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
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
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
punished yet but like the malefactor in prison and fetters till the Assise so he in chaines till the generall judgement then his torments as also the torments of all the damned are to be â—ncreased 〈…〉 of the Saints and Angels shall be encreased The Contents of the fourteenth Sermon THe sinne of Sodome and Gomorrah fornication and all manner of uncleannesse the odiousnesse of this sinne the evils that flowe from it the evill it brings upon the Actors described The falls of the Saints Noah Lot Solomon not to be imitated The polygamie of the Fathers discussed not justified The causes of Sodoms uncleannesse The Contents of the fifteenth Sermon SOdomes punishment set out for an example to all uncleane persons So all examples though not for imitation yet for instruction The kinde of their punishment Fire and that eternall This described by divers names by comparing it with elementary fire by the degrees of punishment in it all eternall and irremissible And how God squared their punishment to their sinne and so doth he usually with all sinners The Contents of the sixteenth Sermon MAny of the wicked mentioned two handled 1 They are sleepers 2 Defilers of the flesh In the first what kinde of sleepers 1 Such as sleepe in sinne and security 2 How fitly called sleepers 3 How dangerous this sleepe is and hereupon exhorteth to awake and watch In the second who these defilers of the flesh are what misery God brings on them in this life and will bring in the life to come The hainousnesse of the sinne aggravated by divers arguments The danger and filthinesse set out to make all to loath it The Contents of the seventeenth Sermon A Third sinne formerly mentioned here handled namely Despising Government This shewed by rebellion and despightfull speaking This sinne is odious being the divels sin all rebels his children Christ taught and practised obedience and so did the Apostles and Orthodox Fathers and all Christians even to heathenish and persecuting Emperours rebellion unnaturall a resisting Gods ordinance a cause of all wickednesse and confusion They that despise government doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 warre against God and seeke to bring all to confusion these especially the Anabaptists and Papists who are here refuted and reproved and obedience urged The Contents of the eighteenth Sermon THe confutation of raylers and despisers of government by the example of Michael that would not raile on the Devill The distinction betweene an Angell and an Archangell The History of this dspute not extant and the reason thereof The impudency of Satan assaulting an Archangell Meekenesse taught us by the example of the Archangell Christ his Apostles and all the Saints Rayling and cursed speaking though ordinary yet odious dishonours God disgraces our brethren and hurts our selves Whether rayling and cursing be lawfull and how farre further we must learne to governe the tongue The Contents of the nineteenth Sermon A Further reproofe of Raylers whose hearts being poysoned with malice make them uncapable of grace but like dogs to barke and bite and like Serpents to vent poysonous speeches The Separatists infected with this poyson Ignorance for the most part the cause in them and Papists that raile on our Church and Doctrine and in others that they practise this sinne Therefore all should vse the meanes to get knowledge which meanes are briefly described They that raile upon ignorance are condemned much more they that doe it upon knowledge as Iulian the Apostata But the generall cause is Ignorance though in some simple yet in many affected and wilfull and these latter worse then the brute beasts for they make vse of their naturall knowledge these abuse themselves in those things they know The Contents of the twentieth Sermon HAving described and confuted the wicked he execrate them Because they follow the way of Cain which is described to bee 1 Envy 2 Prophannesse 3 Hypocrisie 4 Dispaire Every of which hee describes by many resemblances and fearfull effects and dehorteth from them The Contents of the one and twentieth Sermon HE prosecuteth the second cause why Iude execrate the wicked which was because they became subject to destruction by the deceit of Baalams wages transported by cotetousnesse The odiousnesse of which sinne he describes in divers respects First because iâ— iâ— the 〈◊〉 of all 〈◊〉 Secondly because so many woes are denounced against it Thirdly it is the originall of all sinnes against God and Man Fourthly it deprives of all the beatitudes mentioned in Mat. 5. and of Heaven it selfe Hee dehorts from this sinne by many arguments especially two First because the desire is never satisfied Secondly because things desired be 1 Vncertaine 2 Vnprofitable 3 Hurtfull The Contents of the two and twentieth Sermon HE prosecutes the third cause why Iude execrate the wicked because rebellious as Corah where having prooved all government is Gods ordinance whether Monarchy Aristocraty or Democrity and preferred Monarchy hee concludes