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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08578	An explanation of the generall Epistle of Saint Iude. Delivered in one and forty sermons, by that learned, reverend, and faithfull servant of Christ, Master Samuel Otes, parson of Sowthreps in Norfolke. Preached in the parish church of Northwalsham, in the same county, in a publike lecture. And now published for the benefit of Gods church, by Samuel Otes, his sonne, minister of the Word of God at Marsham	Otes, Samuel, 1578 or 9-1658.; Otes, Samuel, d. 1683.	1633 (1633)	STC 18896; ESTC S115186	606,924	589

excellent of all vertues 413 All vertues vaine without love ibid. Many excellent properties of Love 414 Little love in this age ibid. Love makes men of one heart 415 Many men implacable cruell like Wolues or Divels ibid. An exhortation to love 416 Foure properties of love that it be holy just true constant ibid. The love amongst Atheists and impious condemned 417 The excellency of Love ibid. Atheists agree like a kennell of dogs 418 Most love for lucre ibid. Gods love to us infinite 419 Gods love to us diversly distinguished ibid. Gods loue set out by all the dimensions yet transcendent and unmeasurable ibid. No love comparable to Gods Love 420 Gods love to us the cause of our love to him and the godly ibid. Foure reasons or motives to incite us to love God 1. à mandato 2. ab aequo justo 3. à commodo 4. ab officio 421 The manner how God is to bee loved 422 Love a debt that all owe to God and man but few poy it ibid VVe must shew our love to God by keeping his commandements and serving him 423 An honorable and happy thing to love God ibid. Sermon 34. THe hope of eternal life allays the hardnesse of Gods Commandements 425 Hope of reward makes men endure labours and dangers 426 The blessed estate of the Saints in Heaven 427 Christ and the Saints in their sufferings had an eye to the reward ibid. The joyes of Heaven unspeakable incomprehensible 428 The glorified bodyes shall have spirituall and heavenly qualities namely clarity agility subtility unpassibility and immortality 429 The principall points wherein the glory and joy of the glorified soule and whole Saint consist 430 Earthly mindes regard not Heavenly joyes 431 Divers errours concerning eternall life 432 The joyes of Heaven eternall and infinite ibid. Heaven compared with the wombe of the world 433 An exhortation to seeke after eternall joyes ibid. Eternall life onely the free gift of God 434 Merit end mercy gift and desert opposite ibid. Papists works many of them merit death 435 Merit three-fold Congrui Digni Condigni ibid. None can merit ex condigno but Christ 436 Our works cannot merit because finite and unperfect ibid. Christs righteousnes ours 437 Our works merit not jointly with Christs ibid. Grace threefold Praeveniens Subsequens Consummans ibid. Many Papists renounce their merits and fly to Gods mercy 438 Our election vocation justification sanctification all from grace 439 We must not trust in our works but confesse our sinnes ibid. Sermon 35. DIscretion necessary for distinguishing sinnes and sinners 441 Ministers must use discretion not deale alike with all sinnes and sinners ibid. How to restore with m●ekenes them that are fallen 442 VVee should pitty and pray for sinners and not despise them ibid. Many men more compassionate toward their beasts nhan brethren 444 Wee must tak away sinnes with mildenesse and mercy if possible ibid. Reproofe though not pleasing yet profitable 446 Compassion must be shewed especially to the soule 447 The Saints bewaile the estate of the wicked ibid. Threats of judgement belong to the wicked 448 The obstinate must be terrified not soothed ibid. Iudgements denounced against soothing false prophets 449 Reproofes more profitable than soothing flattery 450 Excommunication a grievous censure ibid. Excommunication three-fold 451 Two uses of Excommunication ibid. Sermon 36. THe sinner alwayes in danger 452 The fickle estate of the wicked set out by divers resemblances 453 No estate permanent 454 Sudden destruction waite on the wicked ibid. Death comes not sudden to the Godly 455 The Godly prepare by repentance and godly life for death while they have time 456 Repentance must not be deferred ibid. The saving of soules a most blessed worke 457 Though God save yet both Grace and Faith and Ministery concurre 458 Tho Ministrie being Gods ordinance to save soules is not to be slighted though the World despise them ibid. Foure faculties in the soule whereby it converts the food of the Word and Sacraments to nourishment of the spirituall life 459 The necessitie and excellent fruits of the Ministery set out by divers resemblances 460 The happy estate of them that have