us unto an holy calling Not according to our workes but according to his owne purpose and grace which was given us through Christ Iesus before the World was It is true of all men that Christ said of his disciples non vos me elegistis yee have not chosen mee but I have chosen you yea God so preventeth us with his grace that hee findeth nothing past or to come whereby God chose us and bee reconciled unto us For who hath given unto him first that is provoked him by his good workes A lively example wee have in these two brethren Esau and Iacob both twinnes both inclosed in one wombe yet hee rejected the one and chose the other Non ex operibus not by workes but by him that calleth Deus coronat opera Rom. 9. 11. sua non merita nostra God crowneth his gifts not our merits Cui daret justus judex coronâ—â—â— nisi cui dedisset pater misericors indebitam gratiam To whom should the just Iudge give the crowne but unto whom the Father of Mercy giveth undeserved Grace And he addeth Ne dicas ideo electus sum quia credebam Aug. tract 86. in Iob. si enim credebas jam cum elegeras non ipse te sic judicium esset penos lutum non penes figulum Doe not say I am elected because I did beleeve for if thou diddest beleeve thou haddest now chosen him and not hee thee and so the Iudgement had beene in the power of the clay and not of the potter But heare what Christ saith Yee have not chosen mee but I have chosen you I say therefore with Saint Ambrose Iustitia nostra magis constat remissione peccatorum quam perfectione virtutum our righteousnesse consisteth more in the remission of our sinnes than in the perfection of our vertues Even as David declareth the blessednesse of the man unto whom God imputeth righteousnesse without workes saying Blessed are they whose iniquities are forgiven and whose Psal 32. 1 2. sin is covered blessed is the man to whom the Lord imputeth no sinne One Father saith thus when wee were not God made us when wee were sinners hee Iustified us when we were in prison hee freed us when wee were mortall hee glorified us Another Rom. 5. 1. Luke 4. 18. Rom. 8. 30. Father saith God by his Wisedome hath foreknowne us by his Gospell hee calleth us by his Faith hee justifieth us by his Iustice hee damneth us by his Grace he saveth us So that all is of his meere goodnesse and no cause to expostulate with God His Iudgements are just but yet secret Secret things saith Deut. 29. 29. Moses belong to the Lord our God but the things revealed belong unto Five signes of Election two internall us But if the Heavens declare the glory of God let us speake to his glory Secreta Dei sunt adoranda non scrutanda Secret things are to bee adored not searched It is not good to eate too Prov. 25. 27. much Hony so to search their owne glory is not glory It is reported of Augustine that being about to write his bookes of the Trinity hee was taught by a childe who laded the Sea into a little spoone to whom Augustine said that hee laboured in vaine for his little spoone could not containe the Sea To whom the child replied that his little Wisedome his shallow braine could not containe the depth of the Trinity But you will say how shall wee know our election that wee may bee comforted against all the assaults of Satan that wee may say with the sweet singer of Israel Though I should walke through the valley of the shadow of death I will feare no evill for thou art Psal 23. with mee thy rod and thy staffe shall comfort mee And with Paul I 2 Tim. 4. 6 7. 8 have fought a good fight I have kept the Faith I have finished my course from hence forward there is laid up for mee a crowne of glory which the Lord will give mee at that day and not to mee onely but unto all them also that love his appearing I answere that no man can bee deceived in the state of his election but hee that deceiveth himselfe for wee may know whether wee stand in the state of Grace or no. Danaeus maketh Danaeus in Isagog five signes of election As the comming of the Swallow is a signe of the Spring as the putting forth of the figge-tree is a signe of Summer as the whitenesse of the region is a signe of Harvest So there bee many undoubted signes of our election 1 The first is the inward testimony of Gods Spirit the seale and earnest-penny of our Salvation For it is God that hath Sealed us and hath given us the Earnest of his Spirit in our 2 Cor. 1. 22. hearts The Apostle compareth the Word to a writing the Spirit to a seale that ratifieth all Clamat in nobis Abba the same Rom. 8. 16. Gal. 4. 6. Luke 11. 11. Spirit beareth witnesse to our Spirit that wee are the children of God And because wee are Sonnes God hath sent the Spirit of his Sonne into your hearts which cryeth Abba Father And if God be our Father how can wee doubt of our inheritance If wee aske Fish he will not give us a Serpent If Heaven he will not give us Hell 2 The second signe is our faith which is knowne by the effects as the Eagle by her feathers as the tree of Life by the fruits of it Thus Paul bade the Corinths try their faith Prove your selves whether yee are in the Faith examine your selves c. Qui 2 Cor. 13. 5. credit salvabitur he that beleeveth shall bee saved and this faith may be knowne to us if wee will search our selves Christ asked Mar. 16. 16. Iohn 8. the woman taken in Adultery where her accusers were So aske thy heart where thy sinnes are and if thou doest beleeve it will say with the woman that they are all gone Qui enim credit transit Three externall signes of Election a morte ad vitam Hee that beleeveth in him is passed from death to life for all that are borne of God overcommeth the World And this is the victory that overcommeth the World even our Faith Iohn 3. 1 Iohn 5. 4. Hereupon Paul triumpheth over Death Hell Hunger Cold Nakednesse Perill Sword and concludeth That neither Death nor Life nor Angels nor Principalities nor Power nor Things present nor Things to come nor Height nor Depth nor any other Creature Rom. 8. 38 39. shall bee able to separate us from the Love of God which is in Christ Iesus our Lord. 3 The third signe is the conformity of our will to Gods will to love that which God loveth and to hate that which God hateth therefore wee pray that Gods will may bee done on Earth as it is in Heaven He that doth the will of God shall abide Mat. 6. for ever
fault betweene him and thee if he heare thee thou hast wonne thy brother If parents were as carefull to winne the soules of their children as they are to save their bodies and masters to do the same to their servants by instructing their family God should have more glory and they more comfort but to complaine of this Vbi incipiam aut ubi desinaem Where should I beginne and where should I make an end All the foundations of the earth are out of course most men have no conscience of them that be under them and an heauy judgement remaineth for them their judgement is just and their damnation sleepeth not Paul would not 2 Pet. 2. have the husband to leave the wife nor the wife the husband for that the one may save the soule of the other for marke his words For what knowest thou ô wife whether thou shalt save thy husband 1 Cor. 7. 16. or what knowest thou ô man whether thou shalt save thy wife Even so what knowest thou ô Father whether thou shalt save thy child And what knowest thou ô master whether thou shalt save thy servant doe thou thy duty leave the successe to God For neither is hee that planteth any thing nor he that watereth but God 1 Cor. 3. 7. that giveth the increase So the Minister is said to save men Take heed saith Paul to Timothy to thy selfe and to thy doctrine and continue 1 Tim. 4. 16. therein for in so doing thou shalt save thy selfe and them that heare thee And yet to speake strictly and properly there is no Saviour but God for there is salvation in no other neither is there any Act. 4. 12. other name given unto men whereby they shall bee saved that is no other cause or meane Yet it is said that grace saveth The grace Tit. 2. 11. of God bringeth salvation to all men And that the Word saveth For it pleaseth God by the foolishnesse of preaching to save them Many coÌ„curre in the worke of Salvation that beleeve And that faith saveth By grace are yee saved through faith And that the Sacraments save us so saith Saint Pâ—ter The figure that now saveth us even Baptisme c. 1 Cor. 1. 21. Ephes 2. 8. 1 Pet. 3. 21. And that Ministers save us so said Paul afore Agrippa that God had appeared unto him for this purpose To open the eyes of the Gentiles that they may returne from darkenesse to light from the power Act. 26. 18. of Satan unto God meaning that they might bee saved and that God saveth us Ego sum ego sum praeter me non est Salvator I am Esa 42. I am and besides mee there is no Saviour that Christ saveth us for the Apostle saith That hee is the Saviour of all men but especially 1 Tim. 4. 10. of them that beleeve That the Holy Ghost saveth us and all this is true in a godly sense grace saveth as the origen the roote of all 1 Iohn 5. the Word as a meanes under God faith as the instrument Sacraments as helpes and leaders to Heaven Ministers as Legates from God God as the efficient cause Christ as the materiall Iohn 3. 16. 1 Iohn 3. 2. 1 Cor. 6. 11. the Holy Ghost as the applying cause And by the way note that if the Minister under God saveth men how then dare some say that they doe no good Doe they no good that save mens soules Yes their lips feed many The Prov. 10 11 20 21. mouth of a righteous man is a well of life the tongue of a just man is as fined silver the lippes of the righteous doe feed many But many thinke that the Preacher doth no good they thinke that they can goe to heaven without a guide they thinke themselves wise and to see into all duties as farre as the Minister Well it may be that they are wise in some respect yet as the little eye of the Eagle can see from the height of Heaven and the great eye of an Owle cannot see the Sunne so great men and old men may oversee that which base men and poore men may see being learned in the Word Hereupon said Elihu Surely there is a spirit in man but Iob 32. 