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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

only a sound and a confused humming without any perseuerance of the things vttered or els when they heare any perfect sentence or a few sentences they know not why they bee vttered because they heard not that which went before Such as are not so drowsie headed being wakefull he seeketh stil to conuey some thoughts into their minds whereabouts they may be occupied and their vnderstanding drawne away the mind of a man being light and inconstant if hee can put in but one motion it oftentimes draweth with it so many linkes as make vp a whole chaine in the meane time the Preacher goeth on and he vnderstandeth not what was said and so when his mind returneth he can haue no sound knowledge of the things vttered but a confused opinion into these by thoughtes men are oftentimes brought euen by occasion of some word or sentence which they heard vttered and are carried so far that they cannot of long time recouer their mind to bring it again to the matter Seeing this great dāger we ought when we come to hear Gods word taught to make account that wee goe about a verie hard worke that we go to encounter with Sathan hand to hand who seeketh then most busilie to steale away our heart that he may make that word fruitlesse in vs and cause vs to sinne grieuously against God There is no one man which maketh conscience of hearing the word rightly which setting these thinges togither the reuerence we owe vnto it the stedinesse of our minde which should be vpon it and the care to keepe it but will easilie grant that it is as hard and painfull a trauell to doe this as for the man that worketh in the sorest bodilie labor Heer is therfore a lesson for euery man to apply to himself when he is going to heare the word to think I am now going about a gret work I shall be too weak if the Lord God do not mightilie assist me for I am not to sit downe there at ease but to wrastle and struggle with the Diuell and with all the corruptions of mine owne flesh and hardnesse of my heart that my mind may bee kept stedfast vpon the worde that I may receiue it with al reuerence feare as the word of the great glorious God not to iudge of it at mine own pleasure but to craue wisedome from the Lord not to heare it and to let it goe but to keep it as a most precious iewell locked vp in my heart that I may guide my selfe thereby And wee shall be a great deale the rather mooued to this diligence if we consider what a companion wee carie about with vs and what a guest wee lodge withall when we be such as heare the word and doe not keep it For Christ telleth vs that it is the Diuell which doth this which as a greedy Fowle deuoureth the seed which was sowne in our heart if any make none account to haue him possessing their mind hardening their hearts against the word then let them continue in their sloth to heare with drowsie minds to heare and not to vnderstand to regard the holy word but as the word of a man to make little account to keep it But if he thinke it a most miserable thing to haue so filthy a beast so soule a spirit to lodge in his breast if he thinke it to be a most vile slauery to be vanquished and ouercome of so horrible an enemie to bee led captiue and kept thrall vnder such a tyrant then let him thinke also how miserable a thing it is to bee such a kind of ground as doth receiue the seede by the way side For vndoubtedly how soeuer men seeme to defie the deuill and curse him as though he should not come nigh them yet seeing it is no mortall man but the Lord Iesus Christ himselfe who telleth vs heer that the diuell is not only nigh but in these kind of hearers euen hardening their heartes and blinding their eies wee ought most constantlie to beleeue it Hee that shall deeply weigh the estate of our Church at this day will soone be brought to confesse that there be many of this first sort of hearers they shall perceiue it right wil by this that they are not able in any wise to iudge or put difference betweene sound syncere preaching and vaine pratling they know not whē the preacher doth minister vnto them wholsome food and when there is nothing but chaffe and wind ye shal heare them highly commende some Sermon as a matter worthy to be written in letters of gold when as in deed it deserueth not so much as to be noted with a coale I speake not of those silly wretches which were neuer as yet acquainted with preaching for it is no great maruel though they bee not able to discerne chalke from cheese or being blind for to iudge of colours but to such as of long time haue been hearers and yet neuer the wiser because they are not able to iudge when sound and necessary conclusions are drawne out of the word but all is one with them whether the reason that is made be good or bad strong or weake yea further ye shall perceiue that euē a litle shew of a reason although neuer so doltish being against true godlines doth more preuaile with thē then a multitude of infallible proofs although they be neuer so sure and that which is so grosse and absurd that a child may laugh at seemeth to them a very strong piller to leane to There needeth no more when a man preacheth vnto them but a glorious shew of learning a sweet ringing voice and matters so strange and strangely handeled that they may be brought into a woondermēt of that they know not And Satan hath many chaplaines fit for this turne to serue the vaine humor of such people and to set foorth themselues after a pompous sort more seeking their owne vaine glory then the glorie of the Gospel in the conuersion of the people The seconde kind of ground are they which receiue the seede vpon the hard rock where there is some entrance and the word hath a shallow root in them for as it were the top of their heart is soft after a sort and there it is couered a little and it groweth vp quicklie and springeth fresh they seeme to be stout and excellent professours they brag of great zeale a man would take them to be syncere and so they take themselues but when the Sun ariseth that is the fiery triall or parching heate of persecution they stumble and fall away and because the word had no deep root in them it withereth and bringeth forth no fruite these also are not profited by the word of grace but are stil castawayes damned creatures In this kind of ground or in these hearers if we note well we shall see that which is strange and woonderfull when Christ saith and testifieth of them that they receiue the word with ioy these