means of knowledge 461 Salvation and the misery of them that want it ibid. Sermon 37. NOt onely evill but all appearance of evill is to bee avoided 462 Sinne must bee hated not sported at if if wee love our owne soules ibid. No communion to be holden or society with the wicked 463 Wicked men must be avoided in respect of God and ourselves ibid. Sinne as contagious as the plague and more dangerous 464 Wee must hate sinne because the whole Trinity detest it 465 Wee must hate sinne because Satan is the author being enemie to God and our soules ibid. Sinne must bee hated because it dishonours God not our selves 466 Wee may not hold amity with the wicked boing Gods enemies 467 The amity of the wicked treachery ibid. Sinne onely is hated of God and man and not the person except reprobate 468 Two judgments the one of Faith the other of Charity 469 Wee must leave sinne of conscience not for other respects 470 The punishment of sinne ought to deterre from sinne ibid. Earthquakes an evident signe of Gods anger and a forerunner of judgement 471 Many earth-quakes in many places and much hurt 472 Christians not to be prophaned 473 Sermon 38 VVE are not sufficient to doe any good of our selves without grace 476 Exhortations do not shew what we can but what we should doe 477 Grace both preserves from falling and raiseth us being fallen 478 Our enemies many and powerfull 479 Prayer the best meanes to repell Satan and his temptations 480 All sorts of men have fallen even the Saints ibid. All have the Seminarie of all sinnes in them 481 Grace worketh all in all ibid. Wee walke in the middest of snares 482 God suffered Adam and doth still suffer the Saints to fall for divers reasons 483 Difference betweene the sinnes of Saints and Reprobates ibid. Whether and how the Church may erre 484 The best have erred ibid. The Pope may erre and many of them have erred 485 The distinctions about the erring of the Pope nice and frivolous 486 Sermon 39. HOw wee are said to bee blamelesse notwithstanding we are full of sin 487 Two kindes of righteousnesse 488 Our righteousnesse consists rather in the remission of sinne than perfection of vertue ibid. How we are said to be perfect and yet imperfect 489 The Iesuits and latter Popish writers the worst 490 The Church and members of it impure in it selfe but perfect and pure in Christ 491 Our service may be sincere not perfect 492 Iustification by workes confuted how justified by faith explained 493 Papists flye to the mercy of God and merit of Christ 494 No true joyes and pleasures in this world but all in Heaven ibid. The Saints in Heaven shall have fulnesse of joy undique 495 Heaven the land of the living and Earth land of dead men 496 God shall be all in all to the Saints in Heaven ibid. Worldly minded men desire not Heaven 497 Our life nothing to eternall life ibid. All honours and pleasures on earth nothing to them in Heaven 498 The World fraudulent turbulent momentary 499 Christ the onely comfort to the elect both in this life and that to come ibid. Many hindred from Heaven by pleasure Sermon 40. PRayer and praise the two chiefest parts of Gods worship must follow one another 501 The glory of God hath beene celebrated by all Saints 502 Wee slauld not thinke of the mercies of God in Christ without praising him 503 God described by many attributes yet none can sufficiently set him out ibid. God onely wise all men ignorant and foolish 504 Wee have no true wisedome till infused by God ibid. All wisedome and Knowledge hid in Christ 505 Destinction betweene Science and Sapience ibid. Worldly wisedome folly ibid. Gods Wisedome seene in creation and disposing of all creatures and governing the Church 506 Christ a mercifull and powerfull Saviour in life and death ibid. No Saviours comparable to Christ 507 The Papists derogate from the power and merit of Christ ibid. The imputative righteousnes of the Saints more set out Gods glory than the inherent 508 Mans worke cannot merit ibid. What it is to glorifie God 509 Thankefulnesse the onely sacrifice that God requires ibid. We pray in our wants and doe not praise God when we are releeved 510 Thankesgiving and the praise of God the end of our creation ibid. They thrt doe not glorifie God here shall not be glorified of him hereafter ibid. Two theeves that rob God of his glory and justice 511 A powerfull exhortation to praise God and give up our selves in thankefulnesse ibid. If no praise of God in the mouth no thankfulnesse or grace in the heart 512. Sermon 29. VVHat it is to ascribe majestie to God 514 Miracles are admired for the rarenesse 515 All Gods ordinary workes wonderfull 516 Our dulnesse in ascribing to God majestie in regard of his workes ibid. God re●eales himselfe sixe wayes ibid. Gods