8 9. the inspiration of the Almighty giveth understanding Great men are not alway wise neither do the Ancient alway understand judgement David said I have had more understanding than all my teachers Psal 119. 99 100. for thy testimonies are my meditation I understand more than the ancient because I keepe thy precepts As Polypheme had but one eye so these Cyclopeans see but with one eye they see but the world they see not Heaven Oh how long shall wee charme these Psal 55. Mat. 7. deafe Adders How long shall wee give holy things to dogges and cast pearles to swine How long shall wee play on Orpheus harpe to these Asses How long shall wee sow seed in this barraine ground We pray to bee delivered from these unreasonable 2 Thess 3. 2. and evill men Shall Titius Sabinus his dogge bring meate to the mouth of his dead Master and hold up his head in Tyber from sinking because sometime hee gave him a crust of bread And shall not the people love the Pastour that giveth theÌ„ the Bread of Heaven and saves their soules Shall dogges be kinder than men Or is there no good to bee done to a Parish but bodily The saving use should bee made of the Word good Christ fedde foure or five thousand with five barly loaves and two fishes but we reade not that hee did it above twice and that in necessity But hee bestowed three whole yeeres in preaching to them the greatest good that hee did in his life was in Iohn 6. Mat. 14. Mat. 5. Mat. 13. Luke 24. Luke 10. Mat. 12. Act. 10. 38. teaching them In the Mount In the Ship In the Temple In their Houses In the Fields Yea in all places for he went about doing good and healing all that were oppressed of the Divell These men therefore that say that wee doe no good have lost their senses and their soules also For the living soule as touching the naturall life hath foure powers and foure touching the spirituall life that is Appetitive Retentive Digestive Expulsive It must desire the Word Hereupon saith S. Peter As new borne babes desire the sincere milke of the Word so did David I will saith 1 Pet. 2. 2. he go to the Altar of God even unto the God of my joy and gladnes c. 2. It must keepe for Blessed are they that heare the Word and Luk. 11. 28. keepe it So did the Corinths for which cause Paul did much praise them saying Now I commend you brethren that yee remember all my 1 Cor. 11. 2. things and keepe the ordinances as I delivered them to you 3. It must digest it into good manners and to this purpose
Gods Word the chiefe meanes to restraine lust 339 Lust tempteth to all sinne 340 The best assaulted by lusts but not led by them ibid. All the works of the flesh are from the lusts of the flesh 341 Lusts bring damnation ibid. Lust insatiable 342 Lust defiles body and soule and gives Satan interest in the whole man 343 Lust defaces Gods Image ibid. Lust is in the godly but gaines not in them 344 Sermon 27. THe corruption of the heart is shewed by corrupt speaking 345 The wicked have beene alwayes great boasters with their tongues but performe little with their hands 346 Pride is naturall to us we have it from our first parents 347 Pride the ruine of angels and men ibid. The godly humble in regard of their sinnes not proud of their vertues ibid. Scoffers and slanderers like dogges 348 Good men despise the applause of flatterers and debase themselves ibid. Though we must not endure vaine applause yet wee must free our selves from slanders 349 The most vile usually the most proud and greatest boasters 350 Pride endeth with vanity ibid. Flatterers applaud others for their owne gaine 351 The Popes great boasters 352 Flattery described with the properties and punishment thereof 353 VVe must not listen to flatterers but give God the glory 354 Flattery servile and base 355 Flattering preachers most pernicious ibid. Ministers must reprove the greatest 356 Such as desire to be flattered are occasion of flattery ibid. He that reprooveth doth profit more than he that applauds 357 Flattery to be rejected and despised ibid. Flattery flatterers compared to divers things 358 Flattery gives to vices the names of vertues 359 Sermon 28. CHristians must not live like Heathen infidels 360 The godly and wicked opposite in divers respects 361 Wee must not bee led by the multitude for the greater part are the worser 362 The more glorified the greater joy the more damned the greater torment ibid. Not sufficient to have the VVord unlesse we remember it 363 How wee may heare the VVord profitably that we may find it the savour of life unto life 365 The memory the soules treasury ibid. VVhatsoever doctrine is not remembred is lost 366 Our forgetfulnes and negligence in divine doctrine most grosse ibid. The VVord of God the most sure foundation to build upon 367 The Saints modest in their owne prayse but zealous for Gods glory 369 Circumstances to bee observed in reproving 370 Three sorts of malicious reprehenders condemned 371 Sermon 29. THere have beene scoffers and mockers in all ages 372 Mocking what in Latin whence derived 373 Divers sorts of mockers 374 Mockers of God and religion most odious ibid. Mocking scoffing and jesting the basest fruit of wit 375 Some sinners like Dogges some Hogges ibid. Scoffers punished 376 Mocking a kinde of persecution 378 The tongues of scoffers instruments of persecution 379 Many scoffing Atheists at Christ and Religion 380 Scoffers as the Divels band-dogges so bond-slaves ibid. He is strongest that overcomes his lusts 381 Mortification a signe of justification 383 If no sanctification no glorification 384 Sermon 30. SEctaries cause division in the Church 385 The Church and members thereof love Vnity 386 Dissention the cause of all mischiefe in the Church ibid. Three causes of division in the Church Heresy Schisme Apostacy 387 The difference of these ibid. Pride the cause of Schisme 388 No salvation out of the Church ibid. Heresies though hurtfull in themselves yet God maks them profitable to the Church 389 Heretikes pervert Scriptures to maintaine their errours ibid. The Papists charging us with Sects have more among themselves 390 Satans chiefest engine to hurt the Church is dissention 391 Schisme a grievous sinne ibid. Naturall men perceive not the things of God nor any good 392 By regeneration we are adopted the Sonnes of God 393 Many naturall men exceed Christians in bridling their affections and in some mortall actions 394 Naturall men inventers of Arts and trades 395 Beasts exceed many naturall men ibid. Love makes all things easy 396 A sinner hardly drawne from sinne ibid. Gods grace is to our hearts as the Sunne-beames to the earth ibid. None boast more of the spirit then they that are led by the spirit of error 397 The Popes pride reproved that call onely their Clergy spirituall all other temporall ibid. Naturall men though they have not the spirit of sanctification yet illuminated 398 All grace and true goodnes flowes from Gods Spirit 400 Sermon 31. THe godly and the wicked every way opposite 403 Edification being a building the Saints be the houses 404 VVe must build in our selves temples for the Holy Ghost ibid. Gods VVord the rule and square whereby we must build 405 VVe must endeavour to edify others especially our children 406 VVee must dayly encrease in knowledge grace and goodnes 407 Good men grow dayly in grace and goodnes ibid. The wicked grow dayly worse and worse 408 VVee are none proficients in plenty of meanes ibid. Pride and negligence cause of none proficiciency ibid. VVe bee diligent in seaking knowledge wee shall attaine to it 409 VVe should not build our hope on earth but in Heaven 410 Faith is the originall of all good works 411 No life of grace here or glory hereafter without faith 412 Faith the most excellent of all vertues ibid. Faith is called holy in respect of the effect in the subject secondly of the object thirdly the efficient cause thereof 413 All good works without faith vaine 414 If no holines in life no true faith in heart ibid. Faith is begotten by hearing and encreased also 415 God works not by miracles when hee affords meanes 416 Sermon 32. FAith and prayer may not bee disjoyned 417 Faith the mother of prayer and prayer the meanes to confirme faith ibid. Prayer the meanes whereby wee receive all good things 418 Prayer prevalent over all creatures 419 Prayer pleasant to God and man 420 The Saints have delighted to spend much time in prayer ibid. Divers divisions of prayer into divers kinds in divers respects 421 All prayer must be offered in the mediation of Christ 422 Prayer necessary for all estates for all times 423 Gods wrath powred out upon them that doe not pray ibid. Gods house a house of prayer 424 Prayer comforteth in all estates ibid. ☞ Prayer the food and nourishmert of the soule 405 Prayer sanctifyeth all our actions ibid. Prayer admirable in the effects if in due manner 406 We must pray continually ibid. VVee must pray in the spirit and how 407 The Holy Ghost the Author of prayer yet so as the whole Trinity hath a hand ibid. Prayers must bee spirituall and fervent 409 God regards both the manner and end in all holy duties 410 Our prayers must bee neither tepidae timidae nec temerariae ibid. God heareth not the prayers of sinners except for vengeance 411 God hath promised all good things to prayer ibid. Sermon 33. FAith Prayer and Love have mutuall relation 412 Love the most