wee trauell on the day hee obserueth vs when wee lie vpon our beds in the night he dealeth with vs there is no time that we can be free from him If hee cannot preuaile at one time he wayteth for another if hee cannot ouercome a man in one sinne hee trieth him in another and most carefullie he watcheth his fit occasions and then he tempteth strongly To bring a man vnto drunkennes riot excesse and to spend his time in vaine exercises he hath his instrumēts euen riotous persons which are wholy giuen that way for to draw and to perswade Wo be to that man which lighteth into the familiarity of such sinners that will so allure and intise him What a wonderfull force there is in companie for to drawe men vnto euill cannot almost bee expressed and therefore when Satan hath founde such instruments for to set vpon a man hee hath gotten great aduantage When a man is in place where he may secretly commit some foule sinne as theft or adultery and the occasions offred then Satan layeth in hard And so is it in other sinnes What should I enter into particulars seeing hee hath a thousand wayes a thousand occasions yea ten thousande sleightes and crafty meanes for to winde in himselfe Alas what shall we doe Our Sauiour saith Watch and pray least ye enter into temptation Mat 26. vers 41. And as hee saide to Peter Simon Simon behold Satan hath desired to sift you as wheat Luk. 22.31 so let vs al be assured that he hath many wayes to sift vs and to make triall what is in vs. We are taught to pray Lead vs not into temptation and this place doth shew how necessarie a prayer it is for if the Lord giue scope to this enemie and leaue vs to our selues hee will find a thousand meanes vtterly to spoyle vs hee wil euen deuour vs as his praie and wee shall not perceiue it for there in lieth the greatest daunger that he blindeth the eies of the minde and hardeneth the heart when men feele not his working nor imagine any suchthing Hee that is sober and doth watch feeleth when he setteth vpon him and what harme he doth vnto him where as on the other side he may doe what he will vnto those that are drunken and asleep and they know it not Thus much touching the second part now let vs come to the third and last part Whom resist stedfast in the faith If a mans aduersarie be too strong for him by many degrees what is he the better that he watcheth if hee can not auoide but that he will find him come vpon him will he not kill him for all his watching The like obiection may heere be made namely that the power of Diuels far exceedeth all power of man as we see they be described to be mightie and terrible and there is no way for a man to hide himselfe from them but they finde him out and come vpon him what is hee then the better that he doth watch Saint Peter doth answere vnto this that although in our own strength we are nothing to this mightie roaring Lyon yet there is a power in which we shall resist him put him to flight and ouercome him and be armed against al harmes and that is the power offaith Whome resist saith he stedfast in the faith Let it not seeme strange vnto any that this power should resist him and keep vs in safetie for it is the power of God The Diuell is strong and mightie but what is he vnto God God is aboue all his power is infinite there is no power that can stand against it He that is stedfast in the faith hee is armed and standeth in the power of God for faith apprehendeth the power of God and armeth vs with it He that standeth in the faith standeth as it were in God compassed about and couered with his power And as it is vnpossible that Sathan shoulde preuaile against the power of God so is it vnpossible that he should ouerthrowe that man which standeth stedfast in the faith for so long as God cannot be ouercome faith cannot be ouercome Is not heere a most singular comfort and consolation vnto vs in this battaile Let the Diuell be neuer so mightie neuer so subtill fierce and raging we haue a rock of defence a safe tower to fly vnto euē the inuincible power of almighty God which we stād armed withal throghfaith This is it which S. Paule teacheth where he speaketh of the battell which we haue with the diuel My brethren saith hee be strong in the Lord and in his mighty power Put on the whole armour of God that you may stand against the assaults of the Diuel For we wrastle not against bloud and flesh but against rulers against powers c. Therefore take vnto you the whole armour of God that yee may bee able to resist in the euill day haning finished all things stand Ephes 6. vers 10.11.12.13 Now it is faith that putteth vpon vs the whole armour of God and maketh vs strong in his mighty power It is faith as he sheweth in the same place by which we shal quench all the fiery dartes of the diuell Likewise S. Iohn setteth foorth this matter saying Whosoeuer is borne of God ouercommeth the world this