Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	lord_n	zeal_n	zealous_a	118	3	9.2422	5	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

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

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

thing in them and that they should be able euen to iudge and giue a right verdict in all matters but a man reading but euen this place finding them idle and vnfruitful yea euen a simple man shal easilie sound them to the bottome and say of them that they haue not as yet knowne or learned Christ because they want those former thinges We must note this also when hee saith If these thinges abound in you this is that wee should not content our selues with a scant and bare measure of faith of vertue of knowledge and of the rest as hee setteth them downe but we must labour to haue a daylie increase for that must be gathered by this that hee pricketh forward these ripe and grounded men A doctrine most necessarie to be vrged because if men haue gone two or three steppes or haue once a little begunne to labour about these thinges so that they can looke backe and see some come behind them or can say I thank God I know somwhat I hope that I am not without faith somewhat there is which I haue done that I would be loth to doe againe they by and by perswade themselues that they are sufficientlie furnished so that they will not stick to say I trust I haue that which shall serue the turne Nay the Apostle telleth vs another thing heere from the Lord and that is that we must ouerflowe in these and abound and truth it is that these men which thinke they be well fraught and so seeke for no further encrease of store haue as yet nothing for if they had once found the sweet of these things seen withall that they are farre behinde and in beggerlie need they wold neuer content themselues with so little for who is hee which feeleth encrease in worldlie treasure that will crie hoe and say I haue ynough Is there lesse in the heauenlie treasures to drawe men to like them than in the earthlie Or is it because men doe not know them Wee must learne to take heede of such therefore as would beare men in hand that it is sufficient yea that it is best of all for men to content themselues with some ciuill honestie and not to seeke and wearie their mindes to gain knowledge But these were neuer as yet the men which might be rightly called the schollers of Christ much lesse we are to deeme them worthie masters or teachers of others when they go flat contrarie to the holie Apostle of Christ who willeth to seeke for so great aboundance when as they would content themselues and perswade others to bee contented with scant a shadowe of these thinges which should bee so plentifullie founde in them Notwithstanding some are so blind that hauing no shadowe or shewe at all of goodnesse yet thinke they bee gone farre ynough In the next verse where hee saith Hee that hath not these thinges is blinde and seeth not a farre off and hath forgotten that he was purged from his old sinnes Hee setteth foorth the discommodities which followe the want of these vertues And this hee doeth because some man will bee little mooued to heare that commoditie which hee spake of and will say what care I though I bee idle What care I though I bee vnfrutfull I will not goe about to be better then other men what should I labour to excell those which are wiser than I If then they will not regarde this that these vertues will make them excellent seruantes of God yet let them consider what the Apostle maketh them without the same where he affirmeth them first to bee blind a verie miserable thing in the bodlie sight much more in the spirituall which he heere meaneth when God hath so clearelie reuealed himself in the face of his sonne in the knowledge which bringeth saluation that the God of this worlde as Saint Paule speaketh 2. Corinth 4. should so blinde their mindes that the light of the glorious Gospell of Christ which is the image of God shuld not shine vnto them Secondlie he saith they cannot see a farre off or that they be poreblinde for such as haue the beames of sightscattering or spreading asunder so soone as they be out of the eie can see well ynough iust by them but not farre off to these Saint Peter doth compare those men But it may be asked what he meaneth first to say they be starke blinde and afterward to attribute some sight vnto them It may seeme by this word that he maketh their case not so euill as before hee had saide it was yes euen as euill for hee saith as much in this word as hee did in the other for when hee saith They cannot see a farre off hee taketh from them all sight of heauenlie thinges which are remooued from vs and seene onlie by faith hee doeth not denie them the sight of those things which are at hand because they haue a good and a sharpe sight in the things of this world for the most part better then they which can see a farre off But what are these quicke wits the better when they are but for this world and their condition no better then that of the poore beast yea much worse when we respect the miserie in the world to come Let not this therefore cause them to set vp their bristles that they can see so well and pearcinglie at hand that is in earthly things when as they are as blinde as beetles in things a farre off that is to say in heauenly things Here wee must seeke to haue eyes giuen vs of God with which wee may be able to see beyond this world for before such time as the Lorde hath giuen vs some glimmeting of heauenly things wee shall neuer couet to obtaine them And this is the cause that these poore blinde men neuer passe greatly to knowe the Gospell of Christ Thirdly he saith they haue forgotten that they were purged from their olde sinnes as hee said they were blinde so now hee saith they are forgetfull and this forgetfulnesse is so much the more shamefull as it is in a chiefe and principall point of true religion But where shall we finde the man which if he be examined will confesse that hee hath forgotten this poynt It seemeth none doe forget it because the verie wicked will seeme to set all vpon this score that their sinnes are purged and that maketh them sinne so frankly But if wee vnderstand the Apostle well wee shall finde very many which haue forgotten this point Now here wee must first note that our sinnes are sayd to be purged when there is satisfaction made for them by redemption in the bloud of Christ Secondly that they are sayd to bee purged by grace of sanctification when by the power of Gods spirit sinne or all sinfull affections are suppressed and killed in vs so then there is a purging in redemption and there is also a purging by sanctification Now if they haue not forgotten so much but that they can prattle of

