Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	adoption_n	cry_v	father_n	9,732	5	5.0154	4	false

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

blood then haue they not the faith remooue that effect and the cause is remooued If they will not abhor so wicked a speech but affirm indeed that the reprobate doe eate the flesh of Christ so many of them as haue the liuely faith then let theÌ„ see how they ouerthrow also the whole force of the argumeÌ„t of Christ by which he proueth that the Manna was not the bread of life but that he himself is the bread of life Your fathers saith he did eat MaÌ„na in the wildernesse and are dead If any man eat of this bread he shal liue for euer How standeth his argument consider of it I pray you Your fathers did eat Manna in the wildernesse and yet are dead in their sinnes they are dead in the spirituall and eternall death for of that death hee speaketh seeing they also which eat the flesh of Christ doe die the naturall death therefore Manna was not the bread of life that commeth downe from heauen For that which some did eat of and yet did die eternallie is not by any meanes the bread of life And how doth hee prooue that hee himselfe is the bread of life I am the breade which came downe from heauen if any man eate of this bread he shall liue for euer Thus standeth his reason Whosoeuer eateth the flesh of Christ he shal liue for euer therefore the flesh of Christ is the bread of life If they shall now say some of the fathers in the wildernes did eate the Manna and yet died in their sinnes it cannot be denied and thereupon Christ doth affirme that Manna was not the bread of life that commeth downe from heauen and then adde their owne saying which is this some doe eate the flesh of Christ and yet do die in their sinnes what will then followe if this reason do stand in force Your fathers did eat Manna in the wildernes and are dead therefore Manna was not the bread of life Then shall not this also follow Many doe eat the flesh of Christ and yet are damned therefore the flesh of Christ is not the bread of life Thus it is euident that such as do affirme that any of the reprobate haue the liuelie faith doe gainsay Christ and ouerthrow the force of his argument To proceede what can be more firme to proue that the reprobate cannot haue the true liuely and iustifying faith then that which Saint Paul hath written Where this ground is first to bee laide that whosoeuer he is that hath the true iustifying faith he hath the spirite of sanctification the spirite of adoption for thus the Apostle conioyneth them wherein also after that yee beleeued yee were sealed with the holy spirit of promise which is the earnest of our inheritance vnto the redemption of the purchased possession vnto the praise of his glorie Ephes 1. ver 13.14 Is there any so absurd as to hold that a man is a liuely member of Iesus Christ as euery one is that hath the liuelie iustifying faith and yet hath not that holy spirite of promise that spirite of adoption that seale and that pledge If they will say that the faith which the reprobate doe attaine vnto is without this spirite of adoption or without this seale or pledge then doe wee holde with them and then doth it follow that the faith of the reprobate is not the true iustifying and sanctifying saith which purgeth the heart Act. 15. But if they shall say that the reprobate are for a time partakers of the spirit of sanctification euen of that spirit of adoption then will there diuers right wicked consequences follow which are to be banished far froÌ„ christian religioÌ„ For first touching the spirit of adoption see what the Apostle saith As manie as are led by the spirit of god they are the sons of God For ye haue not receiued the spirit of boÌ„dage again to fear but ye haue receiued the spirit of Adoption whereby we crie Abba Father That same spirite beareth witnesse vnto our spirit that we are the sonnes of God Rom. 8.14 15 16. If anie of the reprobate be led by the spirit of God or be at anie time sanctified then hath not S. Paule here said true that as manie as are led by the Spirit of God they are the sonnes of God Some of the reprobate indeed doe taste of the heauenly power but they are not led with the spirit of God they be not sanctified they walke not after the spirit Moreouer the spirit of adoption the sanctifying spirit which is in al that haue the true liuely and iustifying faith beareth witnes with and to the spirit of the beleeuers that they be the children of God This is the liuely faith when a man beleeueth that the Lorde God is his father and that he is the sonne of God And this faith is not separated from the spirit of adoption for it is vpon his testimonie that they do beleeue and by him they crie Abba Father Is not this spirit a true spirit and is not his witnes most firme and true If it be as those men say that the reprobate are partakers