is the victorie that ouercommeth the worlde euen our faith Who is it that ouercommeth the worlds but he that beleeueth that Iesus is the son of God 1. Ioh. 5. ver 4.5.6 By the world he meaneth the whole corruption of sin or whatsoeuer is against the commandementes of God and so the Diuell the Prince of the world is included He that ouercommeth the world ouercommeth the prince of the world for all the power of Satans kingdome is in darknesse and in sin Then when Saint Iohn saith that faith is our victorie and that by it we ouercome the world he teacheth that it is faith by which wee are armed with the power of God in which we stand safe and ouercome the Diuell Heerby it is manifest what a woonderfull precious thing faith is There is no force that can ouercome it he that hath obtained it cannot be poore he cannot be vnhappy or wretched all the diuels in hel cannot preuail against him They thatt rust in the Lord are as mount the Sion which cannot be mooued but standeth fast for euer Psalm 125. vers 1 If it be then the most excellent thing that is to stand stedfast in the faith then are we aboue all other things to seeke after it For wisdome teacheth to seeke most for the best thinges Golde pearle and precious stones doe excell in price and therefore they be greatly sought after and men do much reioice when they finde them They bee more then drosse being compared with faith by which we put diuels to flight and obtaine eternall glory Shall wee not then seeke for faith Shall we not make account that if we find it we haue found all for what can a

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

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

yet finde a hole to creepe out at although they bee neuer so wicked for thus they will say It is true Gods worde saith that faith is shewed foorth by good workes well I thanke GOD though I haue many vices in mee and am full of infirmities yet I am not altogether without good workes I am not so gracelesse but at some times I remember GOD by prayer I doe according to my abilitie giue to the poore I am readie to pleasure my friend doe not these things sufficiently shewe that I haue faith Dearely beloued take heede for here you may soone bee deceiued it is not the meaning of the Apostle when hee saith shew me thy faith by thy workes that a fewe scattered scrappes of good deedes among great heapes of sinfull workes and as it were a fewe grains of corne in a great heap of chaffe shuld be a true witnesse of the same For it must be shewed both in forsaking and renouncing all euill waies and also in following after all goodnesse for it is without all controuersie that those which seeme to bee good workes before men are not so before GOD in the man which is giuen ouer to commit sinne can that which is good come out of the same heart in which vngodlinesse raigneth Either make the tree good saith Christ and the fruite good or els make the tree euill and the fruit euill A good tree cannot bring foorth euill fruite Matt. 12.13 Luk. 6.43 neither can an euill tree bring foorth good fruite Can the same tree bring forth both good fruit euill fruite Doth a fountaine at the same place saith S. Iames send foorth both sweete and bitter water Iames 3.11 1. Iohn 3.7 Be not deceiued saith Saint Iohn he that worketh righteousnesse is righteous he that committeth sinne is of the diuell Some man will say doth not the most godly man that liueth commit sinne and doeth not the good and the bad come together from him The godly are loden with the corruptions of the flesh but yet they doe not commit sinne that is to say they are not giuen ouer as vngodly men are to the obedience of sinne they are spotted with imperfections but they doe not take pleasure therein as the wicked doe although they feele a lumpishnesse in them vnto good workes yet their whole race is applied vnto good workes they would very faine obey their God on both sides that is to say in forsaking all that is euill and doing all that which he commandeth them Contrariwise the fleshly Infidell doeth with all his heart giue vp himselfe in the whole race of his life to that which is filthie if hee doe any thing which is good it is but in shew being not done sincerely nor comming from a good roote but of selfe-loue vaine glorie or such like hee doth not any thing for the Lords sake but for his owne For loue him and ye shall finde him readie to doe you good cease that and his goodnesse doth dye Praise him hee will praise you againe discommend him although hee deserue it neuer so much ye shall not come in his bookes be ye neuer so good Forget not this then I pray yee good brethren when God hath set down so plain a rule to trie our selues by whether we be faithfull or Infidels If wee finde our selues full of good workes and our heart doth beare vs witnesse that we doe them euen for loue towards God well are we this doth declare our faith But if our euil deeds abound and our heart bee vncleane it is time to looke about vs wee are in a most miserable case I wish of GOD that wee might often thinke vpon this and be careful to shew our faith to the world by our good and pure life Be not afraid to applie this to our selues and also to deale against the vngodly with it For in this dissolute age wherein iniquitie hath almost gotten the vpper hand it is most necessarie that we vse this instrument which God hath put in our hands Thou saist thou beleeuest shew thy faith by thy workes Now followeth another reason Thou beleeuest there is one God thou doest well the diuels also beleeue and tremble Way this argument well ye shall plainly perceiue that it doth nothing at all helpe a man to say he hath faith when he hath no good deedes if