but they that have beene mockers of God and Religion most odious most severely punished yet all condemned as being persecutors carnall lose Libertines though they thinke themselves 〈◊〉 yet they 〈◊〉 the bondslaves of sinne and Satan they are onely free that are the servants of God and subdue their lusts and they have thereby assurance of their election and salvation The Contents of the thirtieth Sermon HEre he condemneth Sectaries that make a division in the Church which is one and the true members thereof preserve unity among themselves these Sectaries are dangerous as Idolaters Three sorts of them viz. Heretikes Schismatikes and Apostates who are described and condemned Pride the root of Heresie and Schisme though the Scriptures the meanes to confute them yet they pervert them to maintaine their errors That we may avoid these wee must keepe our hearts from infidelity our minds from false opinions and our conversation from scandall they are the chiefe Engines Satans vse to overthrow the Church making Sects and divisions either for matters Ecclesiasticall or Temporall These Sectaries are by Iude called naturall men that is unregenerate having no more then they drew from Adam without grace and knowledge of heavenly things yet practised many civill vertues invented Arts and in many things exceeded many that beare the names of Christians though they had but naturall illumination not the Spirit of Sanctification and so Saint Iude addeth having not the Spirit that is the Spirit of God and being without it had no spirituall grace but were led by the spirit of pride errour c. The Contents of the one and thirtieth Sermon HAving noted the opposition betweene the wicked and the godly from the conjunction discretive But that though Sectaries pull downe yet the godly must build up themselves in their holy Faith he justifieth first in the metaphor Edifie hee inferres two things first that we must be builders using the Word of God for our rule or square and confute the Papists that tooke it away secondly that we must encrease daily in knowledge grace and goodnesse and reproove our non-proficiency and shew that it is a propertie of the wicked to decrease and taxe both such as thinke they know enough and such as will not indevour to know exhorting all to use all diligence to learne and to build so as when their earthly tabernacle bee dissolved they may have assurance of a house in the Heavens he proceedeth with the Apostle to the thing wherein hee must be built and that is in their Faith and this not barely named but with a note of excellency above all vertues being called Most holy Faith He sets out the necessity of Faith in all our actions that they may bee pleasing to God and having shewed that Faith is the originall of all good workes he sheweth the end and manifold uses of them Finally that Faith is the life of the soule by it God lives in us and wee shall live eternally with him Hee proceeds to the note of excellency that is called most holy and first shewes the excellency of it above all other vertues and that holy first in regard of the subject purifying the heart and making our persons and 〈…〉 Secondly in respect of the object the holy Trinitie Thirdly in respect of the officient cause the holy Ghost and hence concluded that the Papists workes are not holy being not done in Faith and that the wicked have no Faith because no holinesse And lastly he sheweth that this holy Faith must be begotten by hearing the holy Word of God The Contents of the two and thirtieth Sermon HAving set out the relation betweene Faith and Prayer and the manifold and marveilous effects of Prayer and that it is not onely powerfull but pleasant to God and the Saints themselves he descends to divide Prayer into divers kinds in divers respects and sheweth how all must be uttered Hee proceedeth further to set out the excellency of Prayer by many resemblances and manifold effects and uses having spoken of Prayer in generall he comes to shew that it must bee in Spirit and sheweth what it is to pray in the Spirit and that hee deâ—ineth so as either the holy Ghost must be the Author of Prayer being the Author of all Graces yet so as the holy Trinity have a hand in it or secondly that our Prayers must be spirituall and zealous not carnall and with the lips hee reprove the Papists that require but an actuall intent and sheweth it is the manner not matter that God respects That wee must take heed that neither businesse nor multitude of cogitations steale away the times of prayer but that wee pray alwayes with pure zealous and faithfull hearts and then we may relye upon his promises for all good things The Contents of the three and thirtieth Sermon HAving breifly shewed the relation betwixt Faith Prayer and Love he instanceth in Love setteth out the excellency of it above all vertues bewailes the want of it and exhorts unto it yet distinguisheth and sheweth it must be the Love of God which we must keepe our selves in this he describes by foure properties that it must bee 1 Holy 2 Iust 3 True 4 Constant And condemnes the love of Atheists carnall wordly men and Papists distinguisheth the love of God into 1 His love to us 2 Our love to him His love to us though infinite yet described in divers respects 1 By comparison 2 By distinction First into his love 1 Immanent 2 Transient Secondly 1 Generall 2 Speciall Thirdly 1 Temporary 2 Sempiternall Our love to god he sheweth to be an effect of his love to us and uses foure reasons to excite us to the love of God First à mandato from the Commandement of God Secondly 〈…〉 from the Law of equity Thirdly à commodo from the manifold good that redounds to us by it Fourthly 〈…〉 from our duty he being our Father Lastly he sheweth the manner how we should performe it and taxeth our fayling in the manner The Contents of the foure and thirtieth Sermon FIrst observing how Saint Iude having give divers Precepts to the godly commforts them with the hope of eternall life he shewes this to bee the duly meanes to support the soules of the faithfull and entreth into a large learned and elegant discourse concerning eternall life and the joyes of Heaven and sets them out firtst to bee in themselves both unspeakeable and incomprehensible yet that may be guessed at by comparison with the most excellent earthly things and setteth out the glorious estate of the Saints both in body and soule and reprooves such as are so delighted with this life as they thinke not on eternall life and confutes divers erronious conceits concerning this life and againe describes it 1 By the eternity 2 Infinite extent of the place 3 The infinite kindes of pleasures Lastly having set out the glorious estate hee sheweth the meanes how wee should attaine to it and that not by our merits but Gods mercies
Naboth wold not deliver up the vineyard of his fathers he must not deliver up the vineyard of the Lord. 1 Reg. 21. Here note three things 1 That Faith is a gift 2 That it is once given 3 That it is given unto the Saints And first that faith is a gift it is evident by the Apostles owne words where he calleth Christ The author and finisher of our faith as the Athenians were called Inventrices perfectrices omnium doctrinarum the inventers and perfecters of all good learning The Hebr. 12. 2. Romanes had their learning from the Grecians the Grecians from the Aegyptians and the Aegyptians from the Chaldees and they from Adam Seth Noah the old Patriarchs but the Church 1 Cor. 2. 22. Act. 7. 222. hath all her learning religion faith from God he gave it at the first and he confirmed it at the least He gave some to be Apostles some Prophets and some Evangelists some Pastours and teachers for gathering together of the Saints for the worke of the ministerie and for the edification Faith diversly taken of the body of Christ till wee meete together in the unitie of faith and knowledge of the Sonne of God c. Luke having spoken of Stephens faith noteth the cause of it that is that Stephen was full of the Spirit Ephes 4. 11. Act. 7. 55. Gal. 5. 22. 1 Cor. 12. 9. Rom. 3. 3. For God worketh it by his Spirit All good workes are the fruits of the Spirit therefore faith The fruits of the spirit are love ioy peace long-suffering gentlenesse goodnesse faith c. and it is reckoned up among the gifts of the spirit To another is given faith saith the Apostle by the same spirit But faith is in the Scriptures diversly taken sometimes it is given to God and it signifieth his faithfulnesse in his promises In this sense the Apostle useth the word saying Shall their unbeleefe make the faith of God of none effect when it is given to man it is taken seven manner of wayes First it is taken for Fidelity as it is a vertue in the second Mat. 23. 23. table So Christ useth the word where speaking to the Pharisees he saith Yee tythe Mint Anise and Commin and leave the weightie matters of the Law as iudgement and mercie and faith Secondly It is taken for the doctrine of faith and Christian Religion so it is said Many were added unto the faith that is to Act. 6. 7. Christian Religion And againe God opened the doore of faith unto the Gentiles that is of Religion Act. 14. 27. Thirdly It is taken for profession of religion thus Elimas is Act. 13. 8. charged To turne the Deputie from the Faith that is to make no more profession of Religion Fourthly It is taken for Christ himselfe by a Metonymie who is both the object and cause of faith So the Apostle useth the word saying But after that faith is come wee are no longer under a Gal. 325. schoole-master Fifthly It is taken for knowledge only and thus the Divels are said to beleeve Sixthly It is taken for the gift of working miracles If I had 1 Cor. 13. 