Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	choose_v	fruit_n	great_a	35	3	2.1578	3	false

Text snippets containing the quad

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

that God may haue the greatest glorie to bring forth the least is not to bee contemned because the Lord in time doth purge them make them more fruitfull I need not to stand heere for to handle many things or to make large exposition the matter is exceeding plain there is no more but this that all our care in hearing and professing the Gospell bee to receiue it into good ground to bring forth the fruites thereof What should I stand to rip vp the shamefull abuse in the contrarie to vtter how manie euill fruits there be in manie which are Gospellers This should be but as it were to light a candle in the cleare Sunshine for all men doe see them I doe not speake this as though it should not bee good to cry out against them but because the former things which I haue now vttered doe fully disclose them And therefore I will heere ende desiring the Lord to write these things in our hearts which wee haue heard with our outwarde eares and to make vs good ground to receiue the heauenly seed and to bring forth fruits of the same that glorifying him in this world we may be glorifyed of him in the world to come through Iesus Christ our Lord Amen FINIS TWO SERMONS VPON THE 1. Peter 5. vers 8. and 9. Wherein is shewed that the diuell is to be resisted only by astedfast faith how soeuer he commeth either against soule or bodie and that whosoeuer hath once attained the true and liuelie faith it can neuer bee vtterly lost but he is sure to get the victerie The first Sermon Be sober and watch for your aduersarie the diuel as aroaring Lyon walketh about seeking whō he may deuour whome resist stedfast in the faith 1. Pet. 5. verse 8.9 BLessed Peter an Apostle of Iesus Christ 1 Pet. 1.1 wrote this Epistle to the Christian Iewes which dwelt as strangers dispersed here and there in sundrie countries as in Pontus Galatia Cappadocia Asia and Bithynia For the ten tribes were scattered of old time and had dwelt long among the Gentiles in many kingdoms being caried away by Shalmaneser king of Ashur out of their owne lande as wee read 2. King 17. And of somewhat later times manie of the tribe of Iuda and Beniamin were also dispersed among the heathen so that S. Iames wrothis epistle in like maner to the twelue tribes which were in the dispersion Iames 1. ver 1. These dispersed Iewes came vp out of all landes at certaine solemne feastes vnto Ierusalem for to worship there according to the law of Moses and there had they heard the Apostles preach Christ as ye may see by that which is written Act. 2. and beleeued in him and vnto them that so beleeued S. Iames and S. Peter directed their Epistles Touching the matters handled in this Epistle of Peter we are to note that the holy Apostle dealeth principallie about the duties of christian life as namelie the times being then full of troubles and terrour of persecutions hee laboureth to make them bolde patient constant and cheerefull in all afflictions and sufferinges which they were to passe through to come to the partaking of the heauenly glory with Christ Also hee vseth manie graue and forcible reasons to mooue them vnto true holinesse euen to walke in the vertues of the spirit of grace and to bring foorth fruites