of the spirit of adoption then is not his testimonie firme and true For then that spirit of adoption teacheth some man to call God Father and witnesseth to his spirit that he is the sonne of God when as he is the childe of the diuell for hauing that faith and that testimonie of the spirit in him to day to morrow he doth by their saying vtterly and finally lose that faith and that spirit What an opinion is this to say that a man hath the true faith that is to say beleeueth by the testimony of the holy Ghost that God is his father and yet he is indeed the child of the diuell And moreouer doth not the Apostle say that after they beleeued they were sealed with the holie spirit of promise This is more then the bare testimonie of the spirit if I may so speake that hee sealeth Can this seale be disanulled or broken or made frustrate Is this seale vntrue If it bee euer set vpon the reprobate it is deceiueable If their opinion be true no man can then say thus God hath sealed me with his spirit therfore I doe belong to God For a reprobate hath that seale and it faileth him then who can say that it is a seale which is true and infallible Saint Iohn shewing vpon what testimonies faith in Christ is grounded saith There be three that bear record in heauen the Father the Word and the holie Spirit and these three are one And there bee three that bear record in earth the spirit water blood and these three agree in one If we receiue the testimony of men the testimonie of God is greater For this is the witnes which hee testifieth of his sonne Hee that beleeueth in the sonne of God hath the witnesse in himselfe 1. Ioh. 5. vers 7.8.9.10 Why are all these witnesses but to giue asrance of faith

And if these witnesses doe testifie vnto a man that he is the childe of God and shall be saued for euery one that hath the true liuelie faith hath it vpon the testimony of all these witnesses and yet hee is a reprobate then is not the witnesse of God greater then the witnesse of men Then also to what end should he mention all these foresaid witnesses They giue an absolute testimonie that euery one that beleeueth hath life euerlasting By these places it is manifest that the reprobate cannot be partakers of the sanctifying faith they be not led at any time by the spirit of adoption they be not sealed vp with the holy spirit of promise they haue not the witnesse of God within them whosoeuer therefore hath these thinges let him be assured he shall neuer perish but if he be sanctified he is iustified hee shall bee glorified Rom. 8. ver 32. And this is it which the holie Scripture in many places proclameth that whosoeuer beleeueth in the sonne of God he shal neuer be confounded But what if the reprobate neuer haue the true faith nor the spirit of adoption yet doe not the elect so fall and sinne sometimes that there is no sparke of true faith left in them for the time This is the great cunning of the diuell to roote vp as it were the stablenesse and foundation of the truth But the word of God meeteth with it and teacheth that whosoeuer is regenerate and borne of God in the new spirituall birth as euery one is that hath the liuely faith seeing whosoeuer 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 wee haue the testimonie vttered by Saint Iohn in these words Whosoeuer is born of god sinneth not for his seed remaineth in him neither can he sinne because hee is borne of God 1. Ioh. 3. ver 9. Also we know that whosoeuer is borne of God sinneth not but he that is begotten of God keepeth himselfe and that wicked one doth not touch him chap. 5. vers 18. In the former of these two sayings there be two members and vnto either of them there is annexed a reason to confirme the same As whosoeuer is borne of God sinneth not for his seede this is the reason remaineth in him And then the second member Neither can hee sinne the reason because hee is borne of God Now see if they doe not directlie gainsay the holie Ghost which holde that a man regenerate may loose the faith be vtterly voide of the spirit of sanctification For first whereas S. Iohn saith that whosoeuer is born of God he sinneth not They say a man hath his faith vtterlie quenched and is wholie depriued of the spirit of adoption What sin then is it that he sinneth not He that falleth in such sort as that he becommeth void of the true faith and of the sanctifying grace of God what is he other but as an infidell for the time and what sinne is it that he committeth not Shall it be said of such a man he sinneth not It may be this poore cauill will be vsed Hee that is borne of God sinneth not so long as he continueth in that estate so long as he continueth borne of God A vaine and most foolish speech for if a man that is vnregenerate and borne of GOD through a true and liuelie faith do so fal it is sinne that casteth him downe then he doth sinne while he is in that state For doth hee first