2. all faith so that I could move mountaines c. Lastly It is taken for that grace by which felicity and the chiefe good is applied and thus it is taken in my Text. And this the Apostle Paul cals the faith of Gods elect For none but the elect have it al the elect have it at one time or another and once had it can never be finally and totally lost but it continueth with them till they come to see the goodnesse of the Lord in the land of the living then they shall have no more need of it It is therfore called Saving faith because it brings us to salvation Ephes 2. 8. And Iustifying faith because it is that meanes or instrument which Gods spirit worketh in us whereby wee apply unto our selves Christ Iesus in and by whom wee are iustified And Sanctifying faith because by it God purifieth our hearts This saving iustifying sanctifying faith is Gods gift for hee is the Authour of this faith From whom every good gift and every perfect gift commeth And that which is said of Lydia is true The meanes to beget faith of all the faithfull That the Lord opened the heart of Lydia so that shee beleeved And Christ saith This is the worke of God that yee beleeve not the worke of the Father alone or of the Sonne alone Iam. 1. 17. Iohn 6. 29. or of the Holy Ghost alone but of the whole Trinity For this is one of the workes of God which are said to bee Ad extra and therefore attributed to all the three persons To the first where Christ saith No man can come unto me that is beleeve except the Iohn 6. 44. Father draw him to the second where the Apostle calleth Iesus The author and finisher of our faith to the third where the Apostle reckoneth faith amongst the fruits of the spirit And the onely Hebr. 12. 2. thing that moved God to worke this precious gift in us is his meere good will So saith our Saviour It is so Father because thy good pleasure was such And the end at which he aymed in working Mat. 11. 26. this grace is first the setting forth of his owne glory secondly the salvation of mankinde and therefore S. Peter calleth salvation The end of our Faith 1 Pet. 1. 9. This doctrine serveth to humble us to let us see that it is not in our power that faith is not hereditary God beginneth it and increaseth it and finisheth it The Apostles prayed Lord increase Luk. 17. our faith The meanes to get this â—aith is double Outward Inward The outward meane is the word hereupon saith the Apostle How shall they beleeve in him of whom they have not heard Rom. 10. 14. Rom. 10. 8. and thereupon thus concludeth faith commeth by hearing and hearing by the Word of God and hereupon it is called The Word of faith And Paul saith of the Ephesians that they beleeved After they Ephes 1. 13. heard the Gospell And finely saith Chrysostome Accenditur fidei lampas igne divini verbi the lampe of our faith is lighted by the fire of the divine word And this faith is wrought in us both by reading and preaching of the word and both are commended and ordeined of God and first for reading God himselfe commandeth it and by reading S. Augustine was converted for he confesseth Deut. 3. 1. 9. of himselfe that being inclined to the heresie of the Manichees he heard a voyce saying Tolle lege take up and read meaning the booke of God which he presently did and so by reading was converted for surely the reading of the word is a meanes appointed of God to the begetting of faith and raising up the Kingdome of God in the hearts of men And to
Cap. 21. 27. 1 Tim. 1. 17. Col. 1. 9. Iob. 14. Iob. 38. 36. Men and Angels Hee calleth all the starres by their names he hath put Wisedome in the reines and hath given to the heart understanding his Wisedome is infinite But let us see the certainty of his Iudgements for as the voice vanisheth but litera scripta manet So the damnation of the wicked is certaine his heart cannot endure nor his hands be strong that is hee shall never bee able to defend himselfe he shall be as drosse as brasse Ezech. 22. 14. 18 as tinne and iron and lead in the middest of the fornace as God shall melt them that is destroy them But to proceede orderly the decree of God hath two parts Election and Reprobation That some are elected appeareth by many testimonies of the Scripture Paul saith Whom hee hath predestinate them hath hee also called c. Moses willeth Israel to Remember the dayes of old when Deut. 32. 8. the most high God divided their inheritance when he separated the sonnes of Adam c. And Paul saith That God hath chosen us in him that is Christ before the foundation of the World Wherefore some are Ephes 1. 4. Rom. 9. 17. elected some not For he hath Mercie on whom he will and whom he will he hardeneth God hath made all things for his glory yea even the wicked for the day evill If any will goe further and say why will God be thus glorified The Apostle answereth him that hee will have mercy on him to whom hee will shew Mercy and he will have Rom. 9. 15. 18. compassion on him on whom he will have compassion And againe he hath mercy on whom he will and whom he will hee hardeneth hee doth as pleaseth him even as the Psalmist saith Our God is in Heaven he doth whatsoever hee will Christ giveth no other reason It is so O Psal 115. 3. Mat. 11. 26. Psal 39. 9. Father because thy good pleasure was such Obmutui quoth David quia tu Domine fecisti I became dumbe and opened not my mouth because thou diddest it But if any proud man go yet further and say Why will God have it so It is a proud question for either man or Angell and the Apostle answereth him O man who art thou that pleadest with God Shall the thing formed say Rom. 9. 20 21. to him that formed it why hast thou made mee thus hath not the Potter power of the clay to make of the same lumpe one vessell to honour and another to dishonour Inscrutabilia sunt Dei judicia and therefore the Apostle breaketh out saying O the deepenesse of the riches both of the Wisedome and Knowledge of God how unsearchable are his Iudgements Rom. 11. 33. 34. and his wayes past finding out for who hath knowne the minde of the Lord or who was his Counsellor I say with Augustine Cave praecipitium Take heed of a breake-neck With Iob lay thy hand Gods will most perfect his proceedings most iust oâ—â—y mouth With David meddle not with matters above thy reach Quae supra nos nihil ad nos What are above us pertaine not to us With Paul Sape adsobrietatem Presume not to understand above that which is meete to understand but that yee understand according to sobrietie Iob 39. 37. Psal 131. 1. Rom. 12. 3. Gods glory is above the Heavens wee may barke at it as Dogges doe against the Moone but we cannot pull it downe To speake more fully Gods will is a reason of all reasons it is the rule of all equitie Ideo vult quia vult Hee will because he will Eâ— ideo justum est quia vult and it is therefore just because hee will Tangere vis coelestes ignes liquesces wilt thou touch these Lipsius Heavenly fires thou shalt melt Scandere vis in providentiae montem wilt thou climbe up into the high mount of Gods Providence Cades thou shalt fall Natabis in abysso Dei wilt thou swimme in Gods bottomelesse waters Mergeris thou shalt be drowned Thou seest a little living creature the Flye buzzing about the Candle till shee bee burned So our minde waxeth wanton about Gods secrets till wee be overwhelmed The will of God is Causa causarum the cause of causes Cui licet quod libet nil libet nisi quid licet The Iudgements of God are August oftentimes secret hid but never unjust Let us learne Heavenly things by Earthly A man hath in his house vessels of Gold and of Clay for his use and pleasure That a Prince pardoneth one malefactor and punisheth another and yet justly That a Creditor exacteth tenne pounds of one Debtor and remitteth twenty pounds to another and yet in the one is but just in the other is mercifull So God damning some is just and saving other is mercifull and in neither cruell or unjust David compareth the judgements of God to a great Deepe saying Thy Iudgements are like a great Deepe wee cannot Psal 36. 6. wade in them Finely saith Augustine Tu homo expectas a me responsum ego sum homo itaque ambo dicentem audiamus O homo tu quis August ser 10. de verbis Apost es melior est fidelis ignorantia quam temeraria sententia Petrus negat Latro credit O altitudo quaeris turationem ego expavescam tu rationare ego mirabor tu disputas ego credam altitudinem video profundum non pervenio O altitudo Thou O man expectest an answere from me and I am a man as well as thou let us therefore both heare another speaking O man who art thou Faithfull Ignorance is better than a rash unadvised Sentence Peter denyeth the Theefe beleeveth O height thou demandest a reason of this I will feare and tremble thou reasonest I will wonder thou disputest I will beleeve I see a depth but I cannot come to the bottome O depth But we as though God had made us his fellowes as though wee were of privie Councell will rush into his Chaire and determine rashly of his Iudgements Some grant election but then they adde that it standeth upon our workes that godly are elected because they will bee holy but wee are elected that we God elects us of his free Grace may be holy not because we will be holy Holines is the 〈◊〉 or effect not the cause of election So saith Paul He hath chosen us in him before the foundation of the World that wee should bee holy and without blame before him in love who hath predestinate us to bee adopted Ephes 1. 4 5. through Iesus Christ unto himselfe according to the good pleasure of his Will As if Paul had said that he considered nothing without himselfe but therefore chose us because hee loved us no cause can bee rendred of our election but the Will of God Vocavit 2 Tim. 1. 9. nos Deus non secundum opera c. he hath called