this kinde of faith could saue him then should the diuels be saued also because they haue the same beleefe but because it is most certaine that the diuels shall not thereby bee saued therefore it is also as manifest that those men who haue no other beleefe but that which they haue cannot bee saued Let vs see then how farre the faith of Diuels doth goe Thou beleeuest saith he that there is one God or that God is one and so thou thinkest this a great matter not to beleeue as the vaine Gentiles which did thinke there were diuers gods and indeede for so farre thou doest well but yet marke what a great matter thou hast attained the Diuels doe beleeue the same and yet haue thereby no benefite or reconciliation with GOD for they tremble when they remember the terrible iudgement seate and the euerlasting fire which is prepared for them This faith of the diuels is not to be restrained to some one poynt but stretcheth vnto the whole doctrine of Faith They doe stedfastly beleeue and know that Iesus Christ dyed for the sinnes of the world this is a sure reason that they know the doctrine of GOD when they seeke to deface and ouerthrow it by contrary errors When a man therefore is of a sound iudgement in the Scriptures for matters of faith and is able to confirme euerie poynt and to ouerthrow the contrarie errours though many will say hee is a sound man and hee taketh himselfe to bee as great a Gospeller as any other yet if hee haue no workes if his faith bee not a liuely regenerating saith hee may esteeme of himselfe what he will but the Lord telleth vs that hee is no more forwarde then the diuels they are as founde in the knowledge of trueth as he And if this common and generall faith would serue they should bee saued as well as hee But it may bee here obiected that there is great difference betweene the faith of Diuels and the faith of those men which beleeue and yet haue no fruites of godlinesse in them The Diuels indeede doe beleeue all matters of faith to bee true but they doe not nor can not beleeue that they pertaine any thing at all to them they haue no hope of mercie but men although they bee very sinfull yet they are in hope that they shall bee saued Heere is a great difference therfore the faith of such men goeth far beyond the faith of Diuels The Lord giue vs eyes to see and hearts to vnderstand for I will shew that the difference is That the faith of the Diuels is more perfect For what is the

things both in glorifying God also in ministring grace by our talk at al times vnto mē What shall speak of our wants in this point If we did wel throughly behold discern thē this one thing wold manifest vnto vs that in manie things we sin al that so we might not be so rigorous in condemning or iudging others For if we come so far short in the duties of the tongue both in praising God and also in benefiting men so manie wayes as wee might and are bounde What shall wee thinke is the number of all our sinnes wee may well say that they be moe in number then the haires of our head But why hath the Lord set foorth this power and good of the right ordered tongue wee must well consider of that It is not that wee should come to the sight onely how vnperfect we are but that withal we should labour and striue towards greater perfection It is a most worthy thing to professe the holy faith and to sound foorth the praise and glorie of the most high God Also it is an excellent thing to speake such wordes as may at all times minister grace to the hearers Hereunto appertaineth that which Salomon saieth The tongue of the iust man is as fined siluer and the lippes of the righteous doe feed many Prouerb 10.20 21. Thus much concerning the first part which is the ordering of the tongue aright which is an exceeding great matter and now I will proceed to the other part that is the wonderfull harme of the euill tongue for looke how great the power of the tongue is vnto good where it is well ordered so great force hath it also on the other part vnto all mischiefe where it is not bridled And least this might seeme strange or incredible the Apostle vseth a comparison Behold saith hee how great a thing a little fire kindleth Wee all know that one little sparke of fire lighting into drie matter is enough to fire a whole house and so a whole citie a countrey yea the whole world so much as will kindle and burne This is a wonderfull thing which God hath giuen to the fire that from so little so great flames will arise and that it will spread in such sort And Saint Iames saith that the tongue is fire It is not of our common fire it is figuratiuely called fire for it will spread farre though it be little and set all on a flame euen as fire yea it extendeth it selfe in mischiefe so farre that hee calleth it a world of wickednes What a marueilous saying is this Is the tongue so small a member and yet containeth in it such a depth and such a gulfe of all wickednes A world is a great thing it is the vniuersalitie of all creatures and by this the holy Apostle doeth expresse the wickednesse of the tongue as if he should say the generalitie of all euill and wickednesse is the tongue What euill what mischiefe what wickednesse what treacheries and lies come not from the tongue And marke how hee saith that the tongue is so placed or set among our members that it defileth the whole bodie If a thing bee full of euill and set with such distance that it can not touch another thing then the euill is not spread but resteth and defileth it selfe but it is not so yee see with the tongue for it is so set that it defileth the whole bodie And so fire where the drie matter is absent doth nothing but if it light vpon it then it enflameth all and setteth the whole