faith hath no power. 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. He is desirous to know what the promises of God are which he is to believe, and what the way is in which he must walk to perform the duties of a Christian life: for the true faith worketh by charity (as Paul saith) and cannot be without good works. He searcheth the Scriptures (as Christ willeth, joh. 5.) he doth with all diligence bend his ear to hear the holy Gospel of jesus Christ preached, feeling therein the power of God to work faith. He doth cry and call unto God day & night for to teach him, to lighten him, to give him understanding, & to increase his faith: He findeth the blessing of God in these means, & therefore apply them. But now on the contrary part, he that resteth in this, God giveth faith, and if it be his will. I shall have it, and so despiseth all means, not considering how God giveth faith, is utterly awry, and out of the right way. From hence it is that there be so many commendations of the word of God, and of the lively power that it hath to save our souls. From hence it is that we are often called upon to give ear to the voice of God, to hearken to his counsels.  
Thus shall we obtain the holy faith. 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. Moreover, he is to take heed that will be steadfast in the faith to resist the devil, that he be rich in good works, and that he abstain from committing those vices which nature doth lead unto. For in the time of trial, in the hour of temptation, or when Satan doth assault, it will greatly shake the mind, if a man when he doth look for the arguments of a true faith, and findeth that he hath been fruitless: but if his conscience do accuse him not only of a slackness in good works, 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.  
This Apostle in the first chapter of his second Epistle teacheth, that if we join virtue with our faith, and with virtue knowledge, and with knowledge temperance, & with temperance patience, and with patience godliness, and with godliness brotherly kindness, and with brotherly kindness love: we shall make our calling and election sure, we shall if we do these things (as he saith) never fall. 2. Pet. 1. vers. 5.6.10. We shall perceive assuredly if these things be in us, that God hath called us effectually, and that he hath chosen us. And therein doth consist the steadfastness of faith, even when we are sure that God hath chosen us in his son unto life eternal. If this assurance of God's love and favour towards us were not to be attained unto, 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: 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.  
But here it may be demanded, whether the devil be to be resisted only by faith, or some other things to be used? I answer, that Saint Peter doth set down the only way by which we are to resist the devil: we have nothing whereby to withstand him but faith: 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. The power of God alone is sufficient (every man will confess) to shield us from the Devil, and no power indeed but the power of God. Faith only armeth us with that power of God, and maketh it as it were ours. He that standeth and liveth (as the the Scripture speaketh) by faith, standeth and liveth not in himself, but in the power of God. If we think it lawful to seek help to resist him, and to put him to flight any where but in God, then may we use some other way to resist him besides faith. We are to resist him by prayer, will some say. That is true, for prayer is a special fruit of faith: the lively faith doth bring forth true prayer. And if the prayer be not of faith, it cannot help to deliver us from the tyranny of Satan. Faith sendeth up prayer, yea with fasting strong prayer, which draweth down the power of God upon us, which shieldeth and defendeth us from the rage of the fiend. All other means that have been devised to put devils to flight, are vain and frivolous, yea mere illusions of Satan's own devising, which wickedly deface the power of God. For when men cannot resist by faith, then do they fly unto those other means as more sure. Woeful is the state of the world in this thing: that when men will not learn of God to resist the devil: they learn at the devil himself. But that this thing may be more evident, we are to see how many ways the devil seeketh to devour us. I do not mean that we should in particulars see those ways by which the Devil devoureth the souls of men: for who is able so to express them? surely not any mortal man. For he hath manifold sleights, subtleties and crafts: yea even ten thousand devices of all sorts to snare, and to entrap the souls withal: He hath also his forces and fiery darts of terror to wound withal. It is no dealing in particulars: but to be armed strongly to resist him howsoever he cometh. My purpose therefore is but to touch certain general heads which contain the rest. So that this cruel adversary, this roaring Lion the Devil may catch the pray & devour it, he careth not which way it be, for that is the end of all, if he may carry souls to hell. And therefore according to the several states and conditions that men be in, he frameth himself to set upon them.  
There is no man (I suppose) which will make any doubt that the devil coveteth to plunge all men as deep as he can into all evil: but according as men are apt and inclived, he is feign to deal as he may, with some one way, with some another. Such as be ignorant, & in darkness, with them he dealeth that he may keep the pure, clear and heavenly light of the Gospel out of their hearts, & so hold them still under the power and in the kingdom of darkness. Touching these Saint Paul saith, If our Gospel be hid, it is hid to those that perish: 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: which is the image of God. 2. Cor. 4. vers. 3.4. To bring this to pass this enemy useth special means, by which he may diffame the Gospel and the profession of it, as a doctrine not to be suffered, breeding and drawing with it so many enils As namely, he soweth errors, heresies, and wicked opinions. He is the father of all such things. He raiseth up the heretics and schismatics, and then suggesteth to the hearts of men, which be his chief servants, that the Gospel hath bred them, and they proclaim it with open mouth. Behold and see (say they) what a doctrine is this, yea this new learning, that hath brought forth so many foul heresies and divisions. The devil (say they) the devil goeth with it. How can it be of God? how can it be good doctrine which bringeth forth such fruit?  
Satan did practise this while the holy Apostles were alive upon the earth: as we read how the false Apostles did seek almost every where to pull down that which S Paul had built. S. john in the Revelation mentioneth the Nicholaitanes, and a woman which said she was a Prophetess, that taught & seduced the servants of the Lord, that they might commit fornication, and eat of things offered unto Idols. And the same Apostle saith that in his time there were many Antichrists (for so he calleth the heretics which then were) 1. joh. 2. S. Paul said to the Elders of Ephesus. I know this that after my departure there shall enter in among you grievous Wolves, not sparing the flock, and there shall rise up of yourselves that shall speak perverse things to draw Disciples after them. Act. 20. When all the Apostles were taken out of this life, than was this prophecy fully accomplished, for than did the devil send forth even routs of wicked heretics which did seduce many, & greatly trouble all Churches. Then had he those which cried out: 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. And in like manner in these days, when the light of the gospel again broke forth, he raised up horrible heresies and sects, and then setteth his servants a work to cry out: See what fruits this new Gospel bringeth forth? This hath made many so much offended at it, that they will not hear it: and so the Devil holdeth them still in their former blindness, and devoureth them as a pray. Also he raiseth up lies and slanders to diffame both the doctrine and all that profess it. This hath been his ancient practice: Christ was said to have a devil, to be a raiser of sedition, and an enemy to Cesar. His Apostles were deemed to be raisers of faction and disturbers of the common peace, enemies to the state of princes, and the Christians ever were accused to be men which secretly among themselves did commit most foul and abominable sins. 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. Thus hath he in all times held many in darkness, by making them out of love with the doctrine of salvation. And as when Christ was risen from the dead, Satan did raise and spread a lie, namely that while the watchmen were asleep, the disciples of Christ did steal him away, 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. For as S. Paul saith 2. Thess. 2. Because men receive not the love of the truth, God sendeth them strong delusion to believe lies. Now for a man to resist the devil in these practices, that he be not seduced and held in blindness, it is necessary to have knowledge of the truth and a lively saith. For if he come once to that, he shall find that the Gospel is the pure and heavenly light, even the power of God to salvation as S. Paul saith, to every one that believeth. Rom. 1. And that these sects and heresies and troubles that follow it, are raised up by the devil himself, even of purpose to diffame the truth, that so men may abhor to hear it preached. Such as have received the knowledge of the truth and are lightened, in them he seeketh how he may quench the light, or take the power of it out of their hearts, and so devour them as his pray.  
