Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	believe_v	faith_n	word_n	14,132	5	4.8692	4	true

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

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

departed Doeth not this improoue the faith of those which for the religion of GOD are so farre off from hazarding their liues and goods that they dare not be seene when neuer so little danger doth arise wherein are those like vnto Rahab which will turne with euery winde and a man can not tell what religion they be of they will be sure to row with the tide and neuer to striue against the streame doe such now iustifie them selues like Rahab haue they such a faith as shee had No dearely beloued they are as yet verie infidels and loue them selues and the worlde more then they loue GOD and his truth this thing then is most euident that the true beleefe doth make all those that haue it ready and willing to lose their liues and their goods for the Gospell this must not seeme to be a strange doctrine when as our Sauiour telleth vs in sundry places that hee that doth not forsake all and take vp his crosse and follow him can not be his disciple Well wee must therefore be so hote and zealous in the profession of true religion that it cause vs to forget our owne state and commoditie we must haue so burning a loue to Gods trueth that nothing may be able to quench the same Wee must not stagger and varie because wee shall endure trouble Let vs conclude this point wherein it is proued that they erre and are deceiued which do not make account of keeping religion pure of louing it before all other things and so of giuing to God his due honour Remember that from hence ye are to fetch the first part of the true description of a godly man and the triall of the iustifying faith which is but one and therefore worketh alike in all which are partakers of it though not in the like measure and withall marke how farre the holy ghost doth differ in setting forth a righteous man from the common manner of worldlings whereas he taketh it to be the chiefe worke which respecteth God himselfe his truth they passe ouer that and count it no matter though a man be an idolater or superstitious or a swearer which doeth not reuerence the name of God so that hee be a friendly man to his friend and such like how great an enemie he be to the worde of God it skilleth not these are bruit beasts without vnderstanding verie Atheistes which will say plainly they can see no difference betweene the papists and the professours of the gospell both because they are not able to iudge of doctrine and also that they look but vnto men Now let vs come to the second thing wherein they erre and which this text doth confute sharply they suppose as I told ye that men are to haue no further regard but to this not to hurt passing by all those duties wherein they are to doe good vnto their brethren not duly considering how the lawe of God doth not only bind vs to abstaine from hurting our neighbour but also doth most straigtly tie vs to doe all good deeds vnto them so that he is guilty before God not only which committeth that which the lawe forbiddeth but also which leaueth the thing vndone which the law inioyneth Now then because the true faith bringeth vs to haue care to obey God wholly Saint lames requireth that a man should shewe his faith not onely by leauing that which is euill but also by the perfourmance of that which is good for thus he saith Shew me thy faith by thy deeds and that faith which is without workes is dead Here by the way obserue by comparison how farre off are those from grace which swarme full of vncleane vices and their whole race is nothing but a continuall sinning whereas this is euidently here prooued that such men as carrie a great shewe of vprightnes in refraining from sundrie vices are still without testimonie of true beleefe because their holy deeds doe not appeare for when as the holy scriptures doe testifie that the heart is purified by faith that those are borne againe in the new and spirituall birth that they are new creatures and haue a new heart and a right spirit created and renued in them it must needs be that they are prepared vnto euery good worke they haue not only put off the olde man with his corrupt lustes but haue also put on the new man which is created in righteousnes true holines as they haue walked in darkenes so now they walke in the light There is one step yet further in this matter I trust that as yee will confesse this That if those doe not beleeue well which haue no good workes to shewe although they bee in some things vpright and much more the foule filthy liuers which dishonour God and his truth so ye will also be brought to see that those miserable men are yet further off which barke against this holy doctrine and can not abide that a man should say to the wicked and vngodly thou art in the way to hell thou shalt die the death if thou returne not from these euils They may thunder and raile against men and say they vtter damnation but let them looke if they can quench the light which the holy ghost hath giuen in this text Let vs returne to the former matter againe Wee must not only abstaine frō euil but also do good there be many likewise deceiued in their doing good restraining it to the baser and lesser part they looke but vnto the bodies of their brethren and suppose they are to haue no further regard but of them to relieue and ease the miseries of the flesh let the soule be neuer so