judgement do not worke Repentance ibid. Wherein Gods dominion standeth 517 Gods three-fold kingdome of power grace glorie ibid. Wee ackowledge our selves subjects of Christs kingdome of grace and yet are rebellious 518 Three properties in the Angels Obedience Libentissime Citissime Fidelissime Obediunt 519 Notorious sinners Satans bond-slaves ibid. Wee must be pure in soule and body that Christ may dwell and rule in us 520 Gods power omnipotent ibid. Christ every where present by his power though not corporally ibid. Christs omnipotenty gives comfort to the Christian 521 Gods incomprehensiblenesse set out by comparison ibid. Christ all in all to us 522 God cannot doe those things that imply contradiction or defect ibid. How attributes are ascribed some time to the whole Trinitie sometime to particular persons 523 All Gods attributes are eternall ibid. God must bee praied and praised for all things temporall and eternall 524 Amen the diverse significations thereof and the efficacie thereof in the conclusion of our praiers ibid. Note that the folio's are mistaken at fol. 425. where you shall finde this marke 〈◊〉 FINIS

contemner of the Word hath an evill and an uncircumcised eare the slanderer hath an evill a railing tongue the covetous man hath a devouring throat like a sepulchre the murtherer hath a bloudy hand the glutton hath an evill bellie the voluptuous man hath an evill a vaine foot like Hazael who ran like a wilde Roe the adulterer hath an evill a whorish uncleane heart but the envious man hath a Divellish eye But such eares shall have no mercy such tongues shall burne in Hell such throats shall be filled with gravell such hands shall wyther as did Ieroboams such eyes shall be darkened The Divell is the Father of envy hee envied Gods glory at the first and he envieth mans felicitie at the last Hemmingius divideth all affections into Corporall and Animall The poyson of envy make the heart unfit for grace The Mother of all corporall affections is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the love of a mans selfe now Primogenita her first borne daughter is Superbia pride her second daughter is Invidia Envy her third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covetousnesse all come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which now reigneth in the world and like another Alexander hath conquered the same for men are lovers of their owne selves covetous boasters proud c. As Demosthenes being asked what was the first part of an orator what the second what the third Answered Action so if you aske me what is the first the second the third part of a vile man I must say Envy What is the cause of quarrels What raiseth slanders What multiplyeth suits Envy Invidia est arcus diaboli Envy is the bow of the divell detraction is the arrow she shooteth out of this bow envy is a fire raked up in the heart detraction is as the flame Wee all complaine of envy and say Anger is cruell wrath is raging but who can stand before envy and yet we are as Caine envious A mad dogge infuseth his venome into him whom he biteth so doth envy by the tongue it is the string and pulse of the soule we marvell why men are so vile why they are tainted with a mad dogge and what wisdome is in them If ye have bitter enoiing and strife in your hearts rejoyce not for this wisdome doth not descend Iam. 3. 14. from above but is earthly sensuall and divellish saith the Apostle Chrysostome exclaimeth against this envy thus O invidia pessima fera per te mors intravit in mundum tu occidisti Abelem vendidisti Gen. 3. Iosephum in Aegyptum fugasti Davidem decollasti Babtistam crucifixisti Christum O envy the worst of all wild beasts through thee death entred into the world thou hast killed Abel sold Ioseph into Aegypt persecuted David beheaded the Baptist and crucified Christ All mischiefes flow from envy as all light from the Sun and all water from the Sea Envy is a worke of the flesh a note of a Reprobate Envy blindeth a man Vt proximi bona videre non possit that he canot see his neighbours Gal. 5. Rom. 1. good for envy is like unto sore eyes that are offended at the light Envy overthroweth all love and charity amongst men for love envieth not 1 Cor. 13. Envy is contrary to God and all proceedings for God is so good a God that he can draw good out of evill but the envious they are so evill and mischievous that they can draw evill out of good But you give us but the hearing of this and God will one day give you but the hearing also you shall cry but he will not regard The envious man is his own tormentor you I speake boldly for that the cause is Gods for the manner it may exceed but for the matter I crave no pardon I have as good right to speake it as the Lord Chancellour hath to Zach. 7. carry the broad Seale of England kill this Cockatrice therefore in the egge before it be a serpent kill it in the heart before it breake out into action For even the wicked are not to be envied so saith the Psalmist Fret not thy selfe because of the wicked neither be thou envious for Psal 37. 