cast away his faith and the grace of the sanctifying spirit and then commit sinne and not before What greater sinne then the falling from the faith and casting forth vtterlie the grace of sanctification But see how Saint Iohn meeteth with all cauilles in the reason which he annexeth to confirme that first member Why doth not any one that is borne of God sinne For saith hee his seede 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 holie Ghost is the worker of the new birth and therfore our Sauiour teacheth except a man bee borne againe of water and of the spirit hee cannot enter into the kingdome of God Ioh. 3. vers 5. The seed of God then is the graces of the sanctifying spirit the liuely word Those men that say a man may lose his faith and the spirit of sanctification doe in flat speech contrarie that which the holie Apostle heere speaketh The seed of God saith Saint Iohn remaineth in all those which are borne of God and therfore they doe not sinne that is to say they do not sinne that deadly sinne of falling from God or of being separated from Christ which is not true if their saying bee true for there remaineth no seed of God in those that doe wholy lose their faith and in whome the sanctifying graces are vtterly extinguished It may be they wil here again adde their vaine cauill that the seed of God remaineth in them so long as they bee borne of God and hold the faith and stand in grace As if Saint Iohn should say thus the seede of God remaineth in them so long as the seede of God remaineth in them Is not this a very wise speech to be ascribed to the holy ghost He speaketh absolutely that whosoeuer is borne of God the seed of God euer after doth remaine in him therefore he sinneth not 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 vtter vnlesse they will confesse that when he saith his seede remaineth in them we must take it remaineth in them for euer If the seede of God remaine for euer in the regenerate then doth faith and the sanctifiing spirit remaine in them for euer 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 haue the true and liuely faith euen to let them knowe indeed and vnderstand for certainty that they can not perish that they cannot be ouercome by Satan in the battel he addeth Neither can he sinne confirming it with this reason because he is born of God What can they say vnto this How will they auoide this Will they say that Saint Iohn meant heere some other matter Is it not clearer then the Sunne that the regenerate cannot wholy bee depriued of faith nor of the spirit of sanctification when he saith they can not sinne Can they wholie loose their faith and all the sanctifying grace and yet can they not sin O how happie and blessed is the state and condition of that man which hath attained to the true liuelie faith who hath the spirit of

sanctification by which hee is led 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 euideÌ„t 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 daÌ„gerous rocks greater absurdities They would haue it to be somwhat in mans own wil power to receiue faith the whole work of regeneratioÌ„ They wold haue it be in the power wil of man to retain the same faith sanctifying spirit to lose theÌ„ Why are they of that mind Is it because they enuy that god shuld haue the whole praise glory of mans saluatioÌ„ 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 theÌ„ by his spirit the new birth Then the other sort if there be no power in maÌ„ caÌ„not attain to the faith regeneratioÌ„ they be before ordained vnto eternal destruction TheÌ„ wil it follow that there is predestinatioÌ„ eueÌ„ 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 iudgmeÌ„ts 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 incoÌ„prehensible 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

Christ saith No man commeth vnto me except the father which sent me draw him Ioh. 6. VVhy did hee not drawe Herode and Pilate and the high Priestes as well as Paule VVee see in these latter dayes that there be great Nations as the west Indies which had neuer hearde of Christ vntill of late time and then by a most cruell and idolatrous people which haue murthered them most wickedlie so that they haue been made to stumble and to bee further from Christ VVho is able to comprehend the depth of these iudgementes Shall not wee lay downe the pride of our owne vnderstanding and say with the Apostle Hath not the Potter power ouer the claie of the same lumpe to make one vessell vnto honour and an other vnto dishonour Or shall the thing formed say to him that formed it Whie hast thou made me thus O beloued let vs lay aside all such vaine and curious presumptions and let vs as the holie Scripture directeth vs make our singular comfort of that eternall decree of God Thus wee are with it to fortifie our selues against the Diuell God of his owne good will hath chosen in his sonne