He hath divers ways and means to effect this. To such as be the weaker in knowledge, even as babes in understanding of the heavenvly mysteries, he layeth stumbling blocks and offences, that he may cause them to stumble and fall, or to turn aside out of the way into which they have entered. He raiseth up terrors, troubles, and perils to abash them. He tempteth and leadeth into despair, shooting his fiery darts. To avoid these perils, there is no way, but that as S. Paul prayeth for the faithful at Colossa, that we be filled with the knowledge of the will of God in all wisdom and spiritual understanding: that we may walk worthy of the Lord in all pleasing being fruitful in all good works, and increasing in the knowledge of God: strengthened in all might through his glorious power, unto all patience and long suffering with joyfulness, Coloss. 1. vers. 9.10.11. Some others that have received more knowledge he seeketh to cast down through pride and presumption, he tempteth them to be puffed up, and to swell, and so leadeth them into sects, errors, and heresies, as his fit occasion serveth, one part into one, another into another.  
Hear is need of sound knowledge of heavenly things, and of that sincere faith which purgeth the heart, and emptieth it of pride and humane presumption, leading men to rest only upon God with fear and trembling, even with true humility. Also as he perceiveth men's inclination, he tempteth and leadeth them into grievous and abominable sins, and such as God is highly displeased withal, some into one, and some into another, and so casteth them down. And in this he is wonderful subtle, and can find what sin a man may most easily be brought into. If he be inclined to vain mirth and lesting, he seeketh to fit him with companions for that: that when he hath received the touch of heavenly motions, that vain mirth may put it out. 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. And so is it in all other vices: so that men had need watch and pray lest they enter into temptation. They need to be armed with a steadfast faith to renste, that by their faith, all the fiery darts of this horrible enemy may be quenched. His subtleties to keep men in blindness, his lies and slanders to drive men from the Gospel, his assaults to lead into despair, his stumbling blocks and terrors to turn men out of the way, his temptation to lead into heresies and sects, or into any foul sin, or whatsoever darts he shooteth, there is no way to resist him, and to be kept safe, but by a true, a lively, and a steadfast faith. Therefore (beloved) seeing this enemy is so vigilant, & doth so cruelly seek our destruction night and day, 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, so many fiery darts to wound unto death: and seeing we are so ready to be seduced, having no power of ourselves; let us seek to be strongly armed with the power of God, that so we may get the victory. There is no way for us to be armed with the power of God, but by faith; so that the end of all is this, that men labour for the increase and strengthening of their faith: use all good means and that continually for the furtherance of the same. If upon such a danger we will not be admonished by this wholesome admonition of the Apostle, we are more than foolish or mad.  
It may be some man will say that the devil is to be resisted only by faith when he cometh to hurt the soul: but is it not another case when he cometh to hurt the body, the cattle, or the goods of a man? Is he then also to be resisted only by faith? Or is it all one when he cometh to do those things of himself, 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, first it is to be granted that the devils do indeed delight to torment and to hurt man any way. And withal we see it plainly taught in the scriptures that he hath had powwer and leave sometimes granted unto him so for to hurt: As it was granted unto him to destroy jobs goods, some by fire, and some taken away by robbers: to kill his children, and then to plague him in his body with most grievous sores. We read of many in the Gospel whose bodies were possessed with devils, and whom he did torment in very grievous manner.  
And we must know withal that when he doth hurt in the body or in the goods, his chief drift and practice is thereby to destroy both body and soul, 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. We read in the Gospel of two possessed with devils, and jesus casting forth the Devils, they besought him to give them leave to enter into an heard of swine, he gave them leave, they entered, and carried the whole learde of swine headlong from a steep place into the sea, and drowned them, Math. 8. What was the purpose of those devils, what was their desire? Was it no more than for to destroy the poor dumb beasts? Yes verily they had a further reach, & a deeper practice. This it was, they sought to bring Christ into hatred with the men of that region among whom he was now come: and why? but even that they might not hear him bringing the word of life. They knew that those men were worldly minded, and that the loss of their hogs would grieve them sore, and that they had rather be without Christ, then that he should bring them such loss. And so it came to pass, for the men of that city came forth and entreated him to departed out of their coasts. 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 seeketh to work. Then further we may be sure that it is all one whether he come of himself, or be sent by a witch. 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. 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. Howsoever he cometh, we must know it is the Lord GOD of heaven that hath sent him, 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: and there is no way to be armed with that power, but only by faith. 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: the father brought him to the Disciples of Christ, that they might cast him out; but they could not: jesus cast him out. Then the Disciples did ask him why they could not cast him out? He said unto them, because of your unbelief. This kind (saith he) goeth not out but by prayer & fasting, Math. 17. Where we see that the devil tormenting the body, is to be cast out by faith, yea by a strong faith, which is to be assisted with fasting and prayer. But what if the devil (say some) afflicting the body, or destroying the goods cannot be removed by faith or withstood, shall not men than seek to remove him, 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, and tormenting the same, prayer hath been used, and that very often, and yet no remedy hath been found, but by other means he hath been expelled. Yea, some have been of that mind that God having given Satan power to touch their bodies, their children, or their goods, they would seek no further but to God, saying, that as he had given him power, 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. God hath appointed means, and they tempt God that refuse them. If a man be fallen into a ditch, and lie still praying, God help me, Lord help me, and doth not stir to climb out, he may he long enough. 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, doth give leave to Satan to afflict his children. This is for their good. What should I use any proof for this, but the example of job? He was throughlie tried. Now seeing it was the will of God that he should so be tried, both for his own good, and for the instruction of many others, though his faith were a right strong faith, yet in this thing it did not repel Satan, but he had power given him to touch his goods, children and body. And so we may hold it undoubtedly, that if God will give power or leave unto Satan to touch the body, the children, or the goods of any faithful man, for such a purpose as this was in job, faith doth not remove him from so afflicting: but faith in those so for a time afflicted doth resist him, so that he doth not nor cannot prevail against the soul. That is enough for us. Such a man is to submit himself to the chastisement of God for his trial. If Satan cannot be removed from hurting him in those outward things which are of less value, let him hold fast that he resist him by faith, 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. Let him know it is for his good that he is so chastised.  
The woman of Canaan, Math. 15. was a woman of a wonderful faith, for Christ saith, I have not found so great faith in Israel, and yet the Devil did torment her daughter. 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. 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.  