rebellion to bee a resisting of Gods ordinance and pernicious to Church and Common-wealth and to the rebels themselves Hee proceeds to the twelve and thirteene verses and observes in them these wicked to be described 1 By their sinnes 2 By their judgement Their sins to be three 1 Epicurisme they eate and drinke without feare feeding themselves 2 Pride like swelling waves 3 Hypocrisie set out by three comparisons There First like clouds without raine Secondly like trees without fruit Thirdly like starres without light Their judgement blacke darkenesse and this after amplified Vers 14. and 15. In the handling from the manner how the Apostle describes these sinners by divers metaphors He observes first that it is usual with the Spirit of God to use such metaphors therfore lawful for all Preachers in their Sermons to do the like Secondly that the creatures beside the consideration of their natures give occasion of morall meditations Hee enters upon the first sinne Epicurisme describes it shewes the drowsinesse of it in respect of the effects and end Hee dehorts from this sinne by many arguments Further in that they are said to feed themselves two things are noted First they doe not glorifie God secondly not releeve others Lastly in that they are said to be blots in their Love-feasts that it is a staine to the godly to eate and feast with those Epicures or other wicked ones And hee describes the Love-feasts the institution abuse and abolishing of them The Contents of the three and twentieth Sermon HEE prosecutes the other two sinnes Pride and Hypocrisie Hee shewes Pride to bee a vice abominable to God in generall In particular hee prooveth it vaine in respect of 1 God 2 Men 3 the Proud themselves That is naturally in all men the godly themselves are sometimes overtaken by it It is expressed both in things pertaining to God and Man many wayes though in all yet most in the worst and it is not onely seene in life but after death it brings shame and destruction temporall and eternall Hypocrisie is
or Life or death Whether they be things present or things to come even all are yours and yee are Christs and Christ 1 Cor. 3. 21 22 23. Psal 112. 6 7. 9. Gods an elegant Climax or gradation For he riseth by steppes Such a like figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 2 Cor. 6. 9. 10. Obiter now that peace and plentie are so farre given unto the Church as is profitable for it and expedient for the setting out of Gods glory The Church sometime eateth ashes as bread and mingleth her drinke with weeping she is as a Pelicane in the wildernesse and like an Owle that is in the desart She is as a Sparrow that sitteth alone upon the house top and her enemies revile her all the day long Sometime she is eaten up like a Sheep and scattered among the Heathen she is sold for nought and made a rebuke Psal 44. 9. 11 12. rebuked of her neighbours laughed to scorne and derided of all Nay sometime she is smitten into the place of Dragons and covered with the shadow of death The Church is oftentimes more hurt by plentie than penurie according to the voice in Constantines dayes Hodie venenum effusum est in Ecclesiam this day is poison powred into the Hierom. Church The Church when it came to Christian Princes to be defended Major erat divitiis virtutibus minor Againe God putteth off her sackcloath and girdeth her with gladnesse He giveth her beauty for ashes and rich apparell instead of sackcloath Psal 30. 12. Esa 61. 3. as he seeth it expedient Non audit ad voluntatem ut audiat ad salutem THE FIFTH SERMON VERS II. And Love bee multiplied Gods love the cause of all good THe third and last blessing which the Apostle here prayeth for is Love which of some learned men is thought to bee the cause of Mercie and Peace For Mercy and Peace are the fruits of Love Love is the fountaine Mercie and Peace the water that floweth from the fountaine Love is as the mother Mercy and Peace as her daughters Love as the cause Mercy and Peace as the effects yea Love is the cause of al blessings as I may say the cause of it selfe yea Causa causarum the cause of causes or Causa causae the cause of the cause or Causa causati the cause of the thing caused God is mercifull because he loveth us and hee loveth us because hee loveth us Eligit quia diligit ideo diligit quia diligit thee hath chosen us because hee loveth us Aug. and therefore hee loveth us because hee loveth us No reason can bee rendred of the love of God but the love of God Let us not buzze too neere the candle with the flye Farsalla lest we burne Let us not soare too high with the Eagle lest wee melt let us not wade too deep with the Elephant lest we drown Let us not bee curious in these things It is enough that Moses setteth downe Love to bee the cause of all blessings So God turned Balaams curse into a blessing unto Israel The cause Moses affirmeth to bee Gods love saying Because the Lord thy God Deut. 23. 5. loved thee So Moses telleth Israel that God did set his Love upon them and did chuse them not because they were more in number than any people For they were the fewest of all people but Because hee loved them Iude here prayeth for it as a most excellent blessing without which all is nothing For as Deut. 7. 