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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	election_n	good_a	work_n	4,641	5	6.8470	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01711	Certaine sermons, vpon diuers textes of Holie Scripture Whereof some haue been seuerally before published, and other some for the greater benefit of the godly reader are here now added. By M. George Giffard, preacher of the worde of God at Mauldon Essex.	Gifford, George, d. 1620.; Gifford, George, d. 1620. A sermon on the parable of the sower. aut; Gifford, George, d. 1620. Two sermons upon I. Peter 5. vers. 8 and 9. aut; Gifford, George, d. 1620. Foure sermons uppon the seven chiefe vertues of faith. aut; Gifford, George, d. 1620. A godlie, zealous, and profitable sermon upon the second chapter of saint James. aut; Gifford, George, d. 1620. A sermon preached at Pauls Crosse the thirtie day of May. aut; Gifford, George, d. 1620. A sermon on the third chapter of Saint Iames. aut	1597 (1597)	STC 11848.5; ESTC S120470	152,707	288

sanctification by which hee is led euen the spirit of adoption that beareth witnesse with his spirit that he is the child of God seeing he may be tempted and sundrie times be led awrie into some sinnes but it is vnpossible that he shuld fall from God And what is the reason by which he prooueth that hee cannot so fall Because saith he he is borne of God Consider where the force of this reason lieth Men are mortall their seede is corruptible and that which is borne of man is corruptible and mortall God is incorruptible and immortall and so the seede of God is called incorruptible seed and immortal whereupon it doth follow that the birth which is of God is incorruptible and immortall Where the life of God is it cannot bee be extinguished Thinke it not strange then that Saint Iohn saith he cannot sinne because he is borne of God Except they will denie the manifest and cleare testimonies of the word of God except they will affirme that the seed of God is corruptible and so decayeth and doth not abide in those that are begotten of God except they will also make the testimonie of the spirit of adoption deceiueable false finally except they will make the seale of God and the pledge which he giueth of none effect denying that men are to make their calling and election sure and so to haue strong consolation Let them renounce this Popish errour that the true and liuely faith and the sanctifying spirit may be in the reprobate and that the same liuelie faith quickening grace may be wholie put out for a time in the elect It may bee demanded that seeing the word of God is so euidēt that men are to resist the diuel stedfast in the faith as being fully assured that he which hath once attained the liuely faith can neuer be ouercome nor perish what shuld be the cause that some do hold that true faith the spirit of adoption may be had lost again What should cast them vpon such rocks or driue them into such absurdities Surely they be driuen into these while they do as they suppose eschue more dāgerous rocks greater absurdities They would haue it to be somwhat in mans own wil power to receiue faith the whole work of regeneratiō They wold haue it be in the power wil of man to retain the same faith sanctifying spirit to lose thē Why are they of that mind Is it because they enuy that god shuld haue the whole praise glory of mans saluatiō as man being not able to doe any thing the grace is wholy of God We cannot say so But it is another thing that driueth them hereunto that is this they take it that vnles it be in mans wil power to receiue and to retain faith it wil follow from an higher cause that is this namely that such as God hath chosen vnto life to those he giueth faith worketh in thē by his spirit the new birth Then the other sort if there be no power in mā cānot attain to the faith regeneratiō they be before ordained vnto eternal destruction Thē wil it follow that there is predestinatiō euē an eternal decree of God by which he hath chosen and ordained some to life euerlasting and appointed others to eternall destruction This doctrine they say chargeth God with iniustice with crueltie For what is more cruell then of purpose to create and make any of his workes or creatures to be condemned vnto eternall torments Where is then say they the infinit mercie iustice and goodnesse of God To charge the Lorde God with any crueltie or iniustice is most wicked blasphemous and abominable And therefore they hold this the most safe course for the defence of the iustice and mercy of God where the word of God speaketh of election to take it thus that GOD hath chosen vnto life eternall all those whome he did foresee would receiue the faith walke in obedience and continue to the end and so their faith good works and perseuerance which God foresaw is the cause that mooued the Lord to choose them On the other side that he hath not reprobate any but hee hath foreseene that they either woulde not receiue the faith at al or els after they haue receiued it of their owne wickednes fall from it vtterly and finally and so he hath before ordained them in his foreknowledge vnto damnation This they say standeth with reason the other they hold to be repugnant to reason What shall we say to this shall wee heere enter for to discourse at large by the scriptures touching election and reprobation I haue no such purpose But only so farre as agreeeth with our present matter namely