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. They have despised the laws of God, they be careless to know the way of salvation. When this scourge is upon them, they are to weigh and to consider how grievously they have offended, and how much they have provoked the Lord to wrath, who hath therefore given leave to this wicked enemy so to plague them. They should now seek unto the Lord and entreat him to have mercy upon them. They should lament and bewail their sins, and turn from their wicked ways unto the way of righteousness: and then should this their calamity be a mean to bring them nearer to God, to the salvation of their souls. They are to entreat the Lord upon their repentance to remove the plague from them. And if it be not removed, they are still more and more to be humbled, they ought to fast and pray, yea they are to use all good means to come to the true knowledge of God, and to a sound faith, that they may escape from being devoured by this enemy unto eternal damnation. If the Lord do not deliver them by and by, but that they be tormented in their own bodies, or in their children or goods, let them know it is because they do not so thoroughly repent, nor so throughlie seek the Lord as they ought to do. Let them therefore yet humble themselves further, and seek more earnestly to know the way of God, and to be armed with true and lively faith.  
There was a woman which had a spirit of infirmity eighteen years, and was bowed together and was bowed together, and could in no wise lift up herself: jesus healed her, and said, that Satan had bound her eighteen years. Luk. 13. ver. 11.13.15. If the Lord shall give Satan power so long to afflict, let us not fall from God: let us not seek to resist him any way but by faith. Ye say it is known by experience, that where the devil hath tormented some, prayer and all holy means have been used, and yet no help at all, until other means have been sought. Then belike there be means which are stronger against the devil than faith & prayer. And there is some power mightier against him than the power of god: 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; or else they have them prescribed by some wise man, or wise woman, who have them from the devil. These be very paltry things (as there be a number, I need not to repeat them, they be too well known, and too much practised) and yet they be more sought unto then faith is, which armeth us with the power of 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 fit to teach them or of more power than God?  
But ye say, we see the thing is wrought by those means which could not otherwise be obtained, Satan is expelled, and ease hath followed. Hath Satan expelled Satan? or hath he taught how he might be expelled indeed? Is the devil become so simple? Will 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 sore in his body, he feareth that it is some witch that hath done it. He is advised by his neighbours to send unto some cunning man. word is sent back, that indeed he hath bad neighbours: let him do such or such a thing, and he shall have ease. Well, he doth it & hath ease. What shall we think that the devil is driven out? A woeful driving out. He doth cease from tormenting the body for a time, that he may enter deeper into the soul. He winneth by this driving out. The like may be said where he hath power given unto him to destroy men's cattle. They be taught many things how to resist him: among other to offer some  offering unto him, they must burn somewhat alive. Well he cometh no more: there is a power above faith that hath put him to flight. And where as you say that some have been of the mind that they would not seek any way or means, but only to God, and would rest until he should restrain the devil: but have been glad in the end to use other means. It is a lamentable hearing, that the faith of any should so far fail: that in steed of approaching nearer to God by strong repentance, they have turned to the counsel of the devil. 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: yea they ought to have considered the weakness of their faith, and the grievousness of their sins, and so have sought by all means possible to get a steadfast faith, and unfeigned repentance. This their affliction by Satan should have been a warning unto them, to make them cleave more firmly to God, & to look better to themselves, and see how it hath driven them to run back from God to the devil. But you say God hath appointed means, and he that refuseth the means tempteth God. As for example, shall a man cry, Lord help, and not stir? Indeed if you could prove that God had appointed such means to drive away devils where faith cannot, your saying were true. 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, but it is his own sleight that seemeth to be repelled and vanquished, when he is not; they be means of his own devising, which he hath taught by those that have familiarity with him.  
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. We are to be taught of God, Christ jesus is our only Doctor: shall we then learn at the mouth of Devils? A man is taken lame, he suspecteth that he is bewitched, he sendeth to the cunning man: He demandeth whom they suspect, and then showeth the image of the party in a glass. When this is done he showeth and prescribeth what the lame man shall do for to get remedy: how he shall cause the old witch to come unto him, and how he shall use her. Here all is done by the direction of the devil: are these means then appointed by God? Also there is one whom Satan doth as it were possess and doth torment the body: there is seeking unto god, but not like the Cananitish woman that came 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 Saul, who receiving no answer from God, gate him by and by unto a Witch: for not finding help by faith and prayer, or by those ways that God hath appointed, they then begin to hearken to the devil, and he telleth them that if they shall do such a thing, such a devil shall departed. Hear be the means, which some do hold to be appointed by God.  
But is not this a wonderful blindness that Satan can set up himself to be a teacher, 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 doth allow it. Shall a man be glad for to buy ease so dear? May we call that ease, when the devil ceaseth 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, 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 doth seem to mitigate, but afterward doth increase the disease? Even so the blind people do imagine that Satan is expelled by those means, by which indeed he entereth more deep into them. For tell me but this, wherein doth the kingdom of the Devil consist? Is he not called the prince of this world, and the prince of darkness? This his kingdom doth consist in infidelity, in darkness and in sin. He that is under the power of sin, so that sin hath dominion over him, he is under the power and working of Satan. Sin is his kingdom, there is his throne, ye cannot separate them, he cannot be cast forth, and sin still remain in force. 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: for these be the works of the devil. Hereupon our Saviour said to the jews, Ye are of your father the devil: ye do the works of your father. joh. 8. He that will then cast forth the devil, he must cast out those works. For he that committeth sin is of the devil, as Saint john saith in his first Epistle chap. 3. He that still committeth sin, 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. A man is ignorant of the word and ways of God: with his ignorance of necessity goeth unbelief: with unbelief there go the unfruitful works of darkness. There is much vanity of mind, there is much profaneness, there be foul errors and abominable vices.  
This man hath some of his cattle destroyed by the devil: he would have the devil expelled, he hath not faith which armeth men with the power of God: he hath not the faith which overcometh the world, 1. joh. 5. or which purgeth the heart. Act. 15. or which quencheth all the fiery darts of the devil. Ephes 6. or (as Saint Peter saith here) resisteth him: And seeketh some other helps to resist him, yea, to be delivered from him, and never doth consider that he is first to have him removed out of his heart. He should consider that the devil (as Saint Paul saith) worketh in the children of disobedience. Ephes. 2. vers. 2. And therefore so long as he is disobedient to God, Satan cannot be cast forth of his heart. If those things can resist Satan which men do learn and practise here in the world, as there be a thousand devices, by which he persuadeth the world that he is resisted: than it skilleth not whether a man be godly or ungodly, faithful or unfaithful, touching the resisting & putting devils to flight. If when a man's cattle are plagued and destroyed by the devil, it will deliver the rest if he burn one alive: this way may the jew, or the Turk, or the heathen cast him out as well as the Christian. And so it may be said in all other their wicked means. They tend wholly therefore to this end, that men may be held in infidelity, in blindness, and hardness of heart, even void of repentance for their sins, that is the craftiness of Satan. 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: they be persuaded that the devil hath nothing to do with them. And therein lieth one of the greatest subtleties of Satan that he may devour men when they dream of no peril, and therefore seek not to God, to be armed with his mighty power through faith. For when men do know that there is no way to escape but by faith (as Saint Peter saith here, whom resist steadfast in the faith) if they be not mad, they will have a care to attain to that true faith.  