on fire Euen so he saith that the tongue reacheth vnto and setteth on fire the course of nature The whole course of nature may verie well be taken for the whole world as if he should say The tongue euen like a firebrand setteth the whole world on fire for the truth is that in all places there be hote flames of contention there be broiles and dissentions yea all things doe boile and burne with the fire of the tongue And in the next wordes he sheweth what manner of fire the tongue is and from whence it hath that fire It is saith hee it selfe set on fire of hell Then is the tongue not onely fire but most pestilent and hellish or deuilish fire Hell enflameth the tongue how can that be Hell is here put for the deuils of hell they set the tongue on fire they doe enflame it with the hellish fire for as the holy ghost inspiring and sanctifying the heart of a good or godly man filleth it with all precious and heauenly treasures which then the tongue bringeth foorth to the praise and glorie of God and to the benefite of men so the deuill filleth the hearts of wicked men with such treasures as hell doth affoord and their tongues doe vtter foorth the same And in that respect the holy Apostle saith that the tōgue it selfe is set on fire of hell O that men would consider of this how their tongues are thē speciall instruments of the deuill to spread here in the whole worlde the fire of hell O that they would weigh and consider whome they serue and whose worke they doe perfourme That tongue which hath beene giuen to be the chiefe instrument in the bodie of man for to magnifie the praise and honour of the Lorde and to benefit men how is it turned and changed to be the firebrand to set the whole world on fire euen with the fire of hell But if it be demanded what is this same fire which it is enflamed withall and with which it doth enflame the whole course of nature You know that Saint Paul saith The deuill hath fiery dartes which faith doth quench now where faith is not hee fixeth those dartes in the heart of man and so when the heart is filled with that hellish fire the tongue presently receiueth it and casteth it abroad euen like wild fire hee shooteth the dart of pride and vaineglorie ambition into the mind the dart of selfeloue of enuie of hatred and of malice Moreouer he fasteneth his dartes of vanitie and vaine pleasures with the dartes of all vncleane lusts of fornication and adulterie These are from hell these are fierie and the fire of Gods wrath is with them and the tongue hereupon scattereth and disperseth all this fire abroad as wordes of contempt of disdaine and reproch words full of fury and bitter rage with lying and slandring backbiting wordes full of vanitie and horrible othes wordes full of filthie ribaldrie and all manner of beastly songs Shall I take vpon me to number the starres or to measure the sandes of the sea If not what should I take vpon me to enter into all particulars in this matter There is nothing which the fiends of hell doe suggest into the wicked heartes of men but the tongue poureth it forth Hereupon as wee see by daily experience all the world is on a flame euen with the fire of hell There is cursing and banning

and raging there is boasting and quarrelling and reuiling there is false accusing lying and condemning yea as the Apostle saide before there is in the speech euen a world of wickednes all the partes of man are defiled by the same It is a generall contagion that ouerspreadeth the whole And Saint Iames doeth yet further set foorth the vnrulinesse of the tongue by a comparison There is a wonderfull fierce nature in sundrie sortes of wilde beasts as in the lyon the leopard the tygre and the wolfe with many others of these men haue caught some and brought them to be tame There bee also among the foules among the creeping things and among the fishes things verie wilde and vnruly which yet by man haue beene tamed but saith hee the tongue can no man tame All the cruell nature of the sauadge wilde beasts of foules of serpents and of fishes is not like the tongue that passeth them all no wisedome nor power of man can tame that Is not this a wonderfull thing will men beleeue that this little member should haue such a nature in it that no man can rule it Maruaile not at this the cause is euident euen by that which goeth before in this text Is there any beast any foule any serpent or fish whose nature is to be compared to the deuill or to the fire of hell I doubt not but euery man will confesse and say thus There bee horrible and sauage natures among beastes and serpentes and dragons but the deuils goe beyond them all there is no comparison hell can not bee matched that fire can not bee quenched there is no taming of those things Then marke how he said that the tongue is set on fire of hell The nature of hell the nature of the deuill is put into the tongue and hereupon it commeth to passe that it is harder to be tamed then all the nature of serpents and wilde beasts Then when hee saith But the tongue can no man tame is it his meaning that there is nor was neuer any man but his tongue hath beene vntamed set on fire of hell and so a firebrand to set the worlde on fire The tongues of the Prophets the tongues of the Apostles the tongues of the martyrs and holy men haue vttered the heauenly trueth to the praise of God and to the singular good of men how then is it saide The tongue can no man tame were not the tongues of these wel tamed yes verely but yet this standeth still The tongue can no man tame For their tongues were tamed not by themselues nor by any wisedome power or vertue of man but by grace euen by the working and power of the heauenly spirit of God from aboue No man then