to make it appeare that the stedfastnesse of our faith and the full assurance of our saluation dependeth vpon the knowledge of our election As namely if wee finde in vs the true and liuely faith which goeth with the spirit of sanctification wee may then rise vp to that high cause and be assured that the Lord hath in that his eternall and vnchangeable decree chosen vs in Christ to be his children so that wee cannot perish To come then to an answere to those men Is not this a strange thing that they will comprehend by reason how God could decree the choise or election of some of his creatures vnto life and the reprobation of others vnto eternall destruction for their sinnes and yet not vniust If wee alleage the sentence of the Apostle But who art thou O man that pleadest with God They aunswer that they doe not pleade with God but they stand for the defence of the iustice and mercie of God least that shuld be imputed vnto him which is vniust and cruell No Is not this to plead with God or against God when hee shall bee iust hee shall be good hee shall bee mercifull no further than thy reason can comprehend He must yeeld a reason vnto thy vnderstanding and capacitie with what right or equitie he could doe so or so or els thou wilt reiect it Is not this I say to plead against God Saint Paule after hee hath disputed of the reiecting of the Iewes and the calling in of the Gentiles breaketh foorth into this exclamation O the deepnesse of the riches both of the wisdom and knowledge of God how vnsearchable are his iudgments and his wayes past finding out Rom. 11. To this agreeth the Prophet in the Psalm saying Thy iudgments are as the great deep Let it be demanded what iudgementes of God are those which be vnsearchable or which bee as the great deep Are they not those iudgmēts which he executeth vpon his creatures and especially vpon his chief creatures Angels and men If these his iudgments be as the great deep euen vnsearcheable incōprehensible both vnto men and Angels then is it so in the highest matter namely that hee hath ordained by his eternall decree to bestow eternall life and

glory vpon some and to appoint other some vnto eternal ignominie torments which they shall endure iustly for their sinnes For if any iudgementes of God bee vnsearcheable or any where it is in predestination It may bee rightlie said that if the counsels and wayes and iudgements of God be not vnsearchable in that eternal decree then is there no iudgmēt of god vnsearchable which is to denie not only the saying of the Apostle and of the Prophet but also after a sort to denie God for he that will make his iudgmentes to be searchable maketh also God himselfe to be searchable Wilt thou measure and comprehend the counsels the decrees and the iudgementes of God by reason Then measure and comprehend God himselfe euen that eternall and infinit maiestie with thy reason Nowe if it bee so that God hath chosen some for this cause that he did foresee that of their owne wil and power they would be faithfull do good works continue to the ende And on the other side that hee did foresee who would be vnfaithfull wicked and rebellious euen to their death and those in his foreknowledge he saw to be iustly damned Here is nothing incomprehensible in these iudgmentes For thy reason doth find out and thy vnderstanding doth comprehend all causes and thou canst shew a reason how God hath done euery thing and yet is iust yea all the causes of his counselles he open vnto thee if it bee so Why then did Saint Paule crie out How vnsearchable are his iudgments Why saith the Prophet also That they be a great deepe The Prophet was dull of conceipt it seemeth and so was Paule for thou hast entred into this great deepe and hast with the light of thy reason searched out all things and whatsoeuer is not agreeable to the same thy reason thou doubtest not to dash it out of Gods decrees Thou wilt haue nothing to stand higher then thy reason can reach vnto and comprehende Thou saiest that whatsoeuer is contrarie vnto reason is absurde Well but take heede that thou doest not extoll reason too much It doth indeed comprehend the principles of logicke but that it will from thence rise vp to comprehend God and his eternall decree it is extreame folly If wee looke a little in particulars we shall find it to bee so VVe do beleeue and confesse that the Lord God by his eternall power infinit wisedom created heauen earth al things which are in thē both visible inuisible Of the inuisible creatures in heauen the Angels some sinned fel whom he hath condēned vnto eternall fire they be now diuels Others whom the holie Apostle calleth the elect Angels neuer sinned neither shall euer any of them sinne as they bee well assured but shall remaine verie glorious and blessed for euer Tell me nowe were not all these the creatures of God and created in the same estate and conditiō How commeth it that some of them stand others do fall Will ye not say that of his infinite goodnesse and loue hee had decreed to stay vp the one parte so that they should neuer sinne nor be in danger of falling and that he had also decreed to leaue those other to their owne will and power why did he not shew the same goodnesse and loue towards all whie did he set so glorious creatures in such estate as that they should fal from the heauenlie glory into diuels torments was he not able to support them and to retaine them in glory with the rest He created man in great dignitie