by breathing some by poyson some by worrowing So is it among the wicked some hurt as beasts one way some another If hee be not an usurer yet is he an oppressor if not a Papist yet a prophane man if not covetous yet prodigall if not voluptuous yet superstitious if not a Lion yet an Aspe But let us put off our beastly affections Nam pejus est bestialiter vivere quà m bestiam esse hoc fuit à natura illud à Diabolo It is worser Seneca to live beastly than to be a beast the one is of nature the other of the Divell Let us then no longer live beastly lest we perish with the beast but live Christianly that so we may see the goodnesse of the Lord in the land of the living THE TWENTIETH SERMON VERS XI Woe be unto them they have followed the way of Caine. Execrable sinners may be execrated FRom the description and confuration of the wicked hee commeth to execration hee riseth by degrees as the Eagle mounteth in her flight like fire that first smoaketh and then flameth he casteth them out of the savour of God and state of salvation Woe be unto them saith he Psal 69. 22 23. c. let their table be made a snare before them and their prosperity their ruine let their eyes be blinded that they see not and make their loynes alway to tremble Powre out thine anger upon them and let thy wrathfull displeasure take them let their habitation be void and let none dwell in their Tents Lay iniquity upon their iniquity and let them not come into thy righteousnesse let them be put out of the Booke of life and let them not be written with the righteous Thus with Esay he lifteth up his voyce like Esa 58. 1. Mich. 3. 2 Cor. 4. Ier. 5. 24. a trumpet with Micah he is full of power and judgement hee commeth to them as Paul to the Corinthians with a rod with Ieremy his words are as fire and the people as wood and straw to be devoured of this fire Saint Iude had hitherto tempred his stile but now comming to their arch-metropolitan sinnes hee cannot forbeare but breaketh out into these words Woe bee unto them with Iames and Iohn he is become Boanarges the Sonne of thunder he telleth them of nothing but destruction that God Ministers must not in their owne cause be rigorous but in Gods hath bent his bow and made his arrowes ready that God will arise and his enemies shall bee scattered that God will meet them as a shee Beare robbed of her whelps There is no doubt but the Apostle would have spoken mildly unto them would have blessed them as Aaron did the tribes if there had beene any Psal 7. Psal 68. 8. Hos 13. 8. Numb 6. goodnesse in them but seeing their sinnes execrable he commeth to execration and saith Woe be unto them Hee dealeth here with them as Christ did with Corazin and Bethsaida Woe to thee Corazin Woe to thee Bethsaida And as Christ did with the Mat. 23. Pharisees Woe to you Scribes and Pharisees and Hypocrites and as Paul did with the Corinthians when he said Maranatha Anathema be unto them that love not the Lord Iesus Men are unwilling to 1 Cor. 16. heare execrations and woes they would have pillowes sowne under their elbowes with the men of Anathoth they love to be soothed in their sinnes with Achab they cannot abide that Micah should prophesie otherwise unto them than they would have him they would not have the Lords sword drawne against them nor no woe denounced upon them but woe woe and woe againe to them that cause us to sharpen our stile and to cry Woe be unto them And note here that no private revenge no sinister affection carried him to this execration but being moved by the Spirit of God he was inforced to lay the Axe of Gods vengeance to the rootes of their trees and to cry Woe be unto them The Prophets and Apostles in their owne causes are like doves Sine felle without gall or bitternesse but in Gods cause they rowse themselves like Giants Moses prayed for Aaron and Myriam the cause was his Stephen prayed for his persecutors the cause was his but when he commeth to handle the cause of God he calleth them Acts 7. hard-hearted and stiffe necked Iewes So Christ in his owne cause was meeke as a Lambe but in his Fathers cause he rowsed himself like a Lion for he that prayed for his enemies thundred many woes against his Fathers adversaries as the Scribes Mat. 23. Pharisees and Hypocrites Well the Apostle having thus denounced Gods judgement against them saying Woe be unto them he commeth to set downe the cause of this execration the first whereof was envy malice First he calleth them malicious envious like Caine whose sinne the Apostle noteth and dehorteth men not to be As Caine which was of the wicked one and slew his brother and wherefore slew he him because his owne workes were evill and his brothers good A miserable 1 Iohn 3. 12. thing not to hate the man but the vertue of the man the goodnesse of the man this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fight against God like the old Giants we should love good men Lord who shall dwell in thy Tabernacle saith David who shall rest upon thy holy hill God Psal 15. answereth him In whose eyes a vile person is contemned but he honoureth them that feare the Lord All Davids delight was upon Envy ever ascendeth maligne vertue and glory them for so he protesteth in the Psalme All my delight is upon the Saints that are on the earth and upon such as excell in vertue We should doe so even Hate the evill and love the good and establish Psal 16. 3. Aâ—os 5. 15. judgment in the gate but we have inverted that order and good men are in most detestation with us As there is no Sunne beame without motes no Tree without barke no garment without mothes no fruit without Catterpillers so no vertue no honour without envy There 's no Iacob whom Esau will not perfecute no David whom Saul will not maligne no Isaak whom Ismael Gen. 27. will not revile and no good man upon the earth whom the envious will not bite teare and devoure For this cause one resembleth envy to certaine Flies called Cantharides for as they light specially upon the fairest wheat and most blowne Roses so envy commonly opposeth herselfe against the best men Invidia virtutis Comes envy is the companion of vertue One resembleth envy unto fire for as fire coveteth the highest places so envy aimeth at the worthiest men As for example Themistocles when he had conquered the navy of Xerxes which in number was most infinite through envy was forced to leave his Country and to live in miserable banishment Aristides which for his vertues was called the just yet through envy as an unprofitable member was
out and the young Eagles eateit what shall the tongue doe that mocketh God his heavenly Father the 2 Cor. 5. 20. Church his Mother the Saints his fellow brethren members of Christs Body the holy Ghost his Schoole-master the Preachers the messengers of God the Gospell the Word of life the two Sacraments the two dugges of life the Food of our soules Into their secrets let not my soule come saith old father Iacob Many Scoffers and railers smite with the tongue condemne us of singularity precisenesse puritanisme they would not have us so odde but to be good fellowes boone companions sport and play drinke and swill like other men and to Gen. 49. 6. walke as the world doth But let us answere these men as Alexander answered Parmenio counselling him to a thing undecent and unseemely Facerem si Parmenio essem at Alexandro neutiquam licet I would doe this if I were Parmenio but it is no way beseeming Alexander to doe it So will wee answere Atheists Papists Worldlings We would doe such and such things we would drinke with the drunkard sweare with the swaggerer and runne into all excesse of riot if wee were Atheists Papists prophane worldlings At Protestantibus Christianis non licet But it is not lawfull for Christians and Protestants so to doe God bee thanked wee are free now from open persecution the Moone is not turned into bloud the Dragon pursueth not the woman the daughters of Sion are not Apoc. 6. Cap. 12. Lament 2. 1. 2 Reg. 21. darkened the Church is not blacke as Cant. 1. our bloud is not powred out like water as in Ierusalem the Preachers are not scattred abroad as Moses in Madian Daniel in Chaldaea Hosea in Israel Ieremy in Iuda Iohn in Asia Peter in Samaria Philip in Alexandria Thomas in Aethiopia Bartholomew in India Andrew in Scythia SimoÌ„ in Persia Iudas in Mesopotamia Marcus in Colonia Nathanael in France Ioseph of Aramathia in Scotland and Paul in England yet are we not free from all persecution for wee are persecuted with the toung the woolf cannot bite yet can he barke the wicked cannot smite with the fist yet can he smite with the toung these serpents cannot sting yet can they hisse as they said of Ieremy Come let Ier. 18. 18. us smite him with the tongue and let â—â— not give heed to any of his Words so good men shall be sure to bee smitten with the tongue These voices are oftentimes heard Oh these holy men oh these Bible-men oh these precisians Puritans mortified men men of the spiritlare not others holy and honest and good as well as they Oh take heed Dathan Corah and Abiram went to hell for as liâ—lle as Numb 6. 16. that and thither shall these go if they repent not The first Christians wanted not these derisions mockings and scoffings Tertullian in Apologetico saith that they in the Primitive Church were called Asinarij Semissij homines Crucifixi discipuli Galilaei Nazareni heards of Asses vile Fellowes the disciples of a man crucified Galilaeans Nazarites eaters of mans flesh drinkers of mans bloud for that they received the Sacraments Libanus scholler to Iulian the Apostata scoffed at Christ asking what the Sonne of the Carpenter did then in heaven To whom the Schoole-master of Antioch answered Concinnat loculos Iuliano he was making coffins for Iulian. So he died within 3. daies saith the Tripartite History The same Tripartite History telleth of one Lucius Lib. 7. cap. 12. Samasatensis who mocking at Christianity said that he got nothing by it but the increase of his name in one syllable For The godly usually mocked for well doing before he was christened hee was called Lucius but after that he was called Lucianuâ— but he mocked and barked so long at Christ that in fine he was torne in pieces of dogs one dog are another A wicked witnesse mocketh Iudgement saith Salomon but judgements Prov. 19. 