7 8. wee say In triviis Hee is poore whom God hateth so hee is rich and happy whom God loveth his favour is as the dew of the Gods love abundant unmeasurable immutable morning as the shadow in the heate and as an haven to them that are tossed as the Cities of refuge to them that are pursued In thy presence saith David is fulnesse of ioy That is where God loveth and favoureth there is perfect felicitie Iohn calleth all men to behold the love of God Behold what love the Father hath shewed us that we should be called the Sonnes of God behold his love that hee calleth us his servants and behold a 1 Iohn 3. 1. 2 Cor. 6. Ephes 2. greater love in that hee calleth us his Sonnes and yet behold a greater love that he calleth us his heyres and coheyres with Christ and yet behold a greater love in an higher degree that he calleth us his Mother Brethren and Sisters but behold the greatest love of all that he calleth us his Spouse or Wife to note that he loveth us with all loves with the masters love as Abraham loved Eleazar with the friends love as David loved Ionathan with the Childes love as Ruth loved Naomi with the Gen. 15. 1 Sam. 16. Ruth 1. Gen 29. husbands love as Iacob loved Rachel What heart of stone is not moved with this love Nati sumus è silice nutriti lacte ferino This love of God is gratuitall free partly because it floweth from his grace and goodnesse and partly because he loveth not for his owne but for our good And it is unmeasurable therefore saith the Apostle Herein is love not that wee loved God but that hee 1 Iohn 4. 10. loved us and sent his Sonne to be a reconciliation for our sinnes greater love could not the Father shew than to send his Sonne out of his owne bosome and greater love could not the Sonne shew than to die for his enemies Yea this love of his it is immutable and constant For whom he loveth he loveth to the end hereupon the Apostle calleth God love God is love saith he and not only love for there are many properties and attributes in God as Truth Mercie Iustice Power Eternitie Novit omnia ut veritas tuetur ut salus Iohn 13. 1 Iohn 4. 16. sedat ut aequitas dominatur ut majestas operatur ut potentia manet ut aeternitas he knoweth all things as veritie defendeth all things as health and salvation appeaseth all things as equitie ruleth all things as Majestie worketh all things as omnipotencie and abideth and remaineth as eternitie God is not made of love only as wood of trees as a fountaine of water as a plaister of Balme but all these attributes are in the Lord equally But because God delighteth in love and he reposeth a great part of his glory in love therfore is he described by that attribute of Love by this attribute the Evangelist describeth him God so loved the Iohn 3. 16. Cap. 10. 16. 1 Iohn 4. 18. World that he gave his only begotten Sonne c. And by this attribute the beloved disciple describeth him saying God is love and hee that dwelleth in love dwelleth in God and God in him By this attribute David describeth him As a Father hath compassion on his children so hath the Lord compassion on them that love him And againe The loving Psal 103. 13. 17. kindnesse of the
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
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
shall have their torments encreased after the day of Iudgement 162 The paines of Hell are eternall irremissible ibid. The wicked shall bee tormented in those parts they abused 163 God punishes the finite act of sinne with infinite torments and why ibid. How the bodies of the damned can endure eternally in fire illustrated 164 The last judgement called a great day in three respects 165 Iudgement terrible to all but specially to the wicked 166 The fire at the day of Iudgement shall not consume utterly but purifie ibid. The fearefull estate of all sorts of sinners at the day of Iudgement 167 Sermon 14. FOrnication and all uncleannesse most odious 169 Reasons to disswade from adultery ibid. Gods wrath not onely against adulterers but their seed 170 The end of Whoredome destruction ibid. God provides as well for the preservation of wife as of life goods or good name ibid. No sinne that Satan prevailes more in than adultery 171 Gods vengeance shewed upon adulterers ibid. Many Saints have beene overtaken by adultery 172 Many persons cities countries kingdoms destroyed for adultery ibid. Though many thinke adulterie indifferent or a petty sinne yet to God it is most odious 173 Adultery cause of confusion in affinity and consanguinity 174 The adultery of the Saints not to bee imitated ibid. Polygamy originally not lawfull though tolerated in the Fathers 175 Polygamy not lawfull to us ibid. Vncleannesse hath many branches 176 The causes of Sodoms uncleanenesse 177 Idlenesse and Pride causes of adultery ibid. Perfuming and painting in women odious ibid. Gluttony cause of adultery 178 Bad company cause of sinne ibid. Too much love of Earthly things cause of adultery ibid. Great cities usually sinnefull 179 God destroyeth the places for the persons inhabiting them 180 Sermon 15. GOds punishments upon some sinners should make others leave sinne 181 Fire the