euen after his owne image whie did he not keepe him in that estate why did hee suffer the diuell to enter in vnto the woman and to tempt her why did hee not forewarn the man and the woman that such an enemie woulde set vpon them or why did he not giue thē strength to get the victorie in that tēptation O wilt thou say God did only suffer those thinges to bee done by the diuell hee did not ordaine that any such matter should fall out for that cannot stand with equity or iustice it agreeth not with mercy Wel thou hast a childe and when it is in thy power to let yet thou wittinglie doest suffer a terrible Lyon to enter in vnto him and to deuour him who will say that this is a sufficient excuse to cleer thee from crueltie to say that thou didst not decree it but onlie suffer it to come so to passe If this bee no excuse to defend thee how foolish art thou in vsing it to defende the iustice and mercie of God VVilt thou thus call the iustice of God and his mercie vnder the account of thy reason that thou maist by thine owne wit comprehend it or els it cannot bee iustice O howe much better is it that thou shouldest crie out with the Apostle How vnsearchable are his iudgmentes And where thou canst not comprehend by reason howe God shoulde in iustice either decree or suffer the fall of Angels and men yet to rest in this that howsoeuer wee cannot comprehende those thinges yet we are sure that there can be no vnrighteousnes with God but whatsoeuer he decreeth it is most holie and iust for his will is the perfect rule of all righteousnesse To proceede when man was fallen and had cast himselfe and all his posterity into endlesse miserie a redeemer is promised All are loste alike there be none which are in themselues better or more worthy than other why then is not the redeemer sent vnto all If any shall replie and say hee was sent vnto all that is vntrue for God chose the seede of Abraham the nation of the Iewes he separated them from al other nations of the world he gaue them his lawes and ordinances euen the liuelie Oracles for to teach them The other nations he left in the darke to walke in the vanities of their owne minde subiect to the manifold illusions and sleightes of diuelles and that for manie ages together among whome there were so manie famous wise men Philosophers Poets and Orators Yea there were among them infinit thousand thousands which could neuer hear of Christ of infants dying and perishing in their natiue corruption that is in originall sinne Who can search out and comprehend the iudgmentes of God in this were they not the worke of his handes Yet there is no hope offred vnto them But at the length Christ Iesus the only light and saluation of the worlde is preached to the Gentiles Why did hee not now open the eies of all whie did he not giue that effectuall grace of his spirit vnto all as to beleeue in his son vnto saluation VVhen hee opened the heart of Lydia why did he not also open the heartes of the rest that heard Paule preach Some will say they would not Yea but hee of those that were most vnwilling made willing where it pleased him As we haue a perfect example in Saint Paule who was a cruell persecuter

well therefore I thinke good not to disquiet them Heere is now woonderfull patience these are verie godly and charitable persons yea euen a treacherie towards God and men For is there anie of them which being slandered with some foule crime wherby they shuld receiue great iniurie or be spitefully rayled vpon if some of their neere friendes sit by and hold their tougues when they know they be iniuried that cannot by and by feele say this was colde friendship that they could not haue dealt so vnlouinglie towardes their friendes by whomsoeeuer they should haue heard them so abused they could not haue helde their tonges Then belike God nor his truth are none of their deare friends that they can put vp such iniurie done towardes him There is plentie of this patience in all places but godlinesse cannot be suffered to come neere for hee is a breake peace and a verie vnpleasant fellowe hee is ouer rough and precise and ouer captious there was good neighbourhood and friendship before he came they could bee merie together and bee in vnitie without any iarre had it not beene better to vse gentlenesse and patience then to haue this broyle for there is nothing better then loue where that is not there is nothing good O miserable dayes this is the good loue now among men that they cannot loue one another but they must hate God to haue peace and concord with men to be at oddes with God for mens sake to put vp the dishonoring of his name not to continue in patience vnles godlines be wanting The vngodlie world and leud nature that is in men taketh occasion to accuse godlie zeale vnder this pretence and to finde fault with the preaching of the word because say they it setteth men at strife But wee must learne in this place to ioyne godlines with our patience for otherwise we shall bee found to bee nothing els but irreligious and prophane dogs although we pretend loue neuer so much The time will not suffer to handle the rest which remaineth in this Text. Let vs rememeber that which hath beene said and giue all diligence to pursue these excellent vertues that so wee may approoue our selues to be right Christians and look for the blessed hope promised in Iesu Christ THE THIRD SERMON 7 And with godlinesse brotherlie kindnesse and with brotherlie kindnesse loue 8 For