28 29. 2 Sam. 6. 21 21. are prepared for the scornefull that is mockers Finely did David answere Michol It was before the Lord which chose me rather then thy Fathers house c. And I will yet bee more vile then thus and will bee low in my owne sight c. So let us answere these huswifes dames scoffers mockers God hath not chosen them nor their Fathers house and we wil be yet more vile seeing it is before our God But yet howsoever Iulian flowt at Christ Diagoras jest at religion Dionysius scoffe at the last Iudgement Ismael the bastard 2 Reg. 2. 19. mocke Isaac Senacherib laugh at the virgin Sion and nod his head at Ierusalem yet how le they weep they and lament this sinne in hell Oh brethren hee that heard our men how in their secret meetings they deride the Preacher the Word the Auditors the Church the assemblies how they canvice every professour his life how they censure all men how they open their mouth against heaven and their tongues walke thorow the earth how they talke on their Ale-bench sparing neither Magistrate not Minister nor private man would wonder that such iniquitie should be in the world yet are they no sooner in danger but they tremble But the vilenesse of this sinne of mocking shall yet more plainely appeare if yee marke the cause of it it is ever lightly for doing well and refraining evill For this cavse Cain disdained and hated his brother Abell because his owne works were evil 1 Iohn 3. 12. his brothers good a vile spirit that cannot abide vertue but so greedily thirsteth after sinne which is of the Divell drinke not with the drunkard and they mocke thee sweare not with the swearers and they mocke thee be not vaine in words in apparell in behaviour and they mocke thee Heare the Word read of it talke of it and by and by a yong Saint and an old Divell you will to Heaven ere your bones bee cold with a number of such mockes and divellish taunts but Iudgements are prepared for these Prov. 19. 29. sinne seene and sorrowed for hath pardon promised but sinne jested at and played withall hath vengeacne threatened It is the 2 Sam. 24. voice of a Christian to say I have sinned but it is the voice of a reprobate to say Tush let them preach I will sinne still and Prov. 14. 9. so verifieth the saying of Salomon The foole maketh a mocke of sinne he doth not know the grievousnesse thereof nor Gods judgements against the same It is strange that one reporteth that in Collecke a towne in Germany Anno. 1505. certaine vaine persons hopping and dancing in the Church-yard being admonished by the minister to cease and contemning it ranne round about till at last they fell all downe dead And note that these vile men shall be in the It is damnable to scoffe at the Saints last times they have beene at all times For sinne is as ancient as Satan who was a murtherer from
read the ancient Fathers to prove and trie every thing and Sectaries seek novelties and admire them to hold that which is good and not to depart from the faith of the Catholicke Church For there is but one dove one spouse one body of Christ Of this sinne the Apostle giveth the Church warning saying Let us consider one another and provoke unto love Hebr. 10. 24 25. and unto good Workes not forsaking the fellowship that we have among our selves as is the manner of some It is the manner of some to turne with the spiders breath the sweet iuyce of flowers into poison to seeke knots in bulrushes to stumble at every straw that stoppeth the course of their eager spirit to breake the bonds of peace to forsake this fellowship that wee should have among ourselves and to single and sever themselves by themselves they busie their braines about Pythagoras numbers Plato's Idea and Aristotles commonwealth they see not at Damascus a strange 2 Reg. 16. 10 11 Altar with Ahaz but they strait-way get the patterne and Vrias the Priest must make them the like at home But what saith Paul concerning these Sectaries I beseech you brethren saith he marke them diligently which cause division and offences contrary to the Rom. 16 17 18. doctrine which yee have learned and avoid them for they that are such serve not the Lord Iesus Christ but their owne bellies and with faire speeches and flattering deceive the heart of the simple The Prophet David saith Ierusalem a figure of the Church is built as a City that is at unity in it selfe and when the Holy Ghost Psal 122. 3. Act. 2. 1. Act. 4. 32. Iudg. 20. 1. came downe in visible signes upon the Apōstles They were all with one accord in one place and it is said that the whole multitude of them that beleeved in the first times had but one heart and one Soule It is said of Israel that they came together as it had beene one man with the same mind and intent not with as many opinions as persons The Iewes had but one kind of worship prescribed and 2 Chro. 30. 12. that in one only Temple And it is said of Iuda that the hand of the Lord was in Iuda so that he gave them one heart to do the commandement of the King and of the rulers according to the Word of the Lord So if we will become a spirituall building unto God if wee will receive the promise of the Holy Ghost if we will worship God in Spirit and truth if we will have the hand of the Lord upon us we must be at unity and concord with our selves we must abide with one accord and one mind in an house wee must have one heart to doe the commandement of the King and of the rulers we must not leave the Temple to follow every opinion but we must be no makers of Sects but must keep the unity of the Spirit in the bond of peace S. Peter prophesied and foretold of these Sectaries Ephes 4. 3. which privily should bring in damnable heresies even denying the 2 Pet. 2. 1 2 3. Lord that hath bought them and bring upon thmselves swift damnation and that many should follow their damnable wayes by whom the way of truth saith he shall be evill spoken of and through covetousnesse shall they with fained words make marchandize of you c. There is in a naturall body a quicking soule a radicall humour and a naturall heate and there is in the spirituall body Division sometime more dangerous than Idolatry of the Church the Holy Ghost to give life to it Faith is the radicall humour to continue it and charity as the naturall heate or vitall Spirit carried throughout the Arteries or parts of the Church For All things must be done in love Division and discord 1 Cor. 10. 14. Sects and Schismes are the cause of all evill of all mischiefe this is that Pandoras boxe that Trojane horse from whom all evill and mischiefe doe proceed Example among many other may be the Church of Corinth who beginning about matters of ceremonies and policie proceeded first to division and separation some holding of Paul some of Apollo some of Cephas and some of Christ and so to false doctrine denying the Resurrection 1 Cor. 1. 12. and therefore by the Canon of the Apostle to be avoided and Dionysius Bishop of Alexandria told Novatus that it was Euseb de vit Const 2. more grievous to breake the unity of the Church then to commit Idolatry For this saith hee was punished but with the sword but the other with the opening gulfe of the earth swallowing up the Authors and confederates thereof Et non dubitabitur sceleratius esse commissum quod gravius erat vindicatum And there is no doubt but that was more haynously committed which was more sharply and severely punished If yee have bitter Iam. 3. 14 16. envying and strife in your hearts saith the Holy Ghost reioyce not for where envying and strife is there is sedition and all manner of evill wayes There be three Furies in Hell Heresy Schisme Apostacy Saith a learned man Haeresis errorem fundamentalem in side tuetur Heresy defendeth some fundamentall error in the faith Schisma unitatem Ecclesiae ob minuta discindit Schisme cutteth in sunder the unity of the Church for small and trifling things Apostasia rectam fidem religionem penitùs abdicat Apostasie utterly rejecteth and forsaketh the right Faith Religion of God and turneth from the holy Commandements given of God For heresy is occupied about dogmaticall conclusions concerning Faith and beliefe Schisme about rites and ceremonies and other things of no moment For whosoever shall obstinately defend any perverse corrupt opinion is an Hereticke whosoever shall divide himselfe from the Church for manners and rites is a Schismaticke Againe one and the selfe-same errour in divers men hath divers names For a false opinion of God is in a Iew Infidelity in an Ethnike Paganisme in a Christian heresy in a Turke Ignorancy Heresy is only in such as are baptized even as Schisme is Finely said Bibliander that one sinne according to divers effects hath divers names For to doe any thing against the Scriptures saith hee it is sinne or rebellion rather to thinke any thing contrary to the Scriptures it is foolishnesse to contradict them is error to forsake them Apostacy Pride the cause of heresy schisme All these are pardonable if they be not wilfull we must therefore be very watchfull that Satan possesseth not our mind heart or life our mind with perverse doctrine our heart with wicked affections our life with evill manners Study therefore day and night to keep the mind in purity and in the knowledge Hemming of the trueth the heart with pious and holy cogitations and thy life with chast manners and good examples Cyprian saith Vnum tentat diabolus tentat ut