but the Lorde God whose power is aboue all hath euer tamed the nature of the tongue There is nothing in man from Satan or from hel be it neuer so pestilent horrible but the grace power of God can subdue it It is not then the purpose or meaning of the Apostle by saying but the tongue can no man tame to lead men vnto this euen to let it alone for that which is vnpossible vnto man he will not set vpon it at least if he know so much For to what end and purpose should a man goe about to doe that which is aboue his power I say it is not the purpose of the holy Apostle so to perswade but by shewing the difficultie and impossibilitie in regard of mans strength hee mooueth men to seeke vnto God for the power of his grace for there is all the helpe And seeing there is helpe in God how can we be excused if we doe not flie vnto him The thing is most horrible wee ought to abhorre it that wee should carrie in our mouth the fire of hell and the nature of the deuill Shall wee not thirst for those heauenly and pure waters of the holy ghost which shall extinguish such hellish fire O beloued it is the mind and purpose of the Apostle when he sheweth vs these things to stir vs vp to seeke more earnestly vnto God and not to trust to our owne strength vnlesse wee make small account to carrie such a tongue yea such a firebrande of hell in our mouth as is worse then any serpent What a loathsome thing ought it to be to the minde of euery man to haue his mouth full of the fire of hell euer and anon for to cast abroad wee holde it a verie rare and most strange and monstrous thing if any beast should carrie ranke poison in his mouth to cast forth farre and neere and the tongue of man spreadeth that which is a great deale woorse then any poison for men spitte fire euen the verie fire of hell alas shall wee not seeke helpe for this O beloued be not deceiued to thinke that the speeches of the Apostle are more vehement then the matter requireth I confesse that the holy scripture vseth sometimes hyperbolicall speeches but in these comparisons it is not so The tongue indeed is as he saith an vnruly euill full of deadly poison You know what is written in other places Their mouth is full of cursing and bitternes the poison of Aspes is vnder their lippes their throate is an open sepulchre they flatter vvith their tongues Wee can not away with the poion of Aspes wee loath to heare of it and shall wee not then loath to carrie such horrible deadly poison in our tongues Let vs thinke well of these things and iudge of them as the Lord pronounceth and not according to our owne sense for as euery thing liketh and loueth that which is in their owne nature as the toad liketh her owne poison so doeth the venemous serpent the Aspe and the Cockatrice so shall men by nature like and loue well the poison which is vnder their tongue and that fire with which it is enflamed by hell Men doe indeede euen glorie in those horrible things which come from their tongue Let vs therfore as I said iudge of the things as the Lord pronounceth not according to our own sense The Lord saith that the tongues of men are full of deadly poison If wee were throughly perswaded thereof would it not euen force vs to seek vnto the Lord to haue such poison remoued Would we like well to continue stil as venemous serpents Could wee thinke well of this that the diuell should fire our tongues with the fire of hell Or that hee should vse our tongues as his instruments to set all in a broile God bee mercifull vnto vs and helpe vs for our case otherwise is most wretched and miserable And let vs now see what reason the Apostle rendreth to shewe that the tongue is full of deadly poyson for he giueth an instance or a taste of the same deadly poyson in one particular which is this Therewith blesse we God euen the father and therewith curse wee men which are made after the image of God Out of one

as much as to say there onely Now wee see the praise it selfe of vnitie and concorde heere set foorth vnto vs it remaineth that wee consider to what ende and purpose the holie Ghost giueth this great commendation This wee all knowe that when a thing is dispraised it is to bring vs into a misliking and shunning of the same as a thing either vnpleasant or hurtfull And contrariwise praise especially where it is giuen by God who knoweth the worthines of euene thing is to drawe our liking and to make vs in loue with that which is praised This is then done heere that wee may haue our hearts inflamed and that wee may bee in loue with vnitie and concorde and that wee maye studiouslie seeke after it and imbrace it as a most precious iewell and finallie by all meanes take heede that wee doe not any thing which may hinder and disturbe the same And doubtlesse if this can not mooue vs and kindle an earnest loue and zeale to be studious of godly peace that it is so good so sweet and pleasant and that Gods blessing is vpon it vnto eternall life how dull are we vnto spirituall and heauenly things or what can mooue vs Shall we not care to haue that cut down which bringeth mischiefe and destruction and to set vp that which carrieth all blessednes with it Shall wee neither care to auoid the curse of God plagues and punishments on the one side nor yet couet to haue his blessing that it may mooue vs the rather I will come now to the application of this Psalme to our estate Wee haue as yee all knowe receiued great blessings from the Lord our God by the meanes of our gracious Queene For by her happy raigne we haue enioyed long peace euen such as the like hath not almost beene seene or heard of in this land Wee haue also great plentie of all things our countrey ouerflowing with milke and hony euery man fitting