this worlde but in the kingdome of Christ whose power is aboue all and can neuer come to an end but is as hee saith here eternall it is farre otherwise because his state is vnchangeable so is theirs that bee once entred thereinto and therefore they are sure they can neuer fall Whosoeuer doeth but euen straightly looke ouer these words of the Apostle if he haue any sight at all hee must needes confesse all this the matter is so cleere that wee can but maruell how it should come to passe that this doctrine of the Lord set forth by his Apostle should find so fewe friends and so many extreme enemies but in deede men which are lyars doe in this thing confesse the trueth that they feele not any such matter and therefore can not abide to heare that all true godly men and faithfull Christians haue this knowledge in themselues but let vs giue eare to the Apostle who telleth vs how we shal come to haue Christ to be our king and to raigne ouer vs namely if wee yeelde vp our selues to the gouernance of his spirit which worketh all goodnes in our heartes subduing and vanquishing all the rebels which we be are about in vs. Contrariwise it must needes bee granted that such as are beastly Epicures following their owne fleshly minde letting loose the raines and giuing the swinge vnto the raging lustes of the flesh despising the knowledge of Gods will and therefore regard not his worde though with full mouth they call Christ their king and their Lorde yet when God saith here by his Apostle that the entrance into his kingdome is by this meanes that men follow after vertue knowledge and godlinesse they shewe that they bee none of his subiects beeing altogither void of his spirit but the bondslaues of sinne and Sathan whose kingdome they vpholde with tooth and naile and that maketh them euen as those which are of another corporation to fight against the truth and those which professe it deuising all the colours and shiftes they can to maintaine sinne inuenting all the slanders that may be to discredit the godly conuersation of such as follow the way here prescribed condemning them as ouer precise and curious if they doe but looke this way which God willeth all his seruants to walke if God do open their eies to see but euen in a glimmering that which he doth teach in this place they would be ashamed of their master blush at that which now they boast and bragge of they would also confesse that like blind buzzards and madde beasts they haue fought against God and not men finally it would make them change their waies and seeke diligently to haue the witnes within themselues that they be the seruants of God Wee must marke well one other thing which is here spoken to wit that he saith an entrance shall be ministred vnto you abundantly or richly as if hee should say When yee haue laboured and trauelled to be as it were well soked and seasoned in godlinesse and plentifullie decked with all graces and giftes of the spirit yee shall by degrees proceed so far gaine so much that your entrance into the kingdome of Christ shall be very great wherupon it doth follow that they shal be past danger may wel warrant 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