blind neuer so sick in neuer so great danger of eternall destruction they haue no pitie of that which doeth bewray that they see no further then this life they haue no true loue nor pitie in them for then would they loue the soules of men which are so precious they would pitie the wofull miserie that they be in For how absurd a thing is this that one should be carefull to case the calamitie which lasteth but for a day and not respect that which is eternall I must therfore here againe admonish ye that such as will haue proofe of their faith by good workes must exercise the same as well to the soules as to the bodies of men and because therin doth stand the greatest loue of all other they are therein to shew themselues most earnest There is no more excellent note of faith and of the true feare and loue of God then when a man is grieued and mourneth to see men out of the way to life running headlong in their sinnes vnto destruction and when as he doth in loue and pitie admonish them and seeke by instruction to draw them out of the snares of the deuill On the contrary side hee can neuer say he hath any droppe of grace which delighteth and sporteth himselfe at the lewde and wanton behauiour

flight any where but in God then may we vse some other way to resist him besides faith We are to resist him by praier will some say That is true for prayer is a speciall fruite of faith the liuely faith doth bring foorth true prayer And if the prayer bee not of faith it cannot help to deliuer vs from the tyranny of Satan Faith sendeth vp praier yea with fasting strong praier which draweth downe the power of God vpon vs which shieldeth and defendeth vs from the rage of the fiende All other meanes that haue beene deuised to put diuels to flight are vaine and friuolous yea meere illusions of Satans owne deuising which wickedlie deface the power of God For when men cannot resist by faith then doe they flie vnto those other meanes as more sure Wofull is the state of the world in this thing that when men wil not learne of God to resist the diuell they learne at the diuell himselfe But that this thing may be more euident we are to see how many wayes the diuell seeketh to deuour vs. I doe not meane that we should in particulars see those wayes by which the Diuell deuoureth the soules of men for who is able so to expresse them surely not any mortall man For he hath manifold sleightes subtilties and craftes yea euen ten thousand deuises of all sorts to snare and to entrap the soules withall Hee hath also his forces and fierie dartes of terrour to wounde withall It is no dealing in particulars but to bee armed stronglie to resist him howsoeuer he commeth My purpose therefore is but to touch certaine generall heads which containe the rest So that this cruell aduersarie this roaring Lyon the Diuell may catch the praie deuour it he careth not which way it bee for that is the ende of all if hee may carie soules to hell And therefore according to the seuerall states and conditions that men bee in hee frameth himselfe to set vpon them There is no man I suppose which will make any doubt that the diuel coueteth to plunge al men as deep as he can into all euill but according as men are apt and incliued he is faine to deale as he may with some one way with some another Such as be ignorant in darknesse with them he dealeth that he may keep the pure cleere and heauenlie light of the Gospell out of their harts so holde them still vnder the power and in the kingdome of darknesse Touching these Saint Paule saith If our Gospell be hid it is hid to those that perish in whom the God of this world hath blinded the mindes euen of the infidels least the light of the Gospell of the glorie of Christ shoulde shine vnto them which is the image of God 2. Cor. 4. vers 3.4 To bring this to passe this enemie vseth speciall meanes by which he may diffame the Gospel and the profession of it as a doctrine not to bee suffered breeding and drawing with it so manie euils As namelie he soweth errours heresies and wicked opinions He is the father of al such things He raiseth vp the heretickes and Schismatickes and then suggesteth to the heartes of men which be his chiefe seruants that the Gospell hath bred them and they proclaime it with open mouth Behold and see say they what a doctrine is this yea this new learning that hath brought foorth so many foule heresies and diuisions The diuell say they the diuell goeth with it How can it be of God how can it bee good doctrine which bringeth foorth such fruit Satan did practise this while the holie Apostles were aliue vpon the earth as we read how the false Apostles did seeke almost euerie where to pul down that which S Paule had built S. Iohn in the Reuelation mentioneth the Nicholaitanes and a woman which said she was a Prophetesse that taught seduced the seruāts of the Lord that they might commit fornication and eat of things offred vnto Idols And the same Apostle saith that in his time there were many Antichrists for so he calleth the heretikes which then were 1. Ioh. 2. S. Paule said to the Elders of Ephesus I knowe this that after my departure there shall enter in among you grieuous Wolues not sparing the flocke and there shall rise vp of your selues that shal speak peruerse things to draw Disciples after them Act. 20. When all the Apostles were taken out of this life then was this prophecie fully accomplished for then did the diuell send foorth euen routs of wicked heretickes which did seduce manie