vnder his vine and vnder his figge tree And moreouer the Lord hath protected vs by her Scepter and power from the inuasion of forraine enemies and from the wicked practises and treasons of domesticall aduersaries these are great benefites receiued But the greatest blessing of all is that by her gouernment he hath deliuered vs from the bondage of Pharaoh from the heauie yoke of Antichrist out of Idolatrie and blindnes and hath restored vnto vs his holy worde and his true worship Yet notwithstanding there hath beene among vs many yeeres as ye all know great discorde and variance and that not onely against Papists and other enemies of the holy religion but euen amongst brethren which professe the same holy doctrine and faith of our Lord Iesus Christ In all this time we haue tasted the bitter fruits of enmitie and discord wee haue felt and fustained the mischiefes harmes and dammages that growe from it so that wee haue had experience with the Israelites in the worser part and can say of our owne knowledge behold how euill and how vncomely a thing it is for brethren to bee at variance To make this more apparant if I should stand to rippe vp and to lay open all the euils which haue alreadie come vpon vs by the discord of brethren it would be a long and tedious labour I will therefore onely note some of the chiefe and most generall that beholding as it were our most grieuous wounds wee may seeke to haue them salued and cured if it may please God First therefore I may note as a principall euill fruit of enmitie that it is a ioy and an encouragement vnto the enemies of the Gospell the Papistes for to see brethren set against brethren for as it is in an armie of men if they be at deadly variance among themselues Captaine against Captaine band against band pursuing each other that the aduerse part against which they should wholly togither bend their forces will say wee shall not need to doe much we shall easily preuaile for they will pull downe and destroy themselues with their owne handes and hereof will much reioyce So is it in Gods Church Christes armie which is set vpon by deadly enemies on euery side when there is discord growing vnto sharpe enmitie and the leaders themselues bent one part against another the wicked enemie doth laugh and receiueth boldnesse and strength for he saith in his heart This sharp contention among them will proceed in the end euen vnto blood and to the desolation of both parts O how much ought we to be pricked and grieued at the reioycing and boldning of Gods enemies And how dolefull a calamitie were this if it shoulde among brethren come vnto blood We see that among the children of Israel the enmitie and discord brake forth euen vnto blood and so doubtlesse except the Lorde in great mercy turne it away such is the nature of contention when it groweth sharpe that the end among vs also will be most grieuous This one euill ought to mooue vs to loue and imbrace the holy vnitie here commended in this Psalme I would the consideration of it might be deepely printed in our mindes The wounding of the weake is another great euill that ariseth from discorde doubtlesse many are cast downe or turned out of the way or at the least wife are much hindred hereby in our Church Stumbling blockes being thus laide before the blinde and lame What pitie this ought to mooue and how much the sight of it should vexe and grieue vs the doctrine of our Sauiour Christ vttered by him selfe and by his Apostles doth euery where shew threatnings also woes are pronounced against them that shall cast downe the weake and shall not wee regard this thing at all shall neither the compassion and loue to our brethren for whome Christ died nor the threatnings woes denounced take any place Thirdly the discord of brethren doth bring both parts into contempt and disgrace among many And so by this meanes the ministers of the Gospell the messengers of Christ which should be had in precious account and estimation for their workes sake euen as the vessels of gold and siluer in the Lords temple as the Angels of the Lorde of hostes are basely esteemed euen as if they were vessels of earth or wood If this did reach onely vnto the men themselues or vnto their disgrace it were the lesse and might with lesse griefe be borne but the contempt and disgrace reach indeed euen to the glorious Gospell of Iesus Christ because in the disgrace of the men the power of their ministerie is weakened For where the teacher is euill thought of and despised the multitude doth not regard his doctrine This euill goeth deepe and if we consider well of it togither with the former which I haue mentioned yee shall see that vpon our owne experience we may say indeed behold how euill and how vncomely a thing it is for brethren to be at enmitie and discord These euils do highly displease Almighty

God and if they be continued in without redresse who is able to shewe the punishments and calamities which in time will ensue and come vpon vs in this land The contempt of the Gospell and growing into Atheisme thereby will drawe downe infinite plagues and miseries For the righteous God will not alwaies suffer such abuse vnreuenged Then seeing vnitie is so good bringing so many blessings and discord so euill drawing such an heape of mischiefes with it the one as a nourisher of true life is to be sought for and maintained by all godly Christians and the other is to be eschued as a deadly pestilence and this is to be done of vs speedily because dissention is like the breaking out of waters the longer it continueth the wider is the breach made and so becommeth the more difficult to be recouered This being confessed of all for there is no man I thinke that will denie