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

to let the world see our faith and loue towards God by our good works Likewise is there any greater loue which can bee shewed towards men then when they shall be mooued by our good deeds to glorifie God in the day of their visitation when our godly dealing shall cause them to confesse that it is an holie religion which wee professe and so giue eare and ioyne themselues vnto the same O happie man which by his holie life is a meane to draw others from their euill waies and to bring them to bee schollers in the same schoole that he is Contrariwise what a wofull and miserable wretch is that which slaundereth and dishonoureth the holie worde by his sinfull life which driueth other from it and so thrusteth them on headlong to destruction Ovncharitable man shal not the bloud of such in some sort be laide to thy charge when thou driuest them from the Lorde and his trueth as much as lyeth in thee and driuest them headlong to destruction I might proceede to many particulars but then I should be ouer tedious The Lord plant these things in our hearts and giue vs grace to continue in all goodnesse to our liues ende to his glorie and our eternall comfort Amen FINIS A Sermon on the third Chapter of Saint James The Text. vers 1 2 3 c. 1 Be not many masters my brethren knowing that wee shall receiue the greater condemnation 2 For in many things wee sinne all If any man sinne not in word he is a perfect man and able to bridle the whole bodie 3 Beholde wee put bits into the horses mouthes that they should obey vs and we turne about all their bodie 4 Behold also the ships which though they bee so great and are driuen of fierce windes yet are they turned about with a very small rudder whither soeuer the gouernour listeth 5 Euen so the tongue is a little member and boasteth of great things Behold how great a thing a little fire kindleth 6 And the tongue is fire yea a world of wickednesse so is the tongue set among our members that it defileth the whole bodie and setteth on fire the course of nature and is it selfe set on fire of hell 7 For the whole nature of wilde beasts and of birds and of creeping things and of things of the sea is tamed and hath been tamed of the nature of man 8 But the tongue can no man tame it is an vnrulie euill full of deadlie poyson 9 Therewith blesse wee God euen the father and therewith curse we men which are made after the image of God 10 Out of one mouth proceedeth blessing and cursing my brethren these things ought not so to be 11 Doth a fountaine send forth at one place sweet water and bitter 12 Can the figge-tree my brethren bring foorth oliues either a vine figges so can no fountaine make both salt water and sweet THis portion of holie Scripture beloued in the Lord containeth in it two things The one of them is a precept against rigorous iudging of our brethren the other is for the ordering and guiding of the tongue in generall Men offend generally and commonly in them both and the offences therein committed bee not light but very heinous in the sight of God As touching the former how heinous it is it appeareth in this that he saith knowing that wee shall receiue the greater condemnation The hainousnesse of the offences committed in the other is manifest by the verie speeches of the Apostle by which he setteth foorth the poison of the tongue And in the first chapter of this Epistle vers 26. he saith If anie man among you seeme to bee religious and bridleth not his tongue but deceiueth his owne heart that mans religion is vaine Heerby then it is euident that the matters be of great importance and such as it standeth vs neerly vpon to be well instructed in and therfore I pray you let vs hearken attentiuely to the voice of our God and make conscience to obey the same for that is requisite also vnlesse we will deceiue our selues as hee speaketh in the first chapter touching such as be hearers of the word onlie and not doers And doubtlesse hee that shall looke vpon the profession of the Gospel which is at this day among men and withall consider how common the vices of the tongue be and what the Lord here pronounceth against them it will euen abash and astonish him for he shall be euen forced to thinke that there is scarce any true religion to be found among men seeing there be so few which are not rigorous Iudges and scarce any that doe bridle their tongue But let vs come to the words of the Text. Bee not many masters my brethren knowing we shall receiue the greater condemnation for in many thinges wee sinne all Heere bee three braunches in this the first is the precept Be not manie masters my brethren The second is a threatening of terrible vengeance if we do not eschewe that vice which is in these words Knowing that wee shall receiue the greater condemnation The third rendreth a reason both whie men should not be rigorous and seucre in iudging their brethren and also that if they be their iudgment shall bee the heauier before God in these wordes For in many thinges we sin all Now to the first branch which is the precept Be not many masters Saint lames speaketh somwhat darklie in this because Master or masters is a word of office in the Scriptures Christ is called so and rightlie for he is the great master Ye call me saith he to his Apostles Ioh 13. vers 13. Ho didaskalos master and Lord and ye say right I am so And Saint Paule saith that Christ hath some Apostles some prophets some Euangelists some pastors and Didaskalous that is Doctors teachers or as we translate it heer in Saint Iames Masters The word doth cause some to take it that he meaneth heere the publike office of teachers and especiallie because he saith be not many masters for in that he saith be not many it seemeth that he alloweth the Mastership which hee heere speaketh of in some few otherwise whie doth he not say if he speake of a thing which is simplie a vice in it selfe My brethren let no man be a master And so they take it that he reprooueth that great vice when men are so ready to thrust themselues into the Ministerie which they should not doe so rashlie being indeed vnfit This carieth a colour in it to lead vs to take the precept of the Apostle heere as that hee willeth vs that manie should not enter into the publike office of Doctors seeing God giueth gifts but to a few to be able to discharge it well But indeede hee doth not heere deale with that publike mastership but with a vice wherein each man taketh vpon him to be a seuere censurer a iudge and a condemner of others for in this men take vpon them to be masters If