instrument of Gods wrath 183 The horror of Hell fire set out to terrifie sinners ibid. Poets and Philosophers apprehended some things concerning Hell and Heaven 184 Hell fire the most horrible of all feares ibid. Wee cannot have a Heaven here and hereafter 185 Five differences betweene elementary fire â—d that of Hell ibid. Seven severall paines in Hell 186 Hell fire terrible to all but specially to the wicked ibid. Eternity of Hell torments aggravate the misery of the damned 187 How the torments of Hell are eternall and why ibid. The torments of Hell are eternall and irremissible 188 Gods punishments often squared according to sinne 189 Sodoms destruction related by heathen Historiographers ibid. Those cities that partake with Sodom in sinne are destroyed with her 190 Though sinne bring downe punishment yet God hath a hand in it ibid. God in judgement remembers mercie 191 Sermon 16. VVHen reprehension amends not execration followes 193 One sinne goeth seldome alone 194 Sleepe three-fold ibid. Sinne and security like sleepe 195 Ministers trumpets to rowze the sleepers in sinne ibid. Waking and watchfulnesse necessary for a Christian ibid. The sleepe in sinne dangerous 196 The enemy cannot hurt if we bee watchful 197 Vncleanenesse beseemes not a Christian whose members are Christs and his body the temple of the holy Ghost 198 God punisheth uncleanenesse many wayes 199 Whoredome and adultery odious 200 The heynousnesse of adultery aggravated by many arguments ibid. Why lusts called of Paul our members 201 Adultery a sinne too-too common in Italy and slighted by the papists 202 Many arguments to deterre from adultery 203 A wicked woman a dangerous motive to draw to adultery ibid. Sermon 17. SAtan the author of rebellion being the first Rebell 205 Christ and his Apostles taught and preached obedience to Magistrates though persecutors 206 The Christians in the primative Church though cruelly tortured yet rebelled not ibid. Rebellion against nature seeing subordination in all creatures 207 God the author of governement c. they that resist rebell against God 208 God hath shewed his vengeance upon rebels ibid. The Magistrates gods in three respects ibid. Like God in executing justice and shewing mercy 209 Anabaptists and Papists enemies to Magistracy the one deny the other abuse it ibid. Many benefits both to Church and Commonwealth from magistracy 210 The Anabaptists deny that Christians should be subject to magistrates or make warre ibid. The Papists debase magistracy 211 Popish Bishops causers of distractions and rebellions 212 The usurpation of Popes over Emperours and Kings with their treacheries ibid. Where no government nothing but confusion 213 Sermon 18 VVEE must learne meekenesse from Michael the Archangell that would not raile on the Divell 214 Though many parts of Scripture are lost yet so much as is necessary for faith and manners is and hath beene preserved 215 The names of some Angels the office and distinction of all ibid. How Angels speake and contend 216 Foure contentions of Angels ibid. Satan seekes by all meanes to draw to Idolatry 217 The Divell never ceaseth tempting all estates in all places ibid. Though Satan tempt yet he prevailes not with Gods children ibid. Satan a railer and cursed speaker as implyed in his names 218 Reasons why wee should abstaine from railing and cursed speaking ibid. Motives to moderate and rule the tongue 219 Railers imitate the Divell 220 Mildnesse represseth wrath and railing 221 God will confound railers ibid. It is lawfull sometime to curse and to use harsh speeches so it be in Gods cause and a minde free from wrath and malice and that it bee to reclaime sinne 222 How to carrie our selves toward railers ibid. Corrupt speeches a signe of a corrupt heart 223 Sermon 19. RAiling a signe of a malicious and wicked man 224 Malice in the heart causeth railing of the tongue ibid. The Brownists of rayling and censuring dispositions 226 Separation may not be made from the true Church for corruption in manners ibid. No man absolutely perfect no state totally corrupt 227 A railers tongue a sword himselfe a murtherer 228 Ignorance the cause of rayling and other sinnes ibid. Divers â—inds of ignorance 229 Foure meanes to get true knowledge 230 Knowledge the chiefe ornament to a man and hath beene in all ages reverenced and desired 231 They that raile or sinne against a knowne truth are desperate ibid. Satans sinne was upon â—nowledge 232 Want of knowledge cause of error and destruction 233 Naturall men make not that profitable uso of their knowledge that beasts doe 234 Wicked men called by names of beasts as they resemble them in quality 235 Sermon 20. MInisters may denounce execution to execrable sinners 237 The godly Ministers Magistrates and others must be zealous and severe in Gods cause but milde in their owne 238 Envy alway ascendeth and maligneth vertue and honour 239 Envy set out by many resemblances and fearefull effects 240 Envy described by her properties 241 Envies etymologie implies the vice to proceed from the eye ibid. Envy the cause of much evill and makes the soule uncapable of Wisedom and Grace 242 Envie doth most torment him in whom it is