1. the evill doers Leave him to God pray for him we must be like fishes which live in the salt Sea and yet are fresh so wee in an uncharitable world and yet be charitable though we be reviled yet we blesse though persecuted yet we suffer though evill 1 Cor. 4. 12 13. spoken of yet we pray though envyed and maliced yet we love And yet further observe with me that though envy is a most mischievous sin and is the cause of all the uprores of the world yet it is a thing of that nature that it indamageth and hurteth him most that hath it For this cause envy is compared to fire to a moth to a Bee for as the fire consumeth the matter that nourisheth it and the moth the garment thar breedeth it So doth envy him that envieth Invidus alterius rebus macrescit opimis The man whom envy doth possesse Doth pine at others wealth and good successe He thinketh his Neighbours Oxe fatter than his his neighbours pasture greener than his his Neighbours Corne better than his his Neighbours building stronger and gayer than his And as a Bee stinging a man loseth her sting and never can make hony after So the envious man loseth his labour and the grace of God Envy is to him that envieth as the rust to the iron as the Viper that eateth out the belly of her damme The envious man is as Sysiphus who rolling up a stone it reboundeth on him with a greater force Envy tormenteth the mind it wasteth the body it fretteth the heart it shortneth our daies and damneth our soules it setteth a man awork to backbite slander his Neighbour and to deny him all duties of humanity So then envy hatred and backbiting alwayes goe together as three cankers and evill sores that consume the body hurt the good name lessen the gifts and repine at the good of our brethren Basill compares envious men to Ravens that flye over sweet Gardens and at last seize upon a Carrion He likeneth them to Flies who passe over sound flesh and light upon a sore a galled place so the envious passe over all the rare graces that be in men but Cain prophane and grudgeth at Gods Sacrifice if there be any imperfection in them that they blaze abroad and cover it not they doe not with Sem and Iaphet spread a garment over their Fathers nakednesse I confesse that there is as little good to bee done on these men as most sinners for as a Gen. 9. Smith cannot worke but on hot Yron so a preacher can doe but little good but in a charitable minde Plutarch to teach men to hate envy calleth it sorcery because that through the poyson thereof it doth not onely fil the envious body with a naughty and hurtfull disposition

will not rectified Deest enim intellectus voluntatis consiliari●s for understanding is wanting which is the Counseller of the soule The naturall man perceiveth not the things of the Spirit of God for they are foolishnesse 1 Cor. 2. 14. unto him neither can hee know them because they are spiritually discerned at spiritus non natura sed gratia the spirit is not of nature but of grace So said Christ of the whole world O righteous Father Iohn 17. 25. the World hath not knowne thee but I have knowne thee and these have knowne c. therefore hee prayed for his Apostles and in them for us all I pray not that thou shouldest take them out of the World but that thou keepe them from evill And againe Sanctifie them Iohn 17. 15 17. with thy truth by nature wee are the children of wrath by grace we are Gods adopted Sonnes Hereupon saith the Apostle In times past we walked according to the course of the World and after the spirit that ruleth in the Ayre and that now worketh in the children of disobedience among whome also wee had our conversation in times past in the lusts of our flesh and fulfilling the will of the flesh and of the minde Ephes 2. 3 4 5. and were by nature the children of Wrath nor by creation but by Adams transgression and so by birth as well as others But God which is rich in mercy through the great love wherewith he loved us when wee were dead by sinnes hath quickned us together in Christ by whose grace we are saved There are but two things in us either nature or grace either flesh or spirit Now in the state of nature al are accursed in the state of grace we are blessed For by grace wee beleeve and faith Act. 18. 27. Iohn 1. 