did undoe in the night so wee learne and unlearne whatsoever wee learne on the Sunday wee forget in the weeke day we may say of our comming to Church as Peter said of his fishing Master wee have Luke 5. 5. travelled all night and have taken nothing So wee have come to the Church twenty thirty forty fifty sixty yeeres some more and have gotten nothing have learned nothing got no Faith no Zeale no Knowledge But to proceed As they must edifie themselves increase and goe forward so the thing that they must increase and goe forward in is Faith for that is the foundation of all Christian Vertues it is Alpha and O mega absque ea nemo potest placere Deo Heb. 11. 6. Rom. 14. 23. Without it no man can please God for whatsoever is not of faith is sinne Omnia ergo splendida opera Paganorum Infidelium sant splendida peccata all the glistering workes of Pagans and Infidels bee glistering sinnes their prayers almes fastings the patience of Socrates the justice of Aristides the piety of Epaminondas Faith the originall of all good workes the constancie of Phocion they were but bastard-workes not right workes they are begotten of Hagar not of Sara the free-woman they spring from the waters of Marah not of Siloh from the bitter poole Exanthe not the sweet flood of Hispanis they proceed from feare or vaineglory not from faith For as unto the Tit. 1. 15. pure all things are pure so unto them that are defiled and unbeleeving is nothing pure but their mindes and consciences are defiled It is true in all workes that Paul said of prayer How shall they call on him in whom Rom. 10. 14. they have not beleeved Even so how can they glorifie God or love God or serve God in whom they never beleeved Paul making a Catalogue of good men beginneth with Faith and saith By faith Abel offered to God a greater sacrifice than Cain Heb. 11. 4 5 7. 8 20 21 33-34 By faith Enoch was taken away that hee should not see death c. By Faith Noah being warned of God of the things which were not yet seene moved with reverence prepared the Arke c. By Faith Abraham when hee was called obeyed God offered Isaac c. By Faith Isaac blessed Iacob and Esau By Faith Iacob when hee was a dying blessed the sonnes of Ioseph and thus hee goeth on and at the last concludeth that by faith they subdued Kingdomes wrought righteousnesse obtained the promises stopped the mouthes of Lions quenched the violence of fire escaped the edge of the sword of weake were made strong waxed valiant in battell turned to flight the armies of the Aliants c. In every good worke three things are to be considered Origo Finis Vsus The beginning The end and Vse The originall or beginning of every good worke is faith faith is as the Mother and the holy Ghost the Father of all good workes Faith begetteth Love and Love blossometh forth in Vertue and Vertue buddeth foorth in good Workes whereupon Saint Peter inferreth this exhortation Ioyne moreover Vertue with your Faith and with Vertue Knowledge and with Knowledge 2 Pet. 1. 5 7 8. Temperance and with Temperance Patience and with Patience Godlinesse and with Godlinesse Brotherly-kindnesse and with Brotherly-kindnesse Love Secondly the end is the glory of God Hereupon saith the Apostle Whether yee eate or drinke or whatsoever yee doe doe all to the glory of God 1 Cor. 1 3â— Thirdly the use is manifold First they are unto us signes of our election and therefore Saint Peter would have us to make our election calling sure by them Indeed our election is sure in it selfe 2 Pet. 1. 10. for God cannot change yet we must confirme it in our selves by the fruits of the Spirit Secondly they edifie others Hereupon saith our Saviour Let your light so shine before men that they may see No life of grace without Faith your good works and glorifie your Father which is in Heaven Thirdly that they may stop the mouth of the Adversary For which cause we are willed to have honest conversation among the Gentiles that wheras they doe backbite us as evill doers they may see our good works and glorify Mat. 5. 16. 1 Pet. 2. 12. our Father which is in Heaven Here is the triall of a Christian that proveth us either sonnes or bastards this proveth us dead or alive by Faith wee live this is the spirit and soule of the inner man wee have a name to live yet are wee dead if wee want Iohn 1. 12. Faith There is a double life of grace and of nature Infidels Vnbeleevers are strangers from the life of grace As a tree liveth not without Ephes 4. 18. moysture nor a bird without aire nor the fish without water nor a body without a soule so neither the soule without faith For in that wee live now in the flesh wee live by the Faith of the Sonne of God who hath loved us and gave himselfe for us Yee see Infidels eating Gal. 2. 20. drinking sporting playing yet are they dead they are alive to the world but dead unto God but the faithfull they are dead with Christ unto the world but their life is hid with Christ with God and when Christ which is their life shall appeare then shall they Col. 2 3 4. also appeare with him in glory Pandora carried deadly poyson in a painted boxe and Lusimachus the cutter a leaden sword in a golden sheath and many men a dead soule in a living body the body is alive but the soule is dead as Paul said of the voluptuous widow But shee that liveth in pleasure is dead while shee liveth To conclude faith joyneth us to Christ For Christ dwelleth in 1 Tim. 5. 6. our hearts by Faith Christ uniteth us to God 1 Iohn 5. God assureth Ephes 3. 17. us of life For in him wee live and move and have our being So that no faith no Christ no Christ no God no God no life God Act. 17. 28. so loved the world that hee gave his only be gotten Sonne that whosoever Iohn 3. 16 18. beleeveth in him should not perish but have life everlasting hee that beleeveth in him shall not bee condemned but hee that beleeveth not is condemned already because hee beleeveth not in the name of the only begotten Sonne of God Knowledge is the fountaine of all vertue and Faith is the sea in which they all runne and where they jointly end their course But it is to bee observed that hee calleth it not simply Faith but holy Faith yea most holy Faith he riseth to the superlative degree as David extolled Bashan above all mountaines saying The mountaine of God is like the mountaine of Bashan it is a high mountaine Psal 68. 15. as the mount Bashan As Salomon extolled his huswife above all women saying Many daughters
praemij aeterni vel temporalis aliquis actus hominis ex quantacunque charitate elicitus est de condigno meritorius apud Deum quia quilibet talis est donum Dei From this I inferre that neither life everlasting nor any other either of another eternall reward or temporall act of man proceeding from never so great charity is meritorious of condignity with God because every such action is the gift of God And Lodovicus Granatensis Lodo. Gran. said Salva me ô Iesu ô vita sine qua morior ô veritas sine qua fallor ô via sine qua err◠ô lumen sine quo in tenebris ambulo Save mee ô Iesus ô life without which I dye ô trueth without which I am deceived ô way without which I wander ô light without which I walke in darknesse in te aliquid sum sine te nihil sum in thee I am something without thee nothing There is not a wise Papist but will say this at a dead lift so said Luther when hee was a Minorite Triplex est benedictio praeveniens adjuvans consummans There is a threefold blessing a preventing blessing an helping Luther blessing and a consummating prima est misericordiae the first is of mercy the second of grace the third of glory Mercy preventeth our conversion grace helpeth our conversation glory perfecteth our consummation Wee can neither thinke any Election Vocation Iustification are of Gods free grace good thing till we be prevented of mercy neither can we doe any good thing till we be holpen of grace nor discharged till we be filled with glory Wherin now differ we from him in the doctrine of Mercy The cause of our salvation is Gods mercy alone his good will and pleasure not our works Concerning election If the question be asked why Abraham was chosen and not Nachor why Iacob Gen. 11. Mal. 1. Rom. 9. 1 Sam. 16. was loved and Esau hated why Moses was elected and Pharaoh hardned why David was accepted and Saul refused why few be chosen and the most forsaken It cannot otherwise be answered but thus it was the good will of God to have it so Non est volentis Mat. 22. Rom. 9. neque currentis sed miserentis Dei It is not of the willer nor of the runner but of God shewing mercy Secondly concerning vocation If the question be why Cornelius the Gentile was called not Act. 10. Mat. 11. Tertullus the Iew Why the babes and little ones of the world not the great men Why the poore the base the vile not the rich the noble the honorable Why the sinners and not the just 1 Cor. 1. 26. Mat. 9. Luk. 14. Mat. 11. 26. Why the beggers by the high way were called and the bidden guests excluded we can rēder no other reason but this It was the good pleasure of God Thirdly concerning Iustification If the question be asked why the Publican went home more justified Luk. 18. then the Pharise Why Mary the sinner and not Simon the Leper Luk. 11. Why harlots and Publicans goe before Scribes and Pharises Mat. 21. Gen. 21. into heaven Why the sonne of the free-Woman was received and the Sonne of the bond-woman rejected being the elder Why Israel which so long sought for righteousnesse found it Rom. 9. not and the Gentiles which sought it not found it We can render no cause but this they sought for it by the works of the Rom. 10. Law not by faith our Iustification is perfect because wee are counted just Iustitia Christi through the righteousnesse of 2 Cor. 5. 