if these things be with you and abound they will make you that ye shall not bee idle nor vnfruitfull in the knowledge of our Lord Iesus Christ 9 For he that hath not these things is blind and seeth not a farre off and hath forgotten that he was purged from his old sinnes ANd with godlinesse brotherlie kindnesse c. We haue heard alreadie that with our faith must be ioyned vertue or godly deedes which it cannot bee without if it bee a true faith with vertue wee are commaunded to ioyne knowledge which may bee a guide thereunto our knowledge must goe with temperance with this must come patience and thereunto must be ioyned godlinesse There remaine yet two branches of these speciall vertues about which wee are to trauell the first of these is brotherlie loue or kindnesse which must be yoked with godlinesse as I said that this godlinesse hee speaketh of is referred to the first Table of the Lawe respecting God and his religion that we be sound and zealous in the same and not as those which are for all all times and all religions and therefore care not what bee said against religion being very bellie-gods and Atheistes so this is referred to the second table shewing what we owe vnto men This is verie fitlie and necessarily added for as there bee manie which regarding men onely how to please and not to grieue or offend them altogether forgetting their dutie towardes the Lord God and wholie shutting him out as though their chiefe care should be of men let passe godlinesse so there bee some that offende on the other side which looking alwaies so high as to haue respect to the Lord and his trueth to bee earnest and fierie in that ouerlooke men forgetting the duties which they owe vnto them the holie Apostle meeteth with this mischiefe and telleth vs that we must so loue God that we also loue men ioyne saith he to your godlines brotherly kindnesse For vnlesse this bee ioyned and goe with our zeale of Gods worde it is no true godlines although we bee neuer so sound in iudgement and seem to be as hot as Moses or Elias yea euen to bee swallowed vp with burning zeale for it doth not proceed from Gods spirit who doth also work the loue towards men whersoeuer he goeth but it doeth proceed of some corrupt cause as of vaine glorie or selfe-loue and such like and deserueth not indeed to bee called godlie deuotion no more than the true faith can bee without vertue or deserueth to bee called ought saue a shadowe or image of faith if it bee without good workes but it is a bitternesse which resembleth the true zeale which doth euermore carrie with it a loue and care towards men True it is that to be zealous in spirit is a singular and speciall gift of God they which be without it are but brutish and sencelesse creatures not knowing God nor how precious his glorie is yet this must bee looked vnto in euerie one of vs whether we beare a louing affection toward our brethren or no for if we loue God we must needs loue men which beare his image If we delight in the word of God this is one chief point of doctrin that is taught in it that we be louing kind vnto men Therfore as S. Paul 1. Cor. 13. sheweth that verie excellent gifts doe not profit without loue so likewise in this place we be taught that if wee would seeme to bee godlie and haue not loue it is nothing woorth Let euery man therefore lay this doctrine to his heart that he must be earnest in the causes of the Lord zealous in religion preferring God and his truth before all men whosoeuer and whatsoeuer they be but yet withall that hee must look downe vnto men rendring vnto them their due also this doing hee may bee bolde he is in the right way Vnto this brotherlie loue we be charged to ioyne loue It may bee heere demaunded againe what maner of speech this is which the Apostle doth vse for is not brotherlie kindnes or brotherly loue as the word doth signifie and loue all one Wee must bee farre from thinking Saint Peter to deale with so little heede as to will vs to ioine the very same thing to the same we must therefore seeke a difference betweene these two Wee may take this difference either that the first of these doth expresse what we owe towardes the godly who bee chieflie called the brethren and the latter what wee owe vnto all both good and bad or els the former doth signifie the inward affection of loue and the

naked and destitute of daily foode 16 And one of you say vnto them Depart in peace warme your selues and fill your bellies notwithstanding ye giue them not those things which are needfull to the bodie what helpeth it 17 Euen so the faith if it haue no workes is dead in it selfe 18 But some man might say Thou hast the faith and I haue workes shew me thy faith out of thy workes and I will shew thee my faith by my workes 19 Thou beleeuest that there is one God thou doest well the diuels also beleeue it tremble 20 But wilt thou vnderstand O thou vaine man that the faith which is without works is dead 21 Was not Abraham our Father iustified through workes when hee offered Isaac his sonne vpon the Altar 22 Seest thou not that the faith wrought with his workes and through the workes was the faith made perfect 23 And the Scripture was fulfilled which sayth Abraham beleeued God and it was imputed vnto him for righteousnesse and he was called the friend of God 24 Ye see then how that of workes a man is iustified and not of faith only 25 Likewise also was not Rahab the harlot iustified through workes when she had receiued