12 13. maketh us the sonnes of God for as many as received him to them he gave power to be the Sonnes of God even to them that beleeve in his name which are borne not of bloud nor of the will of the flesh nor of the No true good in us by nature till regenerate will of man but of God Where he distinguisheth of two births the one naturall and the other spirituall a birth from men a birth from God a generation by nature a regeneration by the Spirit as he doth againe to Nicodemus Except a man be borne of Water and of the Spirit hee cannot enter the Kingdome of God and againe Yee Cap. 3. 5 6. Psal 2. 7. must be borne againe there is no naturall Sonne of God but the Lord Iesus we are all the adopted Sonnes of God in Christ and by Christ by his meanes we are raised up together and made to sit together Ephes 2. 6. Rom. 8. 17. in Heavenly places For saith the Apostle If we be children wee are also heires even the heires of God and heires annexed with Christ c. we bring nothing from our mothers wombe but death and damnation every one must say with David I was shapen in wickednes Psal 51. 5. and in sinne hath my mother conceived me Quis dabit mundum de immundo Who can bring a cleane thing out of filthinesse What Iob 14. 4. can be had from the egge of a Cockatrice but a Serpent From a spider but venome from the Taxus tree in India but poyson from the bitter poole Exanthus but bitter water Wee have not Math. 7. Lambes from Woolves no grapes from thornes nor figges from thistles Well said the Schooleman Quòd dona naturalia in Adamo sunt corrupta supernaturalia ablata ille ut radix nos ut rami radix est venenata ergo rami Our naturall gifts in Adam were corrupt our supernaturall taken away he as the roote we as the boughes the root is poisoned therefore the boughes like the waters of Mara untill Moses put in the sweet wood untill God Exod. 17. infuse grace for by grace we are saved and where sinne abounded there grace abounded much more that as sinne had raigned unto death so Ephes 2. 8. Rom. 5. 20 21. might grace also raigne by righteousnesse unto eternall life The Pelagians held that sinne came by imitation not by propagation but Paul confuteth them saying As by one man sinne entred into the world and death by sinne and so death went over all men forasmuch as Rom. 5. 12. all men have sinned c. These men quoth Iude walke as Naturall men that is in all sinne and vanity as is said of the Gentiles That they walked in the vanity of their minde having their cogitations darkened being strangers from the life of God through the ignorance that is in them because of the hardnesse of their hearts So Paul reasoned with the Corinths Are yee not carnall For whereas there is among you envying and strife and divisions 1 Cor. 3. 3. are yee not carnall and walke as men even so reason wee with you When malice envy rancour whoredome covetousnesse pride raigneth among us are wee not naturall men For God would cut downe these sinnes as a sickle If yee live after the flesh yee shal dye but if yee through the Spirit mortify the deeds of the flesh Rom. 8. 13. yee shall live Yea many naturall men goe before us in brideling their lusts and affections Aristides being by the unjust Law of Ostracisme in Athens banished and being asked what hee would to Athens answered Se nihil velle quin tantam rerum prosperitatem ut illis nunquam in mentem veniat Aristides hee desired nothing We should strive to exceed naturall men but so much prosperity to Athens as that they might never remember Aristides The like is said of Phocion condemned to drink hemlocke the juce whereof through extreme cold is poison Being asked what he would unto his Sons said Nothing sed ne hujus unquam iniuriae velint meminisse but that they should never remēber this injury Socrates by Philosophie brideled whoredome in himselfe and Telamon by it bare the death of his sonne patiently saying Sciebam me genuisse mortalem I did know that I begat a mortall man I take no pleasure in these prophane examples save only to ashame us as Paul did the Athenians by Aratus and the Cretians by Epimenides and the Corinths by Menander Let our righteousnesse exceed theirs else there is no roome for us in Gods Kingdome our life must have all vertues in it such a life led the Christians they could be touched with no open crime or notorious fault but that they sung Psalmes to Iesus before day as Plinius secundus writeth of them to the Emperour our Saviour Christ told his disciples that their justice must exceed the justice Mat. 5. 20. of the Scribes and Pharises and so must wee tell all Christians that they must exceed Turkes and Pagans or else they shall never see the goodnesse of the Lord in the Land of the liuing yet it is reported