greatlie trouble all Churches Then had hee those which cried out Beholde what a Gospell is this which hath brought foorth so foule and monstrous opinions Thus cunninglie did Satan work to keepe manie still in their former blindnes And in like maner in these dayes when the light of the gospell againe brake foorth he raised vp horrible heresies and sectes and then setteth his seruants a worke to crie out See what fruits this new Gospell bringeth forth This hath made many so much offended at it that they will not heare it and so the Diuell holdeth them still in their former blindnesse and deuoureth them as a praie Also hee raiseth vp lies and slaunders to diffame both the doctrine and al that professe it This hath beene his ancient practise Christ was said to haue a diuell to be a raiser of sedition and an enemie to Cesar His Apostles were deemed to be raisers of faction and disturbers of the common peace enemies to the state of princes and the Christians euer were accused to be men whichsecretly amōg themselues did commit most foule and abominable sinnes True it is that in all times he had manie which were hypocrites that professed the trueth for a time and then falling into notorious offences all the professors were said to be such Thus hath he in all times held many in darknesse by making them out of loue with the doctrine of saluation And as when Christ was risen from the dead Satan did raise and spread a lie namely that while the watchmen were asleep the disciples of Christ did steale him away and then sayd he was risen and this lie was beleeued though it were most absurd had no shew of liklihood so looke what lies and slaunders he raiseth vp nowe manie doe beleeue them For as S. Paul saith 2. Thess 2. Because men receiue not the loue of the truth God sendeth them strong delusion to beleeue lies Nowe for a man to resist the diuell in these practises that he be not seduced and held in blindnes it is necessarie to haue knowledge of the trueth and a liuely faith For if he come once to that he shal find that the Gospel is the pure and heauenly light euen the power of God to saluation as S. Paule saith to euery one that beleeueth Rom. 1. And that these sectes and heresies and troubles that follow it are raised vp by the diuell himselfe euen of

want of knowledge in it men growe into securitie and a verie little contenteth them yea though it be but euen some shew of vertue and slouthfullie they shuffle off the matter a thing greatlie to be taken heed vnto Because out of all question it is that which hath caused diuers forward men in continuance of time as it were gathering rust to become slack if wee haue desire therefore to continue let vs learne to put this lesson in practise But why doth hee will vs to ioyne temperance or continence with knowledge it should seeme he had no regard of any affinitie in matching these things togither for temperance is conuersant about pleasures and delightes Yes verilie we shall plainly see that there is great cause for which he ioyneth euerie one of these vertues togither And first to begin with this yee are to note that continence is not conuersant alone about the delightes of the body but also of the minde so that in seeking knowledge which wee must doe very eagerly wee are to take heed of these extreames which are contrary to a continent minde either to bee so wauering that euery puffe doe driue vs from the manifest truth or else on the other side to bee so stiffe and so wilfully wedded to our owne iudgement that wee will stand in defence of that which we haue once liked and not admit any reason to the contrary both these are contrary to a continent minde and both of them enemies to true knowledge Therefore wee are warned here in our diligent search for knowledge to take heed that when wee haue learned the truth wee continue stedfast and vnmoueable in it not to be tossed to and fro as some vnstable minds are who when they haue been taught the truth the least doubt that is raysed against it causeth them by and by to shake and to feare whether they be in the right way or no also wee must take heede of that stiffenesse which causeth some to speake when it were better for them to heare and to bee heard aloft when a lower voyce might serue them better farre from the counsell of Saint Iames who willeth vs to bee swift to heare and slow to speake Let vs bee sure our knowledge bee well grounded before wee settle our selues to continew in it least in steede of heaping vp golde wee fill our chestes with nothing but drosse Also we must beware that we bend our studie for the knowledge of these points which serue to increase godlinesse and to true edifying For many seek for knowledge but their vaine braine doth carie them to seeke after curious questions and to let passe those things which should do them most good and this is a sore and grieuous sicknesse in men as the questions they commonlie mooue doe shew Hee addeth To temperance ioyne patience This also may seem to bee somewhat strange but if we looke well vnto it wee then shall perceiue the meaning more plainlie patience is not onely requisite in those which haue receiued the profession of the Gospel to beare and indure all persecutions and afflictions which oftentimes are so raging that except wee haue our heartes well stayed and seasoned with patience wee shall bee driuen to forsake and to forswear our knowledge but also it is very requisite to be wel armed fenced with it when wee shall haue to doe with those which