but that it is a most necessary thing in Gods Church and among brethren to eschewe discord and to seeke vnitie therefore let vs in the next place consider and vnderstand how it is to be sought for let it be that we both agree it is to be sought and also doe seeke for it yet if we seeke not the right way we are neuer the better for seeking First then knowe this that there are two sorts of vnitie and agreement the one is in God being in the truth in the spirite in true holinesse and sanctification The other is in error and sinne and not in the Lord. Now indeed it is the holy vnitie in the Lord which is praised in this Psalme and which we must seeke after vpon which the blessing of God shall come This may yee see by that exhortation of Saint Paul Ephes 4. When hee saith studying to keepe the vnitie of the spirit in the band of peace for hee addeth as the reason There is one bodie and one spirit as yee are all called in hope of your calling one Lord one faith one baptisme one God and father of all c. For like as all the members of the naturall bodie are coupled togither by one soule and make but one bodie so by one spirit of the Lord all the faithfull are vnited and become all one mysticall bodie of Iesus Christ by one faith and by one baptisme they are all in one Lord and in one God The foundation of this vnitie is in the truth and by it men grow vp togither in God and for this cause it is said in the first verse of the Psalme Brethren also to dwell in vnitie Hee saith also because as there is a reconciliation wrought by Christ betweene God and man and so a man is come into vnitie with God he must also growe into vnitie with those which are togither reconciled to the Lorde with him seeke this vnitie to bee vnited with our brethren vnto God otherwise all shall be dissolued and scattered againe in confusion Touching that other concorde which is in errour and wickednesse they which possesse it who are of diuers sorts do commend it and much complaine of the disturbance and breach thereof As first of all the Papists make a great exclamation against vs which professe the glorious Gospell and haue forsaken them that like wicked Schismaticks we haue disturbed and broken this holy vnitie by rending our selues from the true Church and so from the faith and from Christes mysticall bodie this is a grieuous and a sore accusation if their vnitie which they glorie of were in the truth But seeing it is most euident that they haue forsaken the truth of God blaspheme and condemne it and set vp abominable errours and cursed Idolatrie all their agreements all their holy league as they tearme it is no more but a most wicked and cursed conspiracie against God and his people What is their vnitie more then that which is described by the Prophet Dauid Psal 2. Why do the Gentils rage and the people meditate that which is vaine The kings of the earth stand vp and the Princes take counsell togither against the Lorde and against his Christ Here is a great vnitie nay a conspiracie of wicked traitors against Christ This perplexitie is fulfilled by them And wee haue the commandement of God by the voice of the Angel Come out from among them my people and separate your selues so that all their cry is nothing against vs wee haue not dissolued this blessed vnity here commended but haue forsaken their cursed conspiracy which the neerer a mā is ioyned vnto the further off he is from God Let no man therefore be troubled or disquieted by their great wordes but forsaking them imbrace the holy faith and be vnited thereby togither with the Prophets and Apostles and all holy men vnto Iesus Christ Ye shall heare many other sorts of men complaine that there is not fellowship and vnity kept with them When indeede as they walke after their wicked and vncleane lustes in all abominable sinnes as in contempt of gods word in drunkennesse whoredom pride ambition couetousnes vsury extortion briberie oppression enuie and many such like The holy ghost saith vnto vs Haue no fellowship with the vnfruitfull workes of darkenes but rather reprooue them Ephes 5.11 We can not ioyne Christ and Belial we can not be vnited to the Lord and haue fellowshippe in wicked sinnes If wee say wee haue fellowship with him saith S. Iohn and walke in darkenesse wee lie c. 1. Iohn vers 6. Ephes 5.11 Hee that crieth out for peace and doth walke in vngodly waies straying from the truth and from sanctification whatsoeuer he will seeme to be he is nothing els but a disturber and breaker of all holy vnitie For who can take part with him in those things but he shall separate himselfe as I haue shewed from truth and godlines without which there can be no blessed vnitie Saint Peter calleth our Lorde Iesus Christ a liuing stone vnto whome all the faithfull comming as liuing stones are built vp and become a spirituall house 1. Pet. 2. If stones be not squared and made smooth to fit ioyne togither how shall they grow into one building If men be not framed in faith and godlines how shall they be vnited in the Lord Indeede there be imperfections both in doctrine and manners all the best he wen stones haue some ruggednesse remaining and men must beare one with another in much for charitie must couer the multitude of sinnes 1. Pet. 4 while the Temple of God is in the world the stones are not perfectly set togither but the worke is still in hand this Temple is still in building wee must beware of the downefall on that side also Then seeing this blessed vnitie must be in God in the truth in the spirit to be built vp in Christ Iesus in true sanctification for hee that is in Christ is a new creature and seeing all concord without this foundation shall fall downe as a rotten building let the