worthie of so high a calling But first of all he openeth as it were the fountaine and beginning of all good actions in man that is how God of his great mercie had chosen them and begotten them in Christ to bee his children and heires of glory Among these perswasions admonitions and exhortations of the Apostle this is one which I haue read vnto you and which I am now to handle It may bee diuided into three partes Of which the first is an admonition or an exhortation wherby he stirreth vp all the faithfull vnto sobriety and watchfulnes in these wordes Be sober and watch The second part sheweth what cause there is to moue all men vnto this sobriety and watchfulnes or how much it standeth them euery way vpon seeing they haue so terrible and so cruell an aduersary who continuallie seeketh their eternall woe and destruction which is in these wordes For your aduersarie the diuell as a roaring Lion walketh about seeking whom hee may deuoure The thirde and last parte doth teach howe wee shall withstand him ouercome him and put him to flight that so wee may escape from his cruell tyranny which is in these words Whom resist stedfast in the faith All men may easilie see that the matter which wee haue here to deale in is of the greatest moment If a man haue landes or goods and perceiue that he hath an aduersary which lyeth in wait and seeketh to depriue him of the same it will mooue him to take heed and it wil set him on worke to seeke all the wayes and meanes hee can to learne how hee may defend and hold his right If a man do knowe that his enemie doth continuallie seeke all opportunitie and all occasions howe hee may set vpon him vnawares and with the greatest aduantages be can to take away his life will he not watch and take heed yea will he not bee glad to learne how he may so arme and strengthen himselfe that hee may withstand his saide cruell enemie when hee commeth Here is a farre greater matter not the losse of goods or landes or of this fraile life but the destruction of both body and soule in eternall damnation which is sought by a very mightie subtill and cruell enemie I know therefore that so many as haue any sparke of true wisedom wil be very attentiue to hearken to this exhortation of the Apostle and willing to learne how they may be kept safe from so great a danger For how foolish a thing is it that we should bee so carefull to beware of men that they may not harm vs which is but in lighter matters in the mean time haue no regard how to beware of diuels which seek our eternal wo and miserie Hearken therfore beloued vnto this wholsome instruction for nowe will I come to handle euery member by it selfe Be sober and watch Watching to this end that we may keep our selues out of danger is the chiefe and principall matter of this exhortation and because no man can bee fit to watch vnlesse hee bee sober hee ioyneth them both together and saith vnto vs Be sober and watch It is in vaine to call vpon drunken men to watch for sleep will soone oppresse them hee that is sober hee may watch Be sober therefore saith the Apostle and watch For our further instruction in this point wee are to remember that there bee two kindes of drunkennesse two kindes of sobernesse two sortes of sleeping and two sorts of watching the one of the boby the other of the minde Hee that with excesse and ryote powreth in wine and strong drinke vntill he