are absurd and grosse and therefore it is as a dagger to a mans heart to heare all their blockish reasons against the word to see how sencelesse they are when the plaine trueth is laid before them Likewise their spiteful railings fleeting mocks which they will vse their bold abusing of Gods word their arrogant presumption which causeth them to prattle very fast euen they knowe not what or els wee shall be huried hither and thither vpon rockes and make shipwrack of our mildnesse and so marre and disgrace the good cause which we haue in hande For wicked men will iudge all to proceede of rancour and anger and ascribe all to choler and so by this meanes there is procured some dishonour to God who should greatlie be honoured if we could meekely as his Apostle willeth instruct those which are contrarie minded proouing if God at anie time wil giue them repentance to come out of the snare of the diuell of whom they bee holden captiue to doe his will and so to stop their mouthes that they cannot bee able to answere The want of this vertue oftentimes bringeth great inconuenience to the conference of brethren which should bring togither as it were into one heap whatsoeuer euery one hath gleaned by himselfe that so the one might supply the want of the other but the impatience of some is such that great inconuenience doth growe thereby To conclude this matter seeing troubles are allotted vnto vs and suffrings for the truth and that wee are subiect to so many reproches railinges tauntes and mockes at the handes of absurd and euill men whosoeuer looketh to walk in the way of knowledge hee must seeke to possesse his soule in patience It followeth With pattence godlines c. A man may demaund what manner of order is heere vsed in willing vs to ioyne godlinesse to patience and then to godlines brotherlie kindnes is not godlines the whole or the general and these branches are members of it True it is that this word is often vsed generallie to comprehend all goodnes but in this place it comprehendeth but the first Table of the law wherein we are willed to be deuout or zealous a very necessary caueat to beware that we doe not become so patient that wee forget to bee zealous in the Lords quarrell it is as if Saint Peter should haue saide I would not haue you so meeke as to beare and put vp al I would haue you withall to be hotte in Gods quarrell forget not that For many vnder a colour of a meeke patience doe couer the want of religion for if God bee dishonoted his truth defaced his seruants slaundered they can heare and see and yet bee as meeke as a Lambe but if themselues bee touched yee shall see them playe the Lions and of luke warme to become fire hot this therefore is no patience which wanteth godlines We must learne then both with patience meeknes to deale in the Lords matters and also with feruent zeale least in steed of this excellent vertue of patience which was commended vnto vs there be nothing but a prophane vngodlinesse and an irreligious mildnes in which at this day moe doe offend then through impatience for these Atheists haue this as an excuse very readilie Are we not commaunded to be gentle and soft Is it not our dutie to maintaine loue and charitie with our neighbours Indeede they bee great swearers and sometime they vse to speake against Gods worde if they bee awry I thinke they shall answere for themselues if wee should gainsay or seeme to reprooue them they would not take it

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

holy booke of God be our ground let it bee brought foorth to cut downe all controuersies and let men if they looke for any part of the blessing here promised yeeld all honour and glorie vnto this sacred word yea let no man stand vpon his owne honour or reputation if he haue maintained any thing awry but so soone as euer hee espieth the truth in any matter yeeld thereunto let the trueth of God goe before and lead vs the way For this is the onely way to grow into this holy vnitie And let such as walke a wrie forsake their euill waies embrace the heauenly truth and follow the rules thereof if they will be accounted studious of peace and concord Ioyning thus vnto the truth both in faith and godlines of life wee shall be ioyned togither in the Lord and it shall be saide Behold how good and how comely a thing it is for brethren also to dwell at vnitie It shall bee like that precious ointment vpon the head of Aaron c. The heauenly graces gifts of the holy ghost shall come downe vpon vs plenteously and flow vnto euerie member wee shall bring foorth fruite vnto God watered with heauenly dewes wee shall haue that great and high blessing of God almightie vnto eternall life Therefore if it bee not too late that the sinnes of this land haue prouoked the Lorde to displeasure let all men lift vp their hearts and crie vnto the Lord that he will bestow this precious iewell vpon vs that wee may bee at vnitie not in all manner of wicked vices nor in errours but in the Lord. And now who shall seeke this vnitie who shall studie to aduance it This may be in question I answer euen all states and degrees of men priuat persons rulers and teachers euen all and euery one that wil looke for any part of gods blessing must aduance it Euery man I say must looke vnto the heauenly truth of the holy religion and embrace the same with all loue and heartie affection Euery man ought to be zealous in spirit for the glorie of Christ For if a man haue not the zeale of religion hee can not be a good man