Iesus Christ euen before the foundations of the worlde were laide those whome he will saue as the heires of eternall glorie Hee hath in his prefixed time redeemed them not with golde or precious stones as Saint Peter saith but with the blood of his sonne as of a Lambe immaculate and without spot He doth also call them hee doth sanctifie them This decree of God is vnchangeable it is vnpossible that any of his elect should perish VVho can plucke them out of the handes of Christ Then in the next place wee are to bee assured that none can haue the true faith but the chosen of God Not any doe receiue the spirit of adoption which witnesseth to their spirit that they be the children of God but the elect The elect are onlie regenerate and borne of God and sealed with the holie spirit of promise Then come downe to thy selfe If thou canst trulie say I haue the liuelie faith I haue receiued the spirit of adoption which doth witnesse with my spirit that I am the childe of God I am regenerate I haue the true repentance I am sanctified Satan doth tempt mee stronglie manie wayes but I am sure though he often as it were soile mee and cause me to goe awrie that hee shall neuer get the victorie ouer mee Is not this a singular comfort to a man If anie that hath the spirit of adoption may lose him then where is the stedfastnesse of faith which Saint Peter heere requireth in resisting the Diuel If it come once to lie in our selues wee cannot bee vndoubtedlie sure and stedfast wee may well waner and doubt but when we knowe that we are kept by the power of God as it is written 1. Pet. 1. Then haue wee a rocke whereon to rest then doe we stand stedfast armed with the power of God This faith may be tried and seeme oftentimes to be sore shaken but it can neuer bee ouercome Yea will some man say but euery man cannot come to knowe that hee hath receiued the true and liuely faith or the spirit of adoption we see many goe farre in the profession of the gospel and thinke that they haue the true faith and the sanctifying spirit which yet fall quite away It is true that there bee manie which imbrace the gospell and professe it with such feeling that they suppose God hath called them as his children there is for the time such a touch such a moouing in their heartes and yet in time they manifest themselues not to be of God One occasion or other driueth them awrie so that some of them become heretickes some of theÌ„ although they fall not into heresies yet they fall into vices and become so irreligious that all the former graces which they had tasted of doe vanish and are lost And this is the cause we are willed by Saint Peter to make our calling and election sure For seeing the reprobate receiue a kinde of faith and zeale which yet is not the true and liuely faith we are willed to be diligent and carefull to see that we rest not in that faith VVe must labour to attain to that testimonie of the spirit of adoption we must seek to bee confirmed and euen sealed with the holie spirit of promise and so come to that full assurance of faith and hope which neuer confoundeth And that is it which Saint Peter teacheth the way to come vnto in the place before alleadged where he willeth vs to ioine vertue with our faith with vertue knowledge c. For if we follow that rule which hee there prescribeth we shall be sure neuer to fall we shall then with a stedfast faith resist our aduersarie the diuell and get the victorie ouer him It is a matter of great importance I pray and beseech you as you tender the happy estate of your owne soules looke vnto it Set your hearts vpon the liuelie Oracles of God and seeke day and night after the knowledge of holie thinges and howe to please the Lord your God Then shall you bee blessed for euermore Amen FINIS Foure Sermons vpon the seuen chiese vertues or principall effectes of faith and the doctrine of election wherein euery man may learne whether hee bee Gods child or no. 2. Pet. chap. 1. 1 Simon Peter a seruant and an Apostle of Iesus Christ to you which haue obtained like precious faith with vs by the righteousnesse of our God and sauiour Iesus Christ 2 Grace peace be multiplied to you through the acknowledging of God and of our Lord Iesus 3 According as his diuine power hath giuen vnto vs al thinges that pertaine vnto life and godlines through the acknowledging of him that hath called vs vnto glory and vertue 4 Whereby most great and precious promises are given vnto vs that by them ye should be partakers of the diuine nature in that ye flee the corruption which is in the world through last BEfore we begin to handle or to intreat of the wordes of this text it shall not bee amisse to note to whom and when this Epistle was written Concerning the first of these it appeareth by the 3. chap. and 1. verse that it was written vnto the same that the former epistle was For thus hee speaketh This second Epistle I write vnto you beloued in which I stir vp your sincere mind by putting you in remembrance now these were the Iewes which were scattred abroad in the dispersion through diuers countries as it is expressed in the first chapter of the former Epistle for the Iewes were specially his charge as the care of the Gentiles was committed vnto Paul Galat. 2.7.8 The words are these When they saw that the gospell of the vncircumcision was coÌ„mitted to me as the gospel ouer the circumcision was vnto Peter for hee that was mightie by Peter in the Apostleship ouer the