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

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 thē see how they ouerthrow also the whole force of the argumēt 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 Māna 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 frō christian religiō 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 bōdage 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

doctrine of Poperie is that God doth make choise conditionally respecting the good deedes which he did foresee in them and so the election should depend vpon the worthines of the men we are to answere that this place hath nothing in it which is contrarie to that free choise which God maketh without respect of any thing that is in vs for hee could finde nothing in vs that might any way moue him neither doth it serue at all for to proue that election is condition all because Saint Peter doth not handle in this place whereupon electiō is founded or what moued God to make choise nor to shew wherein the certaintie and stablenesse of election doth stand but his meaning is to teach vs how wee shall attaine to this incomparable treasure to bee out of doubt and surely resolued in our selues not by fantasied opinions but by sure and substantiall proofe that we bee chosen of God and therefore cannot perish If wee respect the vnchangeable counsell of GOD therein doth rest alone the sure foundation of election because GOD which cannot bee deceiued nor cannot repent or chaunge hath made the choise therefore those whom hee hath chosen can neuer perish but if we regard the way and meanes by which we may come to know this fauour of God to bee toward vs the Lord by his Apostle telleth vs that this is the way euen to giue all diligence and studie to bee richly decked with his graces or those forenamed vertues for by these wee shall vndoubtedly knowe because if wee haue them if they abound in vs if we walke in them we shall as he saith neuer fall Let vs learne therefore first this that election in it selfe resteth vpon the vnchangeable purpose and counsell of God Then secondly that wee are not to setch the certaintie of it in our selues frō some reuelation neither are wee to clime vp into heauen to search in the counsels of GOD whether our names bee in the booke of life But we are to fetch our warrant from within our selues and that from the fruites of the spirit which indeede although it bee out of our selues yet because it is not of our selues is certaine and infallible If ye will vnderstand this more plainly first I say it is out of our selues or from within our selues because we must take the trial whether those things be in vs which are giuen to all those whom God doth chuse then I say it is not of our selues for if it were it should bee altogether vncertaine But of the seale of God wherewith hee hath sealed vs which is the spirit of sanctification now marke well I pray you If you doe saith S. Peter these things you shall neuer fall and why is it because our doings are so perfect sure or that we are so constant of our selues no not so but by these vertues we know that wee are sealed with Gods spirit whose worke we feele in vs we know also that as many as are led by the spirit of GOD are the sonnes of GOD. Rom. 8. From hence it commeth that looke how much more a man feeleth in himselfe the increase of knowledge the increase of vertues and heauenly desires so much more sure he is that he is the child of God and as the one increaseth so increaseth also the other Contrariwise when a man feeleth within himselfe an euill conscience feeleth that he is darkened in his vnderstanding ledde by the lustes of sinne hee shall in spite of his teeth within himselfe sing this dolefull song I know not whether I shall be saued or not and looke how the other may say I knowe I shall be saued because God hath sealed me with his spirit so may this say I am sure to bee damned continuing in this case because I haue not faith but only a wauering doubtfull opinion We may see by this how beneficiall they are and mercifull to their owne soules which with all their power day and night giue vp themselues to seeke after the knowledge and obedience of the Lordes will for not giuing ouer nor waxing wearie they shall in continuance of time if they ply it hard finde such a blessing from the Lorde in the increase of faith and vertue that will cause them to say wee haue not lost our labor On the other side we may see how vnkind and cruell they are to themselues which through idlenes and sloth in seeking after God with their daily and continuall sinnes doe euen as it were cut the throat of their faith seeing they can not haue trust in him whome they doe so much disobey This place is as a mightie engine to ouerthrowe the vanitie of sundrie opinions which doe reigne in men As first of all in those which crie out against this doctrine as a thing which will make men carelesse and idle in the seruice of God and stoppe the course of good works I beseech you marke how wel these great wise men haue profited in Gods schoole see how they agree with the holy Apostle he saith we are to giue all our studie diligence in good works to come to the sure and vndoubted knowledge that wee be chosen vnto life they say quite contrarie if ye will haue men carefull of well doing away with the doctrine of election for it will marre all thus the wisdome of flesh doth proudly lift vp it selfe euen against God but how foolishly a verie childe may see Doeth that thing which wee can not come to the knowledge of without exceeding care of godlines abundance of vertue and plentie of all good workes destroy in men the study and care of good workes But proude flesh is worthily blind Some other although not thus brutishly blinded yet greatly ouerseene when they thinke on this doctrine which is set vp vnto vs as the mark for vs to aime at in all our doings and the triall whether wee haue done well or not I meane the triall in this respect and when a man hath done many good deeds he shall know he hath not done them wel if he yet doubt whether he be one of Gods chosen for howsoeuer he passeth it ouer yet his conscience which doeth in some sort know that hee hath not dealt but for vaineglorie or some other sinister respect will not suffer him to haue this faith For God doth not worke so darkely by his spirit in men but that they may learne to knowe whether it be of him if they would make a due triall because wee must not rest in the outward doing of good things but in the right doing Let him therefore which giueth himselfe to doe good workes and yet feeleth not this which S. Peter saith wee shall suspect that his doings are mis-shapen and be carefull to fashion them after the rules of the word A third sort of men there be which with might and maine will defend this doctrine that men ought to be sure of saluation that we can not more honour God then to giue full credit

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 thēselues 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 thē 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 christiā 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 whē 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 cā say Lord haue mercy vpō 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

whome it is written how they may as we vse to say make this thing dead sure for there is many a godly man which after long trauell and much care to please God is yet so matched with stubborn nature so deeply infected and poisoned with sinne that he is compelled although hee haue gained much and doeth feele the power of Gods spirit in him sometimes to be in doubt and to thinke his labour but lost because he can not get so great a victorie as hee would faine let not this man be dismaied but let him goe forward remembring what is here promised the more he wanteth the more let him striue and he shall plainly perceiue that God regardeth his care trauell considereth his sighes and grones and will performe all his desires let him remember that these men whome S. Peter wrote vnto had obtained the precious faith did know and were established in the present trueth and yet they were not so far but that they may be mooued to make their election sure to seeke a further entrance into the kingdome of Christ so to continue that which was but begun Wee ought the more to be mooued hereunto because the world is euer full of fearefull examples which if they were wel considered would make a mans haire to stand vpright when he shall see that for want of this doctrine or at the least the not practising of it there be many which seeme not only to haue had some good liking of the truth but also a great zeale euen to suffer somewhat for the same which are become as cold as ice scarse any point of godlines left in thē yea though they would beare men in hand that they haue like good schollers proceeded to the highest fourme yet when our great master shall pose them they shall not be allowed to sit in the lowest so dangerous a thing it is once to relent or slacken our care vntill we haue gotten this full assurance and made this rich entrance into the kingdome of Christ that wee feele our selues to be led by the spirit of God feele it not by the vaine conceit of our owne foolish braine nor by sensles securitie but by the working and fruits of the same spirit If this were well weighed men would not content themselues with so little or nothing they would not make so sleight account of teaching they would leaue off their slanderous reprochfull railings they would not like filthy swine wallow themselues still in the filthy mire of their sins they would not prattle so much of this that al are sinners therefore thinke all are alike shuffling togither one with another nay God will sunder them for hee hath taught here who be godly and faithfull such as hee taketh and accepteth for his children and who be vngodly Infidels children of the deuill and heires of hell For in very deed though all be sinners yet they greatly differ for some continue in their sinnes seducing deceiuing themselues with vaine hope of Gods mercie some do repent after the maner here prescribed them which standeth in this that they clense themselues more and more from all filthines of the flesh and grow in all vertues and graces vntill they be decked in their soules with heauenly ornaments and haue yeelded vp themselues to haue Christ raigne in them As for the common repentance to cry onely with words for mercie in some light measure to be greeued to feare the iudgements of God and yet the soule within nothing changed nor the spirit renued nor Christ raigning in the heart it doth but deceiue al which trust to it Most true it is that what time soeuer a sinner doth repent he is forgiuē but this is as like to that repentance which is here by S. Peter described as wee say an apple is to an oister for if we looke well vnto them both we shall find thē to agree but in very few things those euen the least Let vs I say once againe fasten our steps in this way let vs goe forward and not so much as looke backe vntill such time as wee haue by our owne experience prooued that to be true which is taught by S. Peter For it is not enough to beleeue that this is true although that be somwhat vnles we trie it to be so by our selues Hee is now a starke foole which seeth this to be the only way to happines and for sloth will not walke in it as though the kingdome of heauen were not worth the trauelling for Wee may gather also in this place if wee be not senslesse how great enemies they be to the saluation of men which would vtterly debarre them of the word that is appointed to be the instrument by which God worketh all these good things in his seruants for without that as it may be easily gathered here we can do nothing It doeth also appeare that those are in a miserable case whose office and duty is not only to shew mē some part of Gods will but to bring them thus far as S. Peter doth require if they be not well furnished haue walked first this way themselues for how shal they bring other mē to that which themselues haue not nor know not It doeth appeare also that God hath shewed a sore iudgement against that people which haue such a guide as can not shew them this way which is the onely way to heauen for doubtles it is more then if he should thunder vpō them from heauen or fire their houses ouer their heads especially whē they are so blind that they see not the plague but thinke themselues in better case then those whom God ouer rules by his word But wo be to those blind guides which do not feed wretched is that people that want a shepheard For how shal they euer hear of these things We cā but pity their miserie and desire the Lord to send redresse in so lamentable and desperate a case which is thought to be nothing because in deed the most men knowe nothing for had they but knowen what God requireth in that man whome he will saue though they were not partakers of it themselues yet they would consent and agree to the doctrine and confesse that there is no way to attaine eternall life but by so sound teaching as may bring people to the things here required But I will here make an end O Lord graunt that this doctrine which thou hast taught vs in this thy holy worde may enter into vs and dwell in vs for euer that so we may be sure of thy fauour and of eternall life through Iesus Christ thy deare sonne our Lord and onely Sauiour Amen FINIS A godlie zealous and profitable Sermon vpon the second Chapter of Saint Iames. The Text. vers 14 15 c. 14 What auaileth it my brethren though a man saith he hath faith when he hath no workes can that faith saue him 15 For if a brother or sister bee

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