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

great was their misliking of him that he feareth his ministrie would not be acceptable to thē The cause of the misliking Iames doth shew vnto him when he was come vp Act. 21. ver 21. Namely that it was reported hee had taught the Iewes among the Gentiles to depart from Moses and not to circumcise their children Wee see hee loueth them deerely for all this and calleth them saints notwithstanding their great frailtie in this matter the hard opinion they conceiued and held of him so great and so worthie a seruant of the Lord Iesus Christ What a paterne of meekenes fatherly loue is here for all the shepheards of the Lords flocke to follow among the poore feeble and wandring sheepe which doe not so reuerence and regard them as they ought to doe The shepheards as S. Peter requireth must bee examples to the flockes and therefore of all other are to shew meekenes long suffering and that loue which couereth the multitude of sinnes Where the pastors abound in this fatherly loue and doe not fall vpon the fraile sheepe and tender lambes with rigour and violence the blessed vnitie of brethren here praised is chiefly furthered for the building vp of Christs bodie in sanctification is greatly aduanced by the example of the pastors and teachers The multitude are drawne thereby to imbrace and to follow the trueth I doe therefore againe humbly beseech all the pastors and guides of the Lords people to consider of this holy rule and worthie examples and to practise it that the people of the Lord may bee brought into true concorde and brotherly amitie Then lastly it appertaineth also vnto rulers in ciuill matters to maintaine this vnitie according to the trueth They are to minister iustice true iudgement vnto all to punish the euill doers and to cherish maintaine the good Mercie loue is also necesssarily required in them that they may deale euen as fathers when they correct chastise If this be not there will great mischiefes ensue euen to the disturbance of all godly peace and concord for let a ruler a Iudge or a mightie man be void of religiō and withall giuen to anger dealing among the Lords weake and feeble sheepe he will be readie to beate them downe and to crush them in pieces The frailties and sins are many that breake foorth euen from some of Christs sheepe lambes as we see there be the weake the sicke the brused and such as erre the thing is odious in thē because they professe holinesse and therefore cannot in them be borne therefore lift vp your hearts in earnest praier vnto God that he will powre downe the spirit of fatherly loue and mercie vpon rulers and iudges that they may deale in the Lords flocke and towards his poore weak sheep with such regard as that they may answer before Christ Thus if we honour and imbrace the truth if we practise the rules therof euery one performing those duties which the Lord inioyneth the rulers and iudges pastors gouernors in the church as also the priuate persons we shal grow into this holy vnitie which the holy Ghost here praiseth we shall receiue all heauenly gifts and blessings yea euen that great blessing of all blessings the lfie for euermore Grant this vnto vs O Lord for thy deare sonnes sake our redeemer and Sauiour to whom with thee and the holy Ghost three persons one euerlasting God whom we worship be all honour glorie dominion and power for euermore Amen FINIS