sola Dei misericordia benignitate reponere For the uncertainty of our owne righteousnes and danger of vaine glory it is the safest way to repose all our confidence in Gods only mercy and bounty Then is it not as hee disputes Lib. 1. de justificatione cap. 4. wrought by charity but contrariwise charity doth arise from faith I will conclude with Bernard Omnia merita Dei dona sunt ita homo magis propter ipsa Deo debitor est quàm Deus homini all our merits are the gifts of God so man is rather a debtour to God for them then God to man So much as touching this life Touching the other life hee commends them to God that they may behold the presence of his glory with joy for in the life to come wee shall have plenitudinem gaudy fulnes of joy Here all Psal 16. joy is at an ebbe it is mixed with some sorrow light with darkenesse heate with cold health with sicknes life with death glory with ignominy but there is joy and nothing but ioy no change no alteration day without night light without darkenesse summer without winter youth without age life without death there we shall have all teares wiped away from our eyes and there shall be no more death neither sorrow neither crying neither shall Apoc. 21. 4. there bee any more paine but they shall have perpetuall ioy death The ioyes of Heaven fill all powers of soule body and Hell shall bee cast into the lake of fire and shall bee destroyed for ever The second death shall have no power upon them that be in heaven but they shall bee the Priests of God and of Christ and shall raigne with him a thousand yeeres That is for ever We looke too much to Apoc. 20. 6 5 14. Hebr. 6. the pleasures of this world which maketh us care lesse for Heaven but looke into the powers of the world to come vide intùs extra supra infra circumcirca ubique erit gaudium Looke within and without above and beneath and round about and yee shall find ioy every where within shall be ioy for the glorification of the body and soule for our Saviour even The Lord Iesus shall change our vile body and make it like his glorious body according Phil. 3. 21. to the working whereby he is able to sub due all things unto himselfe It is much to have our bodies changed more to have our vile bodies changed but to have our vile bodies so changed that they shall be facioned like the glorious body of the Lord Iesus is most of all and must needs fill us with ioy Wee shall have ioy without by reason of the company of the blessed Angels for wee shall inioy not onely the celestiall Ierusalem but also the company of innumerable Angels which shall glad us and reioice us exceedingly Wee shall have ioy above in the sight of God for wee shall bee like God and see him as hee is Wee shall have ioy beneath of the beauty of Heaven and of the world for 1 Iohn 3. 2. Wee looke for new Heavens and a new earth wherein dwelleth righteousnesse 2 Pet. 3. 13. Wee shall have ioy round about of the delight of all our senses when God shall bee the obiect of them all for he shall be a glasse unto our eyes musicke unto our eare hony to our taste a flowre to our hands and sweet Balsamum to our smell there shall be the fairenes of the Summer the sweetnes of the Spring the plenty of the Autumne the rest of the Winter yea God shall 1 Cor. 13. bee all in all unto us This life is as a seed-time in teares as the travell of a woman as a weary prentice-hood as a tedious iourney but the harvest is in the life to come there shall we reape joy there Psal 126. 5. are wee delivered of our child birth and forget our sorrow for ioy that salvation is come our sorrow shall be turned into ioy A Iohn 16. 21 22. woman when shee travaileth hath sorrow because her houre is come but as soone as shee is delivered of her Child she remembreth no more the anguish for joy that a man is borne into the world In this world wee have sorrow but in Heaven joy there wee shall rejoice and our joy shall no man take from us Looke to Iesus the Author and finisher of our faith and let the same animate us that did him hee for the joy that was set before Hebr. 12. 2. him endured the Crosse and despised the shame and is set at the right hand of the Throne of God Let us so doe and wee shall follow the Lambe and be partakers of the price of our high calling which is in Christ Iesus tantum gaudebunt quantum amabunt tantum amabunt quantum cognoscunt Deum sic cognoscunt ut cogniti Rom. 8. sunt so much shall they reioice by how much they love and so The land of the living cōpared with the land of the dead much shall they love by how much they know God and they so know as they are knowne The situation and height of Heaven may teach us the quantity and quality of the glory of heaven Coelum Empyraeum is 1 Cor. 13. higher greater and more excellent than all Heavens the Scripture calleth it The land of the living as if the earth which we inhabit were the land of dead men and indeed Wee are dead and Psal 116. 9. our life is hidde with Christ in God and when Christ which is our life Col. 3. 3. shