Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	call_v	zeal_n	zealous_a	137	3	9.2223	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

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

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

fullie furnished with all treasures all thinges which pertaine to life and godlinesse Secondly wee haue to obserue in this verse when hee saith that all thinges are giuen vnto vs by his diuine power that heere is nothing left in the worke of our saluation vnto our selues so that it must needs follow that these which defend free wil do not speak with the same Spirit which the Apostle doeth heere For setting foorth a contrarie doctrine to this it must needes proceede from a contrarie spirit The Apostle doth not say heere that all those thinges which wee want through the weaknesse of our nature shal bee supplied but to shew that there is nothing in vs at all but that wee are quite stript of all thinges which pertaine to life and godlinesse He speaketh not of repairing or helping in some part but of a whole and free gift in euerie part when hee saith without exception that all things are giuen vnto vs by the diuine power which pertaine vnto life and godlinesse and so this doctrine doeth challenge all the praise and glorie of our saluation to God alone Thirtllie it may bee demaunded whie the Apostle should say that all thinges are giuen vnto vs by the diuine power or godhead of our Sauiour Christ when it is manifest that we fetcht all thinges from his manhood and therefore he saith in the sixt chapter of Saint Iohn verse 46. I am that bread of life And againe in the 54. verse of that same chapter He that eateth my flesh and drinketh my blood I will raise him vp in the last day For my flesh is meate indeede and my blood is drinke indeede By this it is manifest that life is giuen vnto the worlde by the manhoode of Christ The answere is easie that Christ in his manhood is a creature and therefore hath nothing of his owne but whatsoeuer is in him as to bee the life of the worlde and the light of men and to haue in him all the treasures of wisedome This commeth from the Diuine nature which dwelleth in him bodilie as Saint Paule speaketh Now the cause why all these are put into the manhood of Christ is that from thence wee may bee partakers of them for so long as they haue residence onelie in GOD wee are so farre remooued from him that by no meanes wee can approach or come neere vnto him to drawe out of him anie droppe of the same Therefore though all thinges bee giuen vs by this meanes that GOD hath put them into the flesh of Christ and so is come downe neere vnto vs that wee may lay fast holde of him yet neuerthelesse because the propriety of them remaineth still in the diuine nature the gift of them is heere ascribed vnto the power thereof Fourthlie we are to note in this verse that the Apostle doth brieflie set downe the end and sum of religion and of all these giftes when he saith which pertaine to life and godlinesse for in these two wordes vnto which the other two doe answer which are set downe in the latter end of the verse glorie and vertue all those giftes are contained For that which hee expressed first by life heere by glorie that which before he called godlinesse heere he calleth vertue they are as much as to say eternall felicitie and life with glorie the way which wee must passe through to the same which is godlinesse and vertue Heere wee are to take great heede that wee doe not seuer or sunder those thinges which the Lord himselfe hath so neerly coupled and linked together And this admonition is so much the more necessarie because there are very many carnall professours and beastlie abusers of Christianitie which doe seeme verie willinglie and gladly to imbrace the promises of the Gospel concerning redemption and eternall life purchased in Christ Iesus and they make great boast that they looke for their part in the same as wel as any other and yet they looke nothing at all to this godlinesse and vertue through which wee must passe vnto it for God hath not called vs but as he saith heere to glorie and vertue so that whomsoeuer the Lord hath called to knowe him aright and so to bee made heires of eternall glorie he hath also garnished them with vertues and graces of the spirite of sanctification Vntill such time therefore as there shall rise vp a new Peter which with contrarie pen shall write a new and contrary Gospel these men shall neuer assure themselues nor yet perswade others that they shall euer come to the kingdome of God seeing they goe a quite contrarie way 4 Whereby most great and precious promises are giuen vnto vs c. Now he sheweth by what means or by what instruments the diuine power doth bestow those giftes vpon vs and the same are as hee calleth them most great and precious promises which are giuen vnto vs whereby wee are called to glorie and vertue as hee speaketh in the former verse these are called most great and precious because the thinges which are offered vnto vs in the Gospell of Christ for greatnes and dignitie are incomparable For what can wee seeke out to match with this that heere is offered vnto vs namelie the remission of our sinnes in the blood of his sonne deliuerance and freedome from the thraldome of Satan and power of darknesse that of damned creatures and children of his wrath he hath giuen vs this high dignitie to be his sonnes and daughters and as S. Iohn saith Reuel 1. Christ hath washed vs in his blood and made vs Kinges and Priestes to God his father what a change is this from the lowest miserie euen in the gulfe of hell to be lifted vp to the highest dignitie to be glorified with God in the kingdome of heauen Because therefore these things are the greatest and most honorable Saint Peter calleth the promises of the Gospel most great and precious But wherefore doth the Apostle ascribe all to the doctrine of the Gospel for when he saith that by these wee are made partakers of the diuine nature he includeth all Because it is by the Gospell that wee are called home to the Lord for although he vtter his will vnto vs in his Lawe yet therein hee sheweth himselfe none otherwise vnto vs but as a seuere Iudge wee can see nothing there but the dreadfull curse and vengeance of eternall fire his brightnesse appeareth therein but we bee not able to beholde the same but are dazeled with the sight thereof amazed and confounded so that wee cannot but runne from him because there is nothing but that which is terrible Contrariwise in the Gospell hee hath reuealed himselfe in the face of his sonne where hee sheweth an exceeding glorie but with such fatherlie loue and pitie such abundance of mercie and sweet allurements by which he calleth vs and draweth vs to himselfe that heer wee are able to looke vpon him with open face and heere his countenance is so cheerefull that the soule

which hath once with the cie of faith seene but a glimse thereof is so inflamed and rauished with desire of a neerer and fuller sight that it can neuer be satisfied For this cause Saint Paule making comparison betweene the ministerie of the Law and the ministerie of the Gospell 2. Cor. 3. tearmeth that the ministration of death and the letter which killeth and this the ministration of the spirit which giueth life Which by the way also is to bee obserued because there bee at this day among vs many frantike brains namely those of the Family of loue which cal the true sound interpreting of the word the literal sense or the letter which killeth and their owne grosse and foolish allegories the spirit not knowing that Saint Peter speaketh of the difference betweene the Lawe and the Gospell Heere also appeareth of what price and dignitie the Gospell is for who can set foorth the worthinesse of this when hee saith that by these promises we are made partakers of the diuine nature We were indeed at the first created after the image of GOD and so partakers of his nature but wee lost all this with our first parentes and in steed thereof wee were made partakers of the diuelish nature bearing his image and fulfilling his lustes Now by faith in the Gospell this image is restored and built vp in vs againe whilest we receiue the spirite of sanctification ioyned with the same If men did knowe this first that all happinesse in men is to bee made partakers of the nature of God and to communicate with him and then that this is wrought onely by the Gospell men woulde not so lothsomelie despise it and preferre euery light commodity trifling pleasure before it men would not seeke to disgrace and slander it men would not be so soone wearie in hearing of it nor thinke euerie houre tenne while they be at it Finally men vnlesse they were mad men would not as they do now almost euerie where thinke themselues best at ease when it is furthest from them for who would willinglie throwe himselfe headlong to destruction who would so play the mad beastes as to thrust God from them and refuse to bee made partakers of his heauenlie nature which all they doe that haue as yet felt no sweetnesse in the Gospell or at least haue so little tasted that it can scarse obtaine colde loue at their hands But there needeth somewhat to bee said vpon the phrase of speech which Saint Peter vseth for it is somewhat harde to some and as it was in olde time foully abused by Heretikes so is it wickedly at this day peruerted by the louelie Familie which holding this doctrine that men are deified and God is hominified as their language is meaning that the verie essence and substance of God is transfused into men and his substance and theirs mingled togither take great holde of this that the Apostle saith We are made partakers of the diuine nature But you shal see that euery simple man may casilie confute them if we aske what the nature of an horse is will a man answer that he is made of the earth then a horse and a man are both of one nature forman is also made of the earth It is manifest then that none is so foolish but hee will confesse that when we speake of the nature of any thing we meane not the substance but the qualities and properties euen so in this place we must needs graunt that by the diuine nature in this place is nothing els meant but that there shuld be such a nature and such qualities in men as may carie a resemblance of the diuine nature as for example God is holie we must bee holie he is pure good iust gracious bountifull louing and mercifull all these and such like must be also in vs wee shall also come to bee partakers of life of glorie of ioy of happinesse and eternitie and so in a neerer sort to bee partakers of the diuine nature What are all those now the better which haue so receiued the precious promises that their qualities are euen as agreeable to the nature of God as light is with darknesse or Heauen with Hell or Christ with Beliall Sith so manie shamefull and beastlie sinnes flow raigne in them which are so manie partakinges of the Diuelish nature let them for shame denie that they haue ought wherin they communicate with God in anie thing sauing a bare profession Then what is it which maketh a good man The promises of the Gospell What is it which bringeth life and saluation The Gospell Who are they which haue imbraced the promises haue the true and liuely faith The holy Who are they whom God hath called to life eternall to bee those whome he loueth as children bearing his Image The pure and vndefiled In the last clause of this verse he sheweth his meaning very plainlie In that saith hee yee flee the corruptions which are in the world through lust This is the way to bee made partakers of the diuine nature for as corruptions and filthie defilinges the more they cleaue vnto vs the more they separate vs from the Lord so contrariwise the more a man doth flie and eschewe them so much the neerer hee doth approch vnto God who is the fountaine of all puritie VVee are heere to note that Saint Peter maketh all corruption and naughtinesse in the worlde to spring out of concupiscence or as it is vsuallie translated Lust where wee must learne first what this concupiscence or lust is which is heere sayd to bee as it were the seate of sinne and indeede it is the roote and fountaine out of which groweth and floweth all euill that is committed in the worlde either in thought word or deed to bee short this is that which is forbidden in the tenth commandement when he saith Thou shalt not couet at least so much of it is forbidden there as pertaineth to the second Table that is the roote and fountaine of all euill against men for there is nothing recited in the same last commaundement but towarde men and when our Sauiour Christ setteth foorth the summe of the first Table he saith it is to loue the Lord with all the heart withall the soule c. Now where the whole heart is required there concupiscence must needes be forbidden but yee will say what is it wherein doth it consist It is not in deeds wordes nor thoughts but a more close and inwarde sicknesse bred as they say in the bones the naturall blot and spot of originall sinne which we haue by inheritance from our first parentes and bring with vs out of our mothers womb out of which al euil thoughts and desires doe arise in vs. Saint Iames in the first chapter of his epistle maketh it the wombe and mother which conceiueth and bringeth forth sin Let no man saith hee when hee is tempted say I am tempted of God for God cannot be tempted with euill neither

to his promises and because the plaine testimony of the scripture compelleth them they affirme it constantly and condemne the contrarie as a soule errour that God hath chosen men and men come to feele and to know this And therefore because it is a true doctrine they say also that they themselues are sure that God hath chosen them but when they take not the way to become sure which S. Peter hath here set downe but goe in a contrarie path and are spotted with filthy crimes wee may boldly say they be lyars for although they brag with their tongues of that that they should be yet there is a birde in their brest which doth sing in a coÌ„trary note telleth them plainly what they be Another kind of men there be which in no case can be perswaded that any man can be sure of saluation and therefore with scoffes they aske of them which professe the word when God told them so If it were a thing which were not to be or could not be knowen then the Apostle hath greatly ouershot himselfe in telling vs how wee shall come to be sure But aske a question of them whether they doe not beleeue in God euery one will answere I put all my whole trust in him reason then a little further and tell them that the Scripture which can not lie saith That all which trust in God shall be saued how then will they ioyne these togither that they trust in God and yet doubt whether they shall be saued can God deceiue or say they they know not what Vndoubtedly if they did know that they haue trust they should also know they can not perish But let vs learne by this the miserie of our time in which men do still thinke this doctrine to be strange Now let vs come to the particular application of this doctrine in which euery one must come home to himselfe remembring first that such as God hath called home to himselfe and chosen to be his children he doth also giue vnto them true faith and feeling that they bee his elect and such as perceiue no such thing in themselues are in a verie miserable case and as yet wee may say forlorne creatures therefore euery man in himselfe must aske this question of his owne soule How goeth the matter with thee Art thou sure God hath choseÌ„ thee Doest thou feele any assurance of eternal life The conscience will answere vprightly if wee be not negligent to make inquirie then if we find this within I am not sure for I doubt and stagger we must inquire with our selues thus what is the cause God is faithfull which hath promised eternall life vnto all which beleeue our heart will make answere Thou regardest not the feare of God thou art full of foule sinnes euill lustes doe reigne in thee thou doest not study for the knowledge of Gods worde thou art vnfruitfull and barren in good workes therefore thou canst not say I am led by the spirit of God and therefore sure I shall be saued If he be wise he will not stay here as the manner of fooles is saying I am not sure indeed neither do I thinke any man can be I commit it to God let him doe with me what he will these speeches may seeme to haue some wit godlines in them but they are indeed deuilish and madde because God hath taught vs a contrary lesson in this place but go this steppe further may I come to this assurance and which is the way The Lord doth answere by his Apostle Thou maiest come to this assurance and pointeth him out the way eueÌ„ that which you haue heard wherein he must painefully trauell and goe forwarde not for a gird or a braid and waxe idle againe but still labour for these men had gone a great way and yet they are willed to proceede still if the Lorde guie not this assurance we are to labour so much the more and to be so much the more importunate to suspect our iudgement and to seeke for knowledge to call our selues to a more strait account to set a watch ouer our affections to see with what mind we doe things to foster no sinne willingly in vs nor to be slacke to any good worke which God hath appointed to call crie vnto God for faith and his spirit to guide vs to vse the means diligently which God hath appointed as the hearing searching meditating in the word thus in time for it is wroght in meÌ„ by degrees they neuer come to the full God wil let theÌ„ see that he is their God That neither life nor death height or depth things present or things to come Angels principalities nor powers nor any creature shall separate vs from his loue in Christ It followeth in the next verse For by this meanes an entring shall be ministred vnto you abundantly into the euerlasting kingdome of our Lord Iesus Christ This is a confirmation of the last clause of the former sentence where he saith If you doe these things you shall neuer fall and why because you shall haue a great entrance into the eternall kingdome of Christ as that is a confirmation of the other where he saith Make your calling election sure as the reason followeth there Ye shall come to be sure how because he which proceedeth so far that he knoweth he shall neuer fall away from God to destruction he is as it must needs be sure also that he is chosen for hee speaketh not here of euery particular fall into sin which is of the most godly but saith S. Peter I tell you if you do these things ye shall neuer fall not because there is any such stablenes in our selues or in our own works but we know that they be the fruits of Gods spirit in vs which is his seale set vpon none but those whome he doth marke vp to life eternall he is vnchangeable so it followeth here Ye shall not fall for they that haue a rich entrance into the kingdome of Christ which is euerlasting so that Christ doth raigne in them as hee doth in all the faithfull by his spirit can not fall vntill the power of Christ faile and his kingdome come to an end For we must note that the force of the reason resteth in the difference which is between the kingdome of Christ and the kingdomes of this world in which though they be neuer so mightie and full of pollicie and wisedome yet they should come to an end and therefore a man can not rightly say vnto the subiectes you haue a mightie prince who is bountifull and gracious your peace therefore and happie estate shall endure for euer nay the mightie may bee ouercome if not by men at least wise by death and so they may bee to day in peace and good estate to morrow all in an vprore to day vnder a louing and gracious prince to morrow vnder a fierce tyrant so vncertaine is the state of the kingdome of

this worlde but in the kingdome of Christ whose power is aboue all and can neuer come to an end but is as hee saith here eternall it is farre otherwise because his state is vnchangeable so is theirs that bee once entred thereinto and therefore they are sure they can neuer fall Whosoeuer doeth but euen straightly looke ouer these words of the Apostle if he haue any sight at all hee must needes confesse all this the matter is so cleere that wee can but maruell how it should come to passe that this doctrine of the Lord set forth by his Apostle should find so fewe friends and so many extreme enemies but in deede men which are lyars doe in this thing confesse the trueth that they feele not any such matter and therefore can not abide to heare that all true godly men and faithfull Christians haue this knowledge in themselues but let vs giue eare to the Apostle who telleth vs how we shal come to haue Christ to be our king and to raigne ouer vs namely if wee yeelde vp our selues to the gouernance of his spirit which worketh all goodnes in our heartes subduing and vanquishing all the rebels which we be are about in vs. Contrariwise it must needes bee granted that such as are beastly Epicures following their owne fleshly minde letting loose the raines and giuing the swinge vnto the raging lustes of the flesh despising the knowledge of Gods will and therefore regard not his worde though with full mouth they call Christ their king and their Lorde yet when God saith here by his Apostle that the entrance into his kingdome is by this meanes that men follow after vertue knowledge and godlinesse they shewe that they bee none of his subiects beeing altogither void of his spirit but the bondslaues of sinne and Sathan whose kingdome they vpholde with tooth and naile and that maketh them euen as those which are of another corporation to fight against the truth and those which professe it deuising all the colours and shiftes they can to maintaine sinne inuenting all the slanders that may be to discredit the godly conuersation of such as follow the way here prescribed condemning them as ouer precise and curious if they doe but looke this way which God willeth all his seruants to walke if God do open their eies to see but euen in a glimmering that which he doth teach in this place they would be ashamed of their master blush at that which now they boast and bragge of they would also confesse that like blind buzzards and madde beasts they haue fought against God and not men finally it would make them change their waies and seeke diligently to haue the witnes within themselues that they be the seruants of God Wee must marke well one other thing which is here spoken to wit that he saith an entrance shall be ministred vnto you abundantly or richly as if hee should say When yee haue laboured and trauelled to be as it were well soked and seasoned in godlinesse and plentifullie decked with all graces and giftes of the spirit yee shall by degrees proceed so far gaine so much that your entrance into the kingdome of Christ shall be very great wherupon it doth follow that they shal be past danger may wel warrant theÌ„selues of sure standing in as much as Christ hath not only begun to raigne in them and to be their king but also in great measure and mightily But doth he not adde this one worde more then needeth Is it not enough to haue an entrance vnles we haue a rich entrance into his kingdome doth Christ once begin to raigne in a man to driue out the power of Sathan and afterward cast him off again to destruction I answer that this word is not added in vaine for wee are taught thereby to take heed that we content not our selues with some little taste and small entrance for his purpose is to make a difference between such on the one part as make some beginning haue some good desires and motions in them and doe taste of the good worde of God and are in some sort lightned but ouercome with sinnefull lusts and vaine delights of the flesh they slide back againe suddenly they were but for a brunt it bringeth forth no ripe fruit in theÌ„ neither to speak properly did Christ euer raign in them such on the other part as proceed vnto the deepe rooting out of sin sure and fast planting the truth in their hearts going forward daily from grace to grace from strength to strength vntill Christ haue set vp his throne in them beare sway to the ouerthrow of the power of darknes bereauing the deuill of the interest he had and thrusting him from the possession which he held a doctrine which must needs do vs much good if we beleeue it very needful to be vrged instantly considering the nature disposition of men at this day they are afraid of going too farre in vertue knowledge they count it a needles thing to be admonished or taught diligently they take great scorne to be counted such as may be amended yea and that which is more when as they haue not learned the first point of a christiaÌ„ scholler they will seem perfect so far are they from hauing this abundant entring into the kingdome of Christ Learne here therfore dearely beloued learne it well lay sure hold thereof that it do not slip from you for God teacheth vs here the only way to life and happines let go the vaine dreames and doltish opinions of people sotted in their ignorance which are so farre blinded by the malice of Sathan that which way soeuer they goe still they are in hope of eternall glory as though the way to heauen were so broad that a man could not go out of it the entrance so easie that he may enter wheÌ„ he will for this is the diuinitie of our time howsoeuer a man spend his time in ignorance not caring for nor seeking after the true knowledge of god howsoeuer he be defiled with foule beastly sins that indeed there be nothing in him but pride selfloue vainglory enuy gluttony the lusts of adultery such like yea so far that the scripture doeth liken him to a swine or a dog yet as if they say he haue God in his mind caÌ„ say Lord haue mercy vpoÌ„ me they think this is all that can be required of men they will not sticke to acquite all such beeing nothing at all acquainted with that which God telleth in this place by his Apostle how farre men must proceed in his feare before they can well warrant themselues to be in good case For yee may as well ioyne heauen and hell togither fire and water will assoone agree light and darkenes are as like one another as the common faith is to that which we are taught in this place But I will returne to apply this doctrine to the godly for

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

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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