whether hee be ruler or priuate man though hee seeme to be neuer so peaceable but as the Lord saith to the Angell of the Church of Laodicea Reu. 3. Because thou art neither hot nor colde I vvill spewe thee out of my mouth God doth reiect all such dull and drowsie Atheistes and irreligious persons which are so earthly minded as that they regard not the heauenly graces which are offered in the Gospell Let all men therefore stirre vp their heartes to be feruent in Gods truth and let not godly zeale be quenched Then further as I haue also shewed before wee must ioyne the practise of this holy word as the Apostle S. Iames willeth Be doers of the worde and not hearers onely deceiuing your selues Iam. 2.19 for the great disturbāce of peace the grieuous breaches of vnity all bitter dissentions do chiefly arise from hence that all sorts degrees of men walke not in the rules which God hath prescribed vnto them in his word Wee must therefore enter more particularly into this matter that we may see how ech mā is to further this blessed vnitie I begin with the priuat person for whome there are rules prescribed in Gods word for him to obserue if he wil be a true member of the Church a seeker preseruer of this vnitie so a partaker of Gods blessing vnto life euerlasting One rule is touching subiection reuerence vnto gouernors both ciuill and ecclesiasticall for God hath commanded to honor obey them Submit your selues vnto all manner ordinance of man for the Lords sake whether it be vnto the king as vnto the superiour or vnto gouernors as vnto them that are sent of him for the punishment of euill doers and for the praise of them that doe well 1. Pet. 2. v. 13 14. Also of this obedience and subiection for conscience sake of this reuerence and honour to be rendred S. Paul writeth Rom. 13. v. 1 2 3 4 5 6 7. Likewise obey them that haue the ouersight of you and submit your selues for they watch for your soules as they that must giue accounts c. Heb. 13.17 The neglect and breach of this rule euen the denying of obedience reuerence and honour vnto the rulers gouernours and teachers disturbeth and ouerthroweth the vnitie which is here praised If then a man will not make conscience to performe this dutie in obeying the holy doctrine of the Lord what is he other then an enemy vnto the true concord a dissoluer of vnitie peace But what if rulers offend pastors and gouernors faile and come short in some duties and therby seeme vnworthy to be regarded I say if they do they shall answer before God for it but yet priuate men are not set at libertie they are not discharged from this obedience and rendring honor vnto them for it is vnto the authoritie and vnto Gods ordinance that they doe it and not in respect of man God hath not prescribed the duties of men which are to be done vnto others vnder this condition if they perfourme all that which they ought to doe on their parts or if they be such maner of men as they ought to be But he hath prescribed euery mans duty absolutely If an other faile in his hee shall answer as I said for it before God thou hast no warrant hereby to depart from the rule which God hath set vnto thee For thou art tied in conscience vnto God to obey his will not in regard of man or of thine owne benefit to doe this or that for by the doctrine of the blessed Apostle wee see that Christian subiects and faithfull seruants are commanded euen for conscience to giue honour vnto heathen princes and infidell masters Rom. 13.1 Tim. 6.1 wee must then from this expresse worde of God obserue that when gouernours doe amisse men haue not their tongues set at libertie to reuile and to reproch them or to dishonour them with euil speech seeing it is also written Thou shalt not curse the ruler of the people Exod. 22. v. 28. But contrariwise praiers and supplications are to be made vnto God for rulers and teachers of the Lords people When they offend it is with great hurt to the Church and therefore men are to lament and mourne for it and not to make themselues merrie with iestes and reproches Let all euill speeches of disgrace then be turned into praiers and the laughter into teares for this shall be more pleasing vnto God Let no man beare himselfe in hād that he is not guilty of the breach of holy concord when he obserueth not the rules of this doctrine of submission of reuerence and honour to be giuen vnto gouernours Another rule is giuen by the Apostle in these words That ye studie to be quiet and to meddle with your

purpose to diffame the truth that so men may abhorre to hear it preached Such as haue receiued the knowledge of the truth and are lightened in them hee seeketh how he may quench the light or take the power of it out of their harts and so deuoure them as his praie He hath diuers wayes and means to effect this To such as be the weaker in knowledge euen as babes in vnderstanding of the heuaēly mysteries he layeth stumbling blockes and offences that he may cause them to stumble and fall or to turne aside out of the way into which they haue entred He raiseth vp terrours troubles and perilles to abash them He tempteth and leadeth into dispair shooting his fierie dartes To auoyde these perils there is no way but that as S. Paule prayeth for the faithfull at Colossa that we bee filled with the knowledge of the will of God in all wisdome and spirituall vnderstanding that we may walke worthie of the Lord in all pleasing being fruitfull in all good workes and increasing in the knowledge of God strengthened in all might through his glorious power vnto all patience and long suffering with ioyfulnesse Coloss 1. vers 9.10.11 Some others that haue receiued more knowledge he seeketh to cast downe through pride and presumption he tempteth them to be puffed vp and to swell and so leadeth them into sectes errours and heresies as his fit occasion serueth one parte into one another into another Heere is need of sound knowledge of heauenlie thinges and of that sincere faith which purgeth the heart and emptieth it of pride and humaine presumption leading men to rest only vpon God with feare and trembling euen with true humilitie Also as hee perceiueth mens inclination hee tempteth and leadeth them into grieuous and abominable sinnes and such as God is highly displeased withal some into one and some into another and so casteth them downe And in this hee is woonderfull subtill and can finde what sinne a man may most easilie bee brought into If he bee inclined to vaine mirth and iesting hee seeketh to fit him with companions for that that when he hath receiued the touch of heauenlie motions that vaine mirth may put it out If hee bee inclined to vncleane lustes of fornication he wil finde the meanes if it bee possible to set as it were the bait before him where hee may bee intised And so is it in all other vices so that men had need watch and pray least they enter into temptation They neede to bee armed with a stedfast faith to reliste that by their faith all the firie dartes of this horrible enemie may bee quenched His subtilties to keepe men in blindnesse his lies and slaunders to driue men from the Gospell his assaultes to lead into despaire his stumbling blocks and terrours to turne men out of the way his temptation to leade into heresies and sectes or into any foule sinne or whatsoeuer dartes hee shooteth there is no way to resist him and to be kept safe but by a true a liuely and a stedfast faith Therefore beloued seeing this enemie is so vigilant doth so cruellie seek our destruction night and day euen to swallow vs vp into the gulfe of hell and seeing he hath so manie sleightes so many trappes so manie baytes and allurementtes so manie firy dartes to wounde vnto death and seeing we are so readie to bee seduced hauing no power of our selues let vs seeke to bee stronglie armed with the power of God that so wee may get the victorie There is no way for vs to bee armed with the power of God but by faith so that the ende of all is this that men labour for the increase and strengthening of their faith vse all good meanes and that continually for the furtherance of the same If vpon such a danger wee will not bee admonished by this wholesome admonition of the Apostle we are more then foolish or mad It may be some man will say that the diuell is to be resisted onlie by faith when he commeth to hutte the soule but is it not another case when he commeth to hurte the bodie the cattell or the goods of a man Is he then also to be resisted onlie by faith Or is it all one when he commeth to doe those thinges of himselfe and when he is sent to doe them by witches and sorcerers Is there now no meanes to resist him but by faith To answere to this question first it is to bee graunted that the diuels doe indeed delight to torment and to hurt man any way And withal we see it plainlie taught in the scriptures that he hath had powwer and leaue sometimes granted vnto him so for to hurt As it was granted vnto him to destroy Iobs goods some by fire and some taken away by robbers to kill his children and then to plague him in his body with most grieuous sores Wee read of many in the Gospell whose bodies were possessed with diuelles and whome hee did torment in verie grieuous maner And we must know withall that when he doth hurt in the bodie or in the goods his chiefe drift and practise is thereby to destroy both body and soule and so he may make it a meane to win the soule hee will cease for to hurt the body seeming as if he were expelled We read in the Gospell of two possessed with diuels and Iesus casting forth the Diuels they besought him to giue them leaue to enter into an hearde of swine hee gaue them leaue they entered and caried the whole hearde of swine headlong from a steepe place into the sea and drowned them Math. 8. What was the purpose of those Diuelles what was their desire Was it no more then for to destroy the poore dumbe beastes Yes verely they had a further reach a deeper practise This it was they sought to bring Christ into hatred with the men of that region among whom hee was nowe come and why but euen that they might not heare him bringing the word of life They knewe that those men were worldly minded and that the losse of their hogges woulde grieue them sore and that they had rather be without Christ then that hee should bring them such losse And so it came to passe for the men of that citie came forth and entreated him to depart out of their coastes Here was a craftie conueyance and so Satan whensoeuer he obtayneth power to hurt the body of man his cattell or goods it is not without some great subtiltie of a further and a greater mischiefe which he seeketh to worke Then further we may bee sure that it is all one whether he come of himselfe or be sent by a witch For I take it none will be so simple as to imagine that if hee haue power to hurt that he will lie still and not hurt vnlesse hee be sent by some man or woman And if hee haue not leaue granted him from God no mortal creature can giue him power to touch the