In the Popery there were many things devised to drive away devils. Men were persuaded that the sign of the Cross did put him to flight. They had their conjured holiwater to sprinkle upon the men, and in their houses, & thither the Devil might not come. Likewise if a man had a piece of holy bread in his purse, or any where about him, he was armed, he might go safe in the darkest night that was. There were hallowed candles, and within the light of them the wicked Prince of darkness could not approach. But there was yet a stronger thing and a more terrible unto the Devils, than all the rest, even to hunt them out of the country.  
The Lord sendeth lightning and thunder, and mighty winds: he doth thereby declare his majesty. When these tempests do arise, the devil would gladly make men believe that he hath raised them: he would be as a God of power: and therefore he coveteth to show himself in those tempests, and so doth come with terror. To meet with this mischief and to repel him, the Papists had their hallowed bells, their Saints bells, 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. O how the Devil was scared with these things! S. Peter forgot himself that he did not tell of these, and not speak of resisting him by nothing but by faith. Such ready helps for to defend men, and so easy, and not one of the Apostles would tell of them: but speak only of faith to be our victory. Well (beloved) know for certainty that all these are but sleights of the Devil: which were used in the popery, and which many at this day do use when they suppose that they are bewitched. Leave all such ungodly ways which the Devil teacheth, and hearken to the holy Ghost, which willeth you to resist the Devil steadfast in the faith. Let all your study, and industry, and care be, to be armed with a strong and lively faith. That shall cover you, and compass you about with the almighty power of God. Ye shall be as the mount Zion (saith the Prophet in the Psalm) that cannot be removed. All the infernal powers (or as Christ saith, the gates of hell) shall not prevail against it. If you have that faith, the roaring Lion shall not devour you: but all his fiery darts shall be quenched. He will do what he can to hold you in blindness, to lead you into sin, 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. Blessed be our Lord that hath given us such a tower of refuge. Amen.  
FINIS.   

THE SECOND SERmon upon 1. Peter, chap. 5. vers. 8. and 9  
Whom resist steadfast in the faith. We have heard the exhortation or warning which Saint Peter giveth unto all men to be sober and watch. We have also in the second place seen the cause why it behoveth us to be watchful. There is an adversary that doth seek to devour us both souls and bodies unto eternal destruction. Your adversary the devil (saith he) like a roaring Lion walketh about, seeking whom he may devour. In the third place we have been taught how to withstand him and to get the victory over him. Whom resist steadfast in the faith. Where it hath been showed that faith armeth a man with the power of God. The power of God is invincible & cannot be brought under, but getteth the victory over all the terrible might of Devils: 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. Whereby it is manifest what a wonderful rich and precious jewel faith is. It preserveth us safe from devils, and therefore is to be coveted and sought for above all treasures. It is to be sought for at the hands of God, he is the giver of it, and it is not a thing which is in man's own power. Moreover, seeing God doth give it, and nourish it by means, he that will be steadfast in the faith, must use those means that be ordained. Also it hath been declared, that faith is the only thing by which we are to resist the Devil: in as much as faith alone armeth us with the glorious power of God. Satan hath many ways whereby he seeketh to devour and to swallow up into hell the souls and bodies of men: as to hold some in blindness and ignorance, to lead 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 cometh, faith doth quench all his fiery darts arming the soul of man, covering and compassing it round about with the mighty power of God. Al those vain, yea those most wicked means by which men seek to repel Satan, are to be renounced as mere illusions. Men are to be taught of God, and not to learn of devils: but devils have devised those means, and by such as have familiarity with them have delivered the same to be put in practice. As there be such devices among the Sorcerers which Satan hath craftily conveyed in: so also in the Popery they did not seek as Saint Peter willeth to resist him by faith, but invented other ways. Thus far we proceeded in handling this Scripture: And now it remaineth as a principal question to be handled, whether this faith, by which the devil is to be resisted, can be overcome in any? that is, to speak more plainly, whether any man that hath the true and lively faith, by which the devil is resisted, can utterly lose it, and fall from God finally? whether his faith may utterly fail and be vanquished, & so having resisted Satan for a time steadfast in the faith, yet in the end he may be overcome and devoured by him?  
Touching this question, the Papists do hold that a man may have the true and lively faith, and so fall from it, as that it be utterly & wholly quenched in him, yea finally. And so by their doctrine such as do stand in this faith which Saint Peter requireth, and with the same do resist the devil, may by the devil have that same their sound and true faith overcome, and so perish eternally. Others there be, who will seem to differ somewhat from the Popish sort about this matter, and they do hold that the very reprobate (some of them at the least) are partakers for a time of the true, lively, and justifying faith, which is afterward wholly and finally extinguished in them. Moreover, they do hold, that the same true and lively faith may be wholly extinguished in the elect, but not finally, because it is unpossible that the elect should perish, and therein they differ indeed from the Papists, which make election conditional. If this doctrine of theirs be true, then is there no man that can be certain of his salvation. There is no man that is sure he shall stand to the end, no man can resist steadfast in the faith. For he that to day doth get the victory over the devil by a true and lively faith, to morrow may utterly lose his faith, and be overcome by the devil. If it be so, then hath not Saint Peter here taught how we shall have undoubted victory: if he will us to resist by such a weapon as may be broken or destroyed, or plucked away from us, we are then but in a very weak case.  
It may be they will say, there is undoubted victory so long as a man doth resist steadfast in the faith: and that Saint Peter hath no further intent. That is the thing which we are to inquire of. And this shall be made manifest, that whosoever hath the true and lively faith, shall undoubtedly get the victory over Satan: that it is unpossible that his faith should be wholly extinguished, it is unpossible that he should perish.  
This is it which we affirm, that whosoever doth attain unto a steadfast faith (which is the thing which Saint Peter here requireth) that faith can never be overcome: for if it be overcome, it is not steadfast. It is the purpose of Saint Peter, not to teach that so long as a man is steadfast in the faith, so long he shall resist the Devil, and get the victory, taking this, so long, as if it were uncertain that he which is once steadfast, shall continue to the end: but this is his full meaning, that so many as attain to be steadfast in the faith, shall undoubtedly vanquish Satan, and never be vanquished by him. Hitherto then tendeth his doctrine, even to show, that as we are compassed about and beset with devils, who like most greedy devouring Lions do seek continually for to swallow us up: 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. It is as much as if he should say, the Devil can never overcome a steadfast faith: obtain that and you are sure to stand to the end.  
Beloved, we are not then to labour only for faith, but if we will be sure to overcome the devil, and to stand to the end, we must labour to obtain a steadfast faith. 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, 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: Here unto (saith 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. 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 jesus Christ. 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. Wherefore brethren give rather diligence to make your calling & election sure: for if ye do these things, ye shall never fall. For by this means an entering shall be ministered unto you abundantly into the everlasting king doom of our Lord jesus Christ. 2. Pet. 1.5.6.7.8.9.10.11. In this place S. Peter doth most plainly affirm that they which have such a faith as goeth with those fruits, they come to an assurance that they be called of god, & chosen unto life and glory: and he doth assure and warrant them that they shall never fail. He addeth as a reason that they have an entrance into the kingdom of Christ, which is everlasting. 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 ye shall never fall? Do not they fall which lose the faith, or in whom it is wholly quenched? Christ reigneth in all those which have the lively faith, and if his kingdom may be broken down again where it once taketh place, how can it be said in every respect to be eternal?  