21. Christ but our sanctification is unperfect Vt mera gratia servati in Domino non in nobis gloriemur That being saved by meere 1 Cor. 1. 3. grace we may glory not in our selves but in the Lord. Finely truly saith one Proprijs meritis non obtineo regnum coelorum I cannot Bern. come to heaven by mine own merits but Christ in a double right obtaining First by the inheritance of his Father And secondly by the merit of his Passion Altero ipse contentus alterum mihi resignavit he being contented with the one hath resigned the other to me it is our worthinesse to know our unworthinesse Say thou art an unprofitable servant say with Viualdus Non abscondo Luk. 17. peccata sed ostēdo I hide not my sins but I shew them non abspergo sed aspergo I wipe them not away but I sprinkle them non excuso sed accuso I doe not excuse them but accuse them peccata enim non nocent si non placent my sinnes hurt me not if they like mee not Initium salutis cognitio peccati the beginning of salvation is the knowledge of my transgression in this flesh dwelleth no goodnes M. Knoxe said at his death Satan tempted him to Confession the way to salvation desperation but he alledged 1 Tim. 1. 15. that Iesus Christ came into the world to save sinners after he tempted him to presumption and his merits and he alledged 1 Cor. 4. 7. What hast thou that thou hast not received and if thou hast received it why rejoycest thou as though thou haddest not received it And so drave Satan away Let us renounce our owne merits and fly to Christs so shall wee be partakers of eternall life THE FIVE AND THIRTIETH SERMON VIRS XXII And have compassion of some putting difference c. We must use discretion putting difference betwixt sinners THis is the last exhortation the pith and marrow whereof is to teach us to use discretion to put difference of sinners to pitty some to reprove others lastly so to walke betwixt both as that they may hate all sin even the garment of a sinner for the sinners sake the theeves coate the Adulterers coate for the hatred they beare to theft and adultery for wee must hate the evill love the Amos 5. 15. good that wee may bee like our elder Brother Christ Iesus who loved righteousnesse and hated Hebr. 1. 9. iniquitie First generally wee must use discretion and make difference of men we must be like Surgeons and expert Physicians who doe not lay one plaister to all sores nor minister one potion to all patients this is that serpentine Wisedome that Christ requireth of his Apostles Be wise as Serpents bee innocent as Doves Mat. 10. 16. Wisedome mixed with Innocencie and Innocency with it Wisedome without Innocencie is but craft and subtilty and Innocency without Wisedome is dotage and folly the one maketh us Foxes the other Asses joyne them together and wee are perfect Christians wee must have the Word of Knowledge to know what to speake and the Word of Wisedome to Ministers must be discreete know when and where and how and to whom to speake to some mildely to others roughly as occasion requireth this is the precept given to Thessalonica Wee desire you Brethren admonish 1 Cor. 12. 1
God imputeth righteousnesse but yet in the righteousnesse of Christ not in an inherent righteousnesse of our owne as hee is said to have paid the money to his creditour who paid it by another though himselfe was not able And unto this end the Apostle saith that wee are justified freely by his grace through the redemption Rom. 4 5 6 7 8. that is in Christ Iesus To the place in the Romanes where Paul saith But to him that worketh not but beleeveth in him that justifieth the ungodly his faith is counted for righteousnesse even as David declared the blessednesse of that man unto whom God imputeth righteousnesse without works saying Blessed is the man whose iniquities are forgiven and whose sinnes are covered blessed is the man to whom the Lord imputeth not the sin Bellarmine answereth that Paul setteth not downe a full definition of justification For sinne is not remitted saith he except righteousnesse bee infused but yet inchoated onely not perfected and yet the comparison holdeth not betwixt the infusion of light into the ayre and the infusion of righteousnesse into a man similia illustrant non probant similies doe illustrate a thing but prove not Bellarmine argueth from the comparison betwixt Adam and Christ Per Adae peccatum inhaerens peccatores sumus By Rom. 5. the inhaerent sinne of Adam we are sinners therefore per infusionem inhaerentis justitiae justi sumus by infusion of inhaerent righteousnesse wee are righteous I answere that the argument followeth not the comparison holdeth not in the inherence of sinne or righteousnesse but in the adoption or getting From Adam wee have gotten sinne naturally but from Christ supernaturally by faith by which the righteousnesse of Christ is imputed unto us Bellarmine reckoneth up many things which be necessary to salvation out of the second Epistle of S. Peter the first Chapter as how we must joyne Vertue 2 Pet. 1. 5 6 7. with Faith and with vertue knowledge and with knowledge temperance and with temperance patience and with patience godlinesse and with godlinesse brotherly kindnesse and with brotherly kindnesse Good works the way not the cause of the Kingdome of Heaven love But hee doth detorquere writhe and bow the question another way and to another end For wee doe not exclude good works simply from the obtaining of salvation sunt enim via regni non causa regnandi they are the way to Gods Kingdome not the cause of our ruling and reigning in Gods Bern. Kingdome but from the obtaining of righteousnes For it is onely Christs righteousnesse that maketh us righteous before God for hee is our wisdome and righteousnesse and holinesse and redemption wisdome to instruct us righteousnes to justify us holines to sanctify us and redemption to free us Hee reasoneth thus Faith without Love doth not justify Therefore faith alone doth not justify for faith worketh by love Gal. 5. I deny the Confequence For though faith bee not alone without other vertues yet it justifieth alone as the hand of the writer is not alone but hath other members adjoyned unto it yet it writeth alone as the eye is not alone and yet it seeth alone and the eare is not alone and yet it heareth alone and yet to speake properly faith doth not justify it is a Metonymicall speech for to speake properly the righteousnes of Christ apprehended by faith justifieth us faith as the principall cause doth not justify us sed ut causa instrumentalis but as the instrumentall cause non per modum dispositionis sed per modum apprehensionis not by the manner of disposition but by the manner of apprehension For although it doth dispose unto good workes yet it doth not justify in respect of that but in respect of the object which is Christ For the blood of Iesus 1 Iohn 1. 7. Christ Gods Sonne clenseth us from all sinne But Iustification saith hee is motus à peccato ad justitiam a moving from sinne to righteousnesse as illumination is a moving from darkenes to light I grant sed non adjustitiam inhaerentem not unto inherent or infused righteousnesse but imputative Hee argueth that things are denominated from the internall not the externall forme as we call an Aethiopian blacke though he have a white garment on him quia nigredo est illi insita because blacknes is naturally graffed in him Ergo nos justos dici à justitia intra nos non extra nos Therefore wee are said to bee righteous of the righteousnesse that is within us not without us I answere This is true in Philosophy but false in Divinity Here we may say with Paul Beware lest there bee any man that spoile you through Col. 2. ◠philosophy Philosophy may bee used so as shee be content to be a servant not a mistris but when men measure all doctrine by humane reason and philosophicall positions as Bellarmine here doth then Philosophy is to be taken heed of Howlet in the fifth part of his resolution confesseth that works are not the causes of salvation but the path that leadeth Papists at death fly to Gods mercy in Christ and not to merit to salvation the fruits and effects of faith as Christ saith Let your light so shine before men that they may see your good workes and glorify your Father which is in Heaven That Paul speaking of the cause of Iustification saying wee conclude that Mat. 5. 16. Rom. 3. 18. a man is justified by faith without the workes of the Law is not contrary to Iames speaking of the notes and signes of Iustification saying Yee see then how that of workes a man is justified and not of faith onely This truth God extorted from him as also Iam. 2. 24. from Stephen Gardiner who confessed this at his death but would not have it preached to the people Open that doore quoth hee and then farewell all Hee would bee wiser than God Mounser also granted it and cried Solus Christus solus Christus Christ alone Christ alone And so Sherwin a seminary Priest executed for treason with Campian and others at Tiborne when hee was in the cart ready to dye though he held himselfe a martyr for the Catholike faith acknowledged nowithstanding ingenuously the miseries imperfections and corruptions of his owne vile nature relying wholly upon Christ cried out at his death O Iesus Iesus Iesus bee to mee a Iesus And Bellarmine cites often in his workes out of Augustine Domus Dei credendo fundatur sperando exigitur diligendo perficitur the foundation of Gods house in our soules is faith the walles hope the roofe charity If faith bee the foundation of all other vertues as himselfe affirmes and if it bee our safest Lib. 1. de Rom. Pont. cap. 10. De Iustificatione lib. 5. Cap. 7. course to repose our whole trust in the onely mercy of God Propter incertitudinem propriae justitiae periculum inanis gloriae tutissimū est fiduciam totam in