God and if they be continued in without redresse who is able to shewe the punishments and calamities which in time will ensue and come vpon vs in this land The contempt of the Gospell and growing into Atheisme thereby will drawe downe infinite plagues and miseries For the righteous God will not alwaies suffer such abuse vnreuenged Then seeing vnitie is so good bringing so many blessings and discord so euill drawing such an heape of mischiefes with it the one as a nourisher of true life is to be sought for and maintained by all godly Christians and the other is to be eschued as a deadly pestilence and this is to be done of vs speedily because dissention is like the breaking out of waters the longer it continueth the wider is the breach made and so becommeth the more difficult to be recouered This being confessed of all for there is no man I thinke that will denie but that it is a most necessary thing in Gods Church and among brethren to eschewe discord and to seeke vnitie therefore let vs in the next place consider and vnderstand how it is to be sought for let it be that we both agree it is to be sought and also doe seeke for it yet if we seeke not the right way we are neuer the better for seeking First then knowe this that there are two sorts of vnitie and agreement the one is in God being in the truth in the spirite in true holinesse and sanctification The other is in error and sinne and not in the Lord. Now indeed it is the holy vnitie in the Lord which is praised in this Psalme and which we must seeke after vpon which the blessing of God shall come This may yee see by that exhortation of Saint Paul Ephes 4. When hee saith studying to keepe the vnitie of the spirit in the band of peace for hee addeth as the reason There is one bodie and one spirit as yee are all called in hope of your calling one Lord one faith one baptisme one God and father of all c. For like as all the members of the naturall bodie are coupled togither by one soule and make but one bodie so by one spirit of the Lord all the faithfull are vnited and become all one mysticall bodie of Iesus Christ by one faith and by one baptisme they are all in one Lord and in one God The foundation of this vnitie is in the truth and by it men grow vp togither in God and for this cause it is said in the first verse of the Psalme Brethren also to dwell in vnitie Hee saith also because as there is a reconciliation wrought by Christ betweene God and man and so a man is come into vnitie with God he must also growe into vnitie with those which are togither reconciled to the Lorde with him seeke this vnitie to bee vnited with our brethren vnto God otherwise all shall be dissolued and scattered againe in confusion Touching that other concorde which is in errour and wickednesse they which possesse it who are of diuers sorts do commend it and much complaine of the disturbance and breach thereof As first of all the Papists make a great exclamation against vs which professe the glorious Gospell and haue forsaken them that like wicked Schismaticks we haue disturbed and broken this holy vnitie by rending our selues from the true Church and so from the faith and from Christes mysticall bodie this is a grieuous and a sore accusation if their vnitie which they glorie of were in the truth But seeing it is most euident that they haue forsaken the truth of God blaspheme and condemne it and set vp abominable errours and cursed Idolatrie all their agreements all their holy league as they tearme it is no more but a most wicked and cursed conspiracie against God and his people What is their vnitie more then that which is described by the Prophet Dauid Psal 2. Why do the Gentils rage and the people meditate that which is vaine The kings of the earth stand vp and the Princes take counsell togither against the Lorde and against his Christ Here is a great vnitie nay a conspiracie of wicked traitors against Christ This perplexitie is fulfilled by them And wee haue the commandement of God by the voice of the Angel Come out from among them my people and separate your selues so that all their cry is nothing against vs wee haue not dissolued this blessed vnity here commended but haue forsaken their cursed conspiracy which the neerer a maÌ„ 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

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