Now to join these two places together, that man hath the steadfast faith whereby he doth resist the devil, which doth those things which S. Peter mentioneth, and thereby is sure he is called and chosen, and that he shall never fall. He is firm & steadfast in the faith which cometh unto this: and such as have proceeded no further in the power of a fruitful faith, but that they be still uncertain whether they shall stand to the end, how can they be said to resist the devil steadfast in the faith? When S. Paul telleth us that the shield of faith doth quench all the fiery darts of the Devil, it is to give courage and comfort, that such as have once gotten that shield, shall never be overcome: for if the faith be overcome, than it doth not quench them all. The like courage and comfort Saint Peter doth here minister, by showing that being steadfast in the faith Satan is resisted. Where a man is sure to get the victory how valiantly he doth fight, what assaults he will endure, and with what comfort and consolation of mind. But if the battle be made doubtful, that although he have so lively a faith which worketh by charity, yet he may lose it, he may be overcome, it daunteth and discourageth, it taketh away the comfort and consolation. And this is to overthrow that which the Lord of special purpose hath allotted to his children, namely, that in all the trials, and afflictions, and temptations which they pass through, they may have strong consolation. 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. Heb. 6. ver. 17.18. If God hath confirmed his promise by an oath, that all they which believe in his son shall have eternal life, 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, and then some hope of pardon followeth, it somewhat comforteth that they may suppose it may be they shall escape the torments of death, and not be executed; but so long as there is doubt they have no strong consolation: but when they know assuredly, & have it confirmed unto them that they are set free by pardon, then is their consolation strong indeed. We are all of us for high treason against God condemned to hell to endure eternal torments: A covenant and promise is made, that so many as do believe in the son of God shall have free pardon, and so not only escape from those endless miseries, but also be lifted up into eternal glory. So many as do 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. 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, but hath promised and bound that his promise with an oath, that every one which believeth shall be saved. He feeleth that he hath a faith, and it doth comfort him: but until he feel that the same his faith is the true and lively faith which getteth the victory over Satan, and which can never be vanquished, he cannot have strong consolation. Eternal woe with the devils in hell is a most grievous thing, & unpossible it is that any man should have strong consolation, unless he be sure that he shall be delivered from it: Whereupon it followeth, that seeing the blessed Lord God hath ordained that his children shall here in the midst of the battle against Satan have strong consolation, that he doth also give unto them assurance of faith, yea such a faith as they do know can never be overcome. Take away the one & take away the other. 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. If they will object that many have great gladness and consolation which have not any true saith, I answer, that the blind world is drowned in a carnal consolation, they do not sound believe, nor sensibly consider what estate they be in. They be but as drunken men, who through exceeding drunkenness passing towards horrible torments, do not perceive it nor regard it, but are merry and laugh and sport themselves: For they which are so merry and do sport themselves so much in sin and in carnal pleasures, if they did know or advisedly consider whither they be going and what remaineth for them, it would damp all their mirth. It is not the strong consolation which the holy Ghost speaketh of, that they have. Theirs is but a drunken madness. Such only as by a lively faith do feel the power of Christ in them mortifying and slaying sin, & 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. They be assured that they be delivered from hell, and made heirs of eternal glory: in as much as they know that God doth sanctify none but those whom he doth glorify. 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: and likewise, that the elect do so fall, that the same true and lively faith for a time is utterly quenched in them. if it be so, than all assurance is gone, and with it there vanisheth away all strong consolation. For if the true faith be in the reprobate, then cannot any man thus argue, I have the true, lively and sanctifying faith, therefore I am chosen of God and sure to be saved. Neither can he say thus, If I fall, I shall rise again: 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, or testimonies upon which they stand, to prove that the true faith may be utterly lost. In the old Testament it is thus written, But when the righteous doth turn away from his righteousness, and commit iniquity, and doth according to all the abominations which the wicked doth, should he live? all his righteous deeds which he hath done shall not be remembered: for his transgression in which he transgresseth, and for his sin in which he sinneth, for these he shall die. Ezech. 18.24. The Lord jesus saith, that there be some which do believe for a time, & in time of temptation go away. Luk. 8. 1●. Thou standest (saith S. Paul) by faith: be not high minded, but fear, Rom. 11. ver. 20. Also the same Apostle speaketh of some that made shipwreck of the faith 1. Tim. 1. vers. 19 He that thinketh he standeth, let him take heed lest he fall. 1. Cor. 10. ver. 12. Christ saith to the Angel of the Church of Ephesus. Thou hast left thy first love, reve. 2. ver. 4. Take heed lest any man fall away from the grace of God, Heb. 12. vers. 15. And S. Peter doth speak of such as are like the dog that returneth 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, but in general, and thus, that whatsoever the word of God speaketh of falling from grace, of turning from the way of righteousness, or losing the faith, it is not to be understood of the grace of sanctification or of the true lively justifying faith, but of that other faith which the holy scriptures do speak of, which the wicked may have, and of those graces which they also are after a sort made partakers of. 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: 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, or of those that be sanctified. I am (saith Christ) the true vine, and my father is an husbandman. Every branch in me that beareth not fruit he taketh away, and every branch in me that beareth fruit he purgeth that it may bear more fruit. joh. 15. vers. 1.2. Christ is the vine, & they which profess his name be the branches. These branches be of two sorts: the one sort beareth no fruit, the other sort beareth fruit. 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 engrafted into Christ and do receive as it were the sap or juice of life from him. Their faith is that, which Saint Paul saith, worketh by charity, and therefore every one that hath that faith beareth fruit. Then who be those branches that bear not fruit? They be Christians in name and in profession; otherwise he would not say, Every branch in me that beareth not fruit. They be after a sort grafted also into Christ in as much as they have been baptised, 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. By this we see it is evident that there is a difference of faith, there is a fruitless or a dead faith, and there is a faith which is lively, and cannot but work. Then see how we are to argue out of this place. Every branch that beareth fruit, that is, every one that hath the true and lively faith, shall be purged, that it may bear more fruit: therefore not any one of the reprobate have the lively faith. This consequence is clear, if we consider that he saith, Every branch that beareth fruit he purgeth, not to take it afterward away, but that it may bear more fruit. For will they be so bold as to say thus, Some branches that bear fruit shall be taken out of the vine, 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: but yet in the end they shall also be taken out of the vine, were not that a strange speech? What difference, or what a vain difference were that which Christ maketh of the branches, touching perseverance in the vine if the fruitful branches, 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 speaketh sometimes unsuersally, when as yet exceptions in particulars are for to be admitted: and so his saying doth stand true although some branches that have born fruit, be taken out of the vine and do perish. I answer, that this cavil is of no force here because oursaviour doth so speak universally, that he also speaketh singularly. He saith not all the branches that in me bear fruit, but every branch in me that beareth fruit, he purgeth that it may bear more fruit. So that we may conclude, that there are none of the reprobate that have the true and lively faith: for if they had, they should bring forth fruit and so remain for ever in the vine. Again, whosoever knoweth that he bringeth forth fruit, he may be assured that he shall continue in the vine for ever, he shall never perish. Also Christ saith, I am the bread of life, he that cometh to me shall not hunger in any wise, and he that believeth in me shall never thirst. This is the will of him that sent me, that every one that seethe the son and believeth in him may have everlasting life: and I will raise him up at the last day. I am that bread of life, your fathers did eat Manna in the wilderness and are dead. This is that bread that came down from heaven, that if any man eat thereof, he should not die. I am the living bread which came down from heaven, if any man eat of this bread he shall live for ever. He that eateth my flesh and drinketh my blood hath eternal life: This is that bread which came down from heaven, not as your fathers did eat Manna, and are dead: he that eateth of this bread shall live for ever. joh. 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: but that whosoever believeth he is assured of life eternal: Christ teacheth that he is the bread of life, and that whosoever eateth of that bread he shall live for ever. It is not possible that any man should eat of that bread, and yet not live for ever. Every one that believeth in him (I speak of that lively faith which as the hand apprehendeth Christ, and by which we receive him and his benefits) doth eat his flesh, and drink his blood. He that believeth in me (saith he) shall never thirst: 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. 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, and so for a time be made lively members of Christ, even flesh of his flesh, and bones of his bones, as the Apostle speaketh Ephes. 5. ver. 31? If they do not eat his flesh & drink his blood, then have they not the faith: remove that effect, and the cause is removed. If they will not abhor so wicked a speech, but affirm indeed that the reprobate do eat the flesh of Christ, so many of them as have the lively faith: then let them see how they overthrow also the whole force of the argument of Christ, by which he proveth that the Manna was not the bread of life; but that he himself is the bread of life. Your fathers (saith he) did eat Mamna in the wilderness and are dead. If any man eat of this bread he shall live for ever. How standeth his argument, consider of it I pray you. Your fathers did eat Manna in the wilderness, and yet are dead in their sins: they are dead in the spiritual and eternal death (for of that death he speaketh, seeing they also which eat the flesh of Christ do die the natural death) therefore Manna was not the bread of life that cometh down from heaven. For that which some did eat of, and yet did die eternally, is not by any means the bread of life. And how doth he prove that he himself is the bread of life? I am the bread which came down from heaven: if any man eat of this bread he shall live for ever. Thus standeth his reason. Whosoever eateth the flesh of Christ, he shall live for ever: therefore the flesh of Christ is the bread of life. If they shall now say, some of the fathers in the wilderness did eat the Manna, and yet died in their sins: it cannot be denied: and thereupon Christ doth affirm that Manna was not the bread of life that cometh down from heaven: and then add their own saying, which is this, some do eat the flesh of Christ, and yet do die in their sins: what will then follow? if this reason do stand in force; Your fathers did eat Manna in the wilderness and are dead: therefore Manna was not the bread of life. Then shall not this also follow, Many do eat the flesh of Christ, and yet are damned: therefore the flesh of Christ is not the bread of life. Thus it is evident that such as do affirm that any of the reprobate have the lively faith, do gainsay Christ, and overthrow the force of his argument.  
To proceed, what can be more firm to prove that the reprobate cannot have the true, lively and justifying faith, 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: for thus the Apostle conjoineth them: wherein also after that ye believed, ye were sealed with the holy spirit of promise, which is the earnest of our inheritance, unto the redemption of the purchased possession, unto the praise of his glory: Ephes. 1. ver. 13.14. Is there any so absurd as to hold that a man is a lively member of jesus 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, and that pledge? If they will say that the faith which the reprobate do attain unto is without this spirit of adoption, or without this seal or pledge: then do we hold with them, and then doth it follow, that the faith of the reprobate is not the true justifying 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, even of that spirit of adoption: then will there divers right wicked consequences follow, which are to be banished far from christian religion. For first touching the spirit of adoption, see what the Apostle saith; As many as are led by the spirit of god, they are the sons of God. For ye have not received the spirit of bondage again to fear; but ye have received the spirit of Adoption, whereby we cry Abba, Father. That same spirit beareth witness unto our spirit that we are the sons of God. Rom. 8.14, 15, 16. If any of the reprobate be led by the spirit 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. Some of the reprobate indeed do taste of the heavenly power, but they are not led with the spirit of God: they be not sanctified, they walk not after the spirit. Moreover, the spirit of adoption, the sanctifying spirit which is in all that have the true, lively and justifying faith, beareth withes with and to the spirit of the believers, that they be the children of God. This is the lively faith when a man believeth that the Lord God is his father, and that he is the son of God. And this faith is not separated from the spirit of adoption, for it is upon his testimony that they do believe, and by him they cry Abba, Father. 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, then is not his testimony firm and true. For then that spirit of adoption teacheth some man to call God Father, and witnesseth to his spirit that he is the son of God, when as he is the child of the devil: for having that faith, and that testimony of the spirit in him to day, to morrow he doth by their saying, utterly and sinally lose that faith and that spirit. What an opinion is this to say that a man hath the true faith, that is to say, believeth by the testimony of the holy Ghost, that God is his father, and yet he is indeed the child of the devil? And moreover, doth not the Apostle say, that after they believed they were scaled with the holy spirit of promise? This is more than the bare testimony of the spirit, if I may so speak, that he sealeth. 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: no man can then say thus, God hath sealed me with his spirit, therefore I do belong to God: For a reprobate hath that seal, and it faileth him: 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: saith, There be three that bear record in heaven, the Father, the Word, and the holy Spirit, and these three are one. And there be three that bear record in earth, the spirit, & water & blood, and these three agree in one. If we receive the testimony of men, the testimony of God is greater: For this is the witness which he testifieth of his son. He that believeth in the son of God, hath the witness in himself. 1. joh. 5. vers. 7.8.9.10. 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: then is not the witness of God greater than the witness of men. 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.  
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: 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. Rom. 8. ver. 32. And this is it which the holy Scripture in many places proclaimeth, that whosoever beieeveth in the son of God, he shall never be confounded.  
But what if the reprobate never have the true faith, nor the spirit of adoption? yet do not the elect so fall and sin sometimes, 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. But the word of God meeteth with it, and teacheth, that whosoever is regenerate and borne of God in the new & spiritual birth, as every one is that hath the lively faith, seeing whosoever is in Christ, he is a new creature: the same man cannot so fall that this new birth should be extinguished in him. For this we have the testimony uttered by Saint john, in these words, Whosoever is born of god sinneth not, for his seed remaineth in him, neither can he sin, because he is borne of God. 1. joh. 3. ver. 9 Also, we know that whosoever is borne of God sinneth not, but he that is begotten of God keepeth himself, and that wicked one doth not touch him. chap. 5. vers. 18. In the former of these two sayings, there be two members, and unto either of them, there is annexed a reason to confirm the same. As whosoever is borne of God sinneth not: for his seed (this is the reason) remaineth in him. And then the second member, Neither can he sin: the reason, because he is borne of God. Now see if they do not directly gainsay the holy Ghost, which hold that a man regenerate may lose the faith, & be utterly void of the spirit of sanctification. For first, whereas S. john saith, that whosoever is born of God, he sinneth not. They say, a man hath his faith utterhe quenched, and is wholly deprived of the spirit of adoption. What sin then is it that he sinneth not? He that falleth in such sort as that he becometh void of the true faith, and of the sanctifying grace of God, what is he other but as an infidel for the time, 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 borne of God sinneth not so long as he continueth in that estate, so long as he continueth borne of God. A vain and most foolish speech, for if a man that is unregenerate and borne of GOD through a true and lively faith, do so fall, it is sin that casteth him down, than he doth sin while he is in that state. For doth he first cast away his faith, and the grace of the sanctifying spirit, and then commit sin, and not before? What greater sin than the falling from the faith, and casting forth utterly the grace of sanctification? But see how Saint john meeteth with all cavilles, in the reason which he annexeth to confirm that first member. Why doth not any one that is borne of God, sin? For (saith he) his seed remaineth in him. What is the seed of God which remaineth in all that are borne of God? The word of God is called the incorruptible seed by which God doth beget his children, 1 Pet. 1.23. That word is but an instrument, the holy Ghost is the worker of the new birth: and therefore our Saviour teacheth, except a man be borne again of water and of the spirit, he cannot enter into the kingdom of God. joh. 3. verse 5. The seed of God than is the graces of the sanctifying spirit, & the lively word. Those men that say, a man may lose his faith, and the spirit of sanctification, do in flat speech contrary that which the holy Apostle here speaketh. The seed of God (saith Saint john) remaineth in all those which are borne of God, and therefore they do not sin, that is to say, they do not sin that deadly sin of falling from God, or of being separated from Christ: which is not true if their saying be true: for there remaineth no seed of God in those that do wholly lose their faith, and in whom the sanctifying graces are utterly extinguished. It may be they will here again add their vain cavil, that the seed of God remaineth in them so long as they be borne of God, and hold the faith, and stand in grace. As it Saint john should say thus, the seed of God remaineth in them, so long as the seed of God remaineth in them. Is not this a very wise speech to be ascribed to the holy ghost? He speaketh absolutely, that whosoever is borne of God, the seed of God ever after doth remain in him: & therefore he sinneth not. Let them go with their ridiculous distinction, the seed of God remaineth in them, so long as it remaineth in them: for that speech they must be forced to utter, unless they will confess, that when he saith his seed remaineth in them, we must take it remaineth in them for ever. If the seed of God remain for ever in the regenerate, then doth saith and the sanctifiing spirit remain in them for ever. For will they separate these? But to put all out of doubt, and to minister sound comfort, or (as the holy ghost speaketh) strong consolation to all that have the true and lively faith, 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: he addeth, Neither can he sin: confirming it with this reason, because he is born of God. 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 than the Sun, that the regenerate cannot wholly be deprived of faith, nor of the spirit of sanctification, when he saith, they can not sin? Can they wholly lose their faith and all the sanctifying grace, and yet can they not sin? 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, even the spirit of adoption that beareth witness with his spirit that he is the child of God, seeing he may be tempted, and sundry times be led a wry into some sins, but it is unpossible that he should fall from God? And what is the reason by which he proveth that he cannot so fall: Because (saith he) he is borne of God. Consider where the force of this reason lieth. Men are mortal, their seed is corruptible, and that which is borne of man is corruptible and mortal. God is incorruptible and immortal, and so the seed of God is called incorruptible seed and immortal: whereupon it doth follow that the birth which is of God is incorruptible and immortal. Where the life of God is, it cannot be be extinguished. Think it not strange than that Saint john saith, he cannot sin, because he is borne of God. Except they will deny the manifest and clear testimonies of the word of God: except they will affirm that the seed of God is corruptible and so decayeth, and doth not abide in those that are begotten of God: except they will also make the testimony of the spirit of adoption deceivable & false: finally, except they will make the seal of God and the pledge which he giveth, of none effect, denying that men are to make their calling and election sure, and so to have strong consolation. Let them renounce this Popish error, that the true and lively faith, and the sanctifying spirit may be in the reprobate, and that the same lively faith & quickening grace may be wholly put out for a time in the elect. It may be demanded that seeing the word of God is so evident, that men are to resist the devil steadfast in the faith, as being fully assured that he which hath once attained the lively faith can never be overcome nor perish: 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, or drive them into such absurdities? Surely they be driven into these while they do (as they suppose) eschew more dangerous rocks, & greater absurdities. They would have it to be somewhat in man's own will & power to receive faith & the whole work of regeneration. They would have it be in the power & will of man to retain the same faith & sanctifying spirit & to lose them. Why are they of that mind? Is it because they envy, that god should have the whole praise & glory of man's salvation, as man being not able to do any thing the grace is wholly of God? We cannot say so. But it is another thing that driveth them hereunto: & that is this: they take it that unless it be in man's will & power to receive and to retain faith, it will follow from an higher cause, & that is this: namely that such as God hath chosen unto life, to those he giveth faith & worketh in them by his spirit the new birth. Then the other sort (if there be no power in man) cannot attain to the faith & regeneration, they be before ordained unto eternal destruction. Then will it follow that there is predestination, even an eternal decree of God, by which he hath chosen and ordained some to life everlasting, and appointed others to eternal destruction. This doctrine they say chargeth God with injustice & with cruelty. 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. And therefore they hold this the most safe course for the defence of the justice and mercy of God, where the word of God speaketh 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, and so their faith, good works and perseverance which God foresaw, is the cause that moved the Lord to choose them. On the other side, that he hath not reprobate any, but he hath foreseen that they either would not receive the faith at all, or else after they have received it, of their own wickedness fall from it utterly and finally, and so he hath before ordained them in his foreknowledge unto damnation. This they say standeth with reason, the other they hold to be repugnant to reason. 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. But only so far as agreeth with our present matter, namely to make it appear, that the steadfastness of our faith, and the full assurance of our salvation, dependeth upon the knowledge of our election. As namely, if we find in us the true and lively faith, which goeth with the spirit of sanctification, we may then rise up to that high cause, 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.  