the messengers and sent them out another way 26 For as the bodie without the spirit is dead euen so the faith without workes is dead I Haue chosen this portion of scripture to interpret because there is very great vse and commoditie in the true and right vnderstanding thereof and the doctrine therein contained is most necessarie for all Christians to know First because it doth directly and fully ouerthrow beat downe all carnall profession of the Gospell shewing that the common and dead faith cannot saue a man Secondly because it is the principall piller which the Papists doe leane vnto and the chiefe place of Scripture which they doe peruert and abuse to prooue and establish Iustification by workes and the merits of men and to ouerthrow the free Iustification wee haue in our Lord Iesus Christ through faith The hold which they take in this point is vpon the speeches and phrases which the Apostle doth vse as when he saith Abraham our father was iustified through workes Also Rahab the Harlot was iustified through workes Likewise ye see that of workes a man is iustified and not of faith onely Herein the two Apostles of Christ Saint Paul and Saint Iames do seeme to be flat contrarie the one to the other for whereas Saint Paul saith Abraham was iustified by faith alone and not by workes Saint Iames saith he was iustified by workes Saint Paul saith and prooueth by sundrie and inuincible reasons that a man is iustified by faith alone without the workes of the law Saint Iames saith ye see that a man is iustified by workes and not by faith only This contrarietie is but in appearance for they both wrote by one spirite which is alwaies like himselfe and alwaies agreeth with himselfe The whole blame thereof is to light vpon vs that wee are so dimme sighted as not to see how these two seruants of GOD doe iumpe and agree together without any iarre at all I thinke it needefull for this cause before I come to handle the words of the Text as they lye in order first to take away this shewe of discorde If any man will demaund what cause there was which made them to appeare in outward shew so contrarie the one to the other I answere that although there be no contrarietie in the matter it selfe which they teach yet the diuersitie of the schollers which they lighted vpon the contrary affection of those whom they instructed caused them to vse a diuers and contrarie order of teaching Saint Paul hauing to deale with such as would seeke to be iustified partly by faith in Christ and partly by their owne deedes or the deedes of the Law vseth this order first shewing that we were lost and condemned in our selues then next iustified and saued through the merites of Christ afterward that we are sanctified in him and must shew foorth the fruites of our faith in a pure and holie life Saint Iames lighting vpon another sort of men which confessed the free iustification through faith in Christ yet in this they were deceiued that they did not consider how all those that are iustified are sanctified how all those that are in christ Iesus are new creatures that they are new borne and walke not after the flesh but after the spirit that the true liuely and iustifying faith doth bring foorth the fruites of righteousnesse in a holie conuersation Now because this cannot be remooued or separated from the right and liuely faith Saint Iames goeth as it were backward and prooueth that where this latter that is to say the fruites of faith are wanting there faith is wanting and so his drift is to shew that all vngodly and carnall professours of Christ haue but a dead faith which in no respect is able for to helpe or saue them A second cause why they seeme so much to differ is herein that men doe not marke well how they handle not the selfe same matter nor haue not the same drift For Saint Paul laboureth to prooue that the true faith doth ioyne vs to Christ and thereby saue vs. Saint Iames here beateth vpon this poynt that the dead faith which is but a bare image of the right faith cannot profite a man this shall appeare in the wordes of the Text and also a third cause is that they doe not take this word iustified in the same sense but diuersly as it shall bee prooued afterward Now will I come vnto the Text. What auaileth it my brethren though a man saith hee hath faith when he hath no workes can the faith saue him This is his proposition and the matter which he will dispute vpon in the whole text following thus much it is in effect that it doth not auaile a man to say he hath faith nor it doth not profit him to boast and bragge and to make profession thereof when he hath no good workes the reason is this because it cannot saue him marke and obserue this well for here at the first enterance the blindnesse of the Papists and their follie doth manifestlie bewray it selfe when as they doe not see nor vnderstand that it is not the purpose of the Apostle in this place to dispute vpon this point whether the true faith doth saue iustifie or not but to shewe that such as haue not good workes haue not the true faith in them and therefore whatsoeuer they professe they cannot bee saued For hee doth not propound his matter thus what auaileth it though a man haue faith and haue not workes but What auaileth it though a man say hee hath faith and hath not workes Whereby it is very manifest that when Saint Iames doth attibute the name of faith vnto this dead image hee doth it not in proper but in abusine speech and after