To come then to an answer to those men: 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, 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 O man that pleadest with God? They answer that they do not plead with God, 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. 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, 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 jews, and the calling in of the Gentiles, breaketh forth into this exclamation: O the deepness of the riches both of the wisdom and knowledge of God: how unsearchable are his judgements and his ways past finding out! Rom. 11. To this agreeth the Prophet in the Psalm, saying, Thy iugdments are as the great deep. Let it be demanded, what judgements of God are those which be unsearchable, or which be as the great deep? Are they not those judgements which he executeth upon his creatures, and especially upon his chief creatures, Angels and men? If these his judgements be as the great deep, even unsearchable & incomprehensible both unto men and Angels, then is it so in the highest matter, namely that he hath ordained by his eternal decree to bestow eternal life and glory upon some, and to appoint other some unto eternal ignominy & torments, which they shall endure justly for their sins: For if any judgements of God be unsearchable, or any where, it is in predestination. It may be rightly said, that if the counsels, and ways, and judgements of God be not unsearchable in that eternal decree; then is there no judgement of god unsearchable: which is to deny not only the saying of the Apostle and of the Prophet, but also after a sort to deny God, for he that will make his judgements to be searchable, maketh also God himself to be searchable. Wilt thou measure and comprehend the counsels, the decrees, and the judgements of God by reason? Then measure and comprehend God himself, even that eternal and infinite majesty, with thy reason. 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. And on the other side, that he did foresee who would be unfaithful, wicked, and rebellious even to their death, and those in his foreknowledge he saw to be justly damned. Here is nothing incomprehensible in these judgements. For thy reason doth find out, and thy understanding doth comprehend all causes, and thou canst show a reason how God hath done every thing, and yet is just: 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 judgements! Why faith the Prophet also. That they be a great deep? The Prophet was dull of conceit (it seemeth) and so was Paul: for thou hast entered into this great deep, and hast with the light of thy reason searched out all things, and whatsoever is not agreeable to the same thy reason, thou doubtest not to dash it out of God's decrees. Thou wilt have nothing to stand higher than thy reason can reach unto and comprehend. Thou sayest that whatsoever is contrary unto reason is absurd. Well, but take heed that thou dost not extol reason too much. It doth indeed comprehend the principles of logic: but that it will from thence rise up to comprehend God, and his eternal decree, it is extreme folly. If we look a little in particulars, we shall find it to be so. We do believe and confess that the Lord God by his eternal power & infinite wisdom created heaven & earth, & all things which are in them, both visible & invisible. Of the invisible creatures in heaven, the Angels, some sinned & fell, whom he hath condemned unto eternal fire: they be now devils. Others (whom the holy Apostle calleth the elect Angels) never sinned, neither shall ever any of them sin, as they be well assured, but shall remain very glorious and blessed for ever.  
Tell me now, were not all these the creatures of God, and created in the same estate and condition? How cometh it that some of them stand, & others do fall? Will ye not say that of his infinite goodness and love, he had decreed to stay up the one part, so that they should never sin, nor be in danger of falling: 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, as that they should fall from the heavenly glory into devils torments? was he not able to support them, and to retain them in glory with the rest? He created man in great dignity, even after his own image; 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: he did not ordain that any such matter should fall out: for that cannot stand with equity or justice: it agreeth not with mercy. 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: who will say that this is a sufficient excuse to clear thee from cruelty: 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, how foolish art thou in using it to defend the justice and mercy of God? Will't thou thus call the justice of God and his mercy under the account of thy reason, that thou mayst by thine own wit comprehend it, or else it cannot be justice? O how much better is it that thou shouldest cry out with the Apostle, How unsearchable are his judgements! And where thou canst not comprehend by reason how God should in justice either decree or suffer the fall of Angels and men; yet to rest in this, that howsoever we cannot comprehend those things, yet we are sure that there can be no unrighteousness with God: but whatsoever he decreeth, it is most holy and just, for his will is the perfect rule of all righteousness.  
To proceed, when man was fallen, and had cast himself and all his posterity into endless misery, a redeemer is promised. All are lost alike, there be none which are in themselves better or more worthy than other, why then is not the redeemer sent unto all? If any shall reply and say he was sent unto all: that is untrue: for God chose the seed of Abraham, the nation of the jews, he separated them from all other nations of the world, he gave them his laws and ordinances, even the lively Oracles for to teach them. 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 devils, and that for many ages together, among whom there were so many famous wise men, Philosophers, Poets and Orators. 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. Who can search out and comprehend the judgements of God in this? were they not the work of his hands? Yet there is no hope offered unto them. But at the length Christ jesus, the only light and salvation of the world, is preached to the Gentiles. 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, why did he not also open the hearts of the rest that heard Paul preach? Some will say they would not. Yea but he of those that were most unwilling made willing where it pleased him: As we have a perfect example in Saint Paul, who was a cruel persecuter. Christ saith, No man cometh unto me, except the father which sent me draw him. joh. 6. Why did he not draw Herode, and Pilate and the high Priests, as well as Paul? We see in these latter days that there be great Nations, 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, so that they have been made to stumble and to be further from Christ. Who is able to comprehend the depth of these judgements? Shall not we lay down the pride of our own understanding, 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 form say to him that form it, Why hast thou made me thus? O beloved, let us lay aside all such vain and curious presumptions: and let us, as the holy Scripture directeth us make our singular comfort of that eternal decree of God. Thus we are with it to fortify ourselves against the Devil. God of his own good will hath chosen in his son jesus Christ, even before the foundations of the world were laid, those whom he will save, as the heirs of eternal glory. He hath in his prefixed time redeemed them, not with gold or precious stones, (as Saint Peter saith) but with the blood of his son, as of a Lamb immaculate and without spot. He doth also call them, he doth sanctify them. This decree of God is unchangeable, it is unpossible that any of his elect should perish. 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. Not any do receive the spirit of adoption which witness unto their spirit that they be the children of God but the elect. The elect are only regenerate and borne of God, and sealed with the holy spirit of promise.  
Then come down to thyself: If thou canst truly say, I have the lively faith, I have received the spirit of adoption, which doth witness with my spirit that I am the child of God: I am regenerate, I have the true repentance, I am sanctified: Satan doth tempt me strongly many ways, but I am sure, though he often as it were foil thee, and cause me to go awry, that he shall never get the victory over me. Is not this a singular comfort to a man? If any that hath the spirit of adoption may lose him: then where is the steadfastness of faith which Saint Peter here requireth, in resisting the Devil? If it come once to lie in ourselves, we cannot be undoubtedly sure and steadfast: we may well waver and doubt: 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: then do we stand steadfast armed with the power of God.  
This faith may be tried, and seem oftentimes to be sore shaken, but it can never be overcome. Yea, will some man say, but every man cannot come to know that he hath received the true and lively faith, or the spirit of adoption, we see many go far in the profession of the gospel, and think that they have the true faith, and the sanctifying spirit, which yet fall quite away. 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: there is for the time such a touch & such a moving in their hearts, and yet in time they manifest themselves not to be of God. One occasion or other driveth them awry, so that some of them become heretics, some of them, 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, do 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 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. 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, and so come to that full assurance of faith and hope which never confoundeth. And that is it which Saint Peter teacheth the way to come unto, in the place before alleged, where he willeth 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 fall, we shall then with a steadfast faith resist our adversary the devil, and get the victory over him. 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. Set your hearts upon the lively Oracles of God, and seek day and night after the knowledge of holy things, and how to please the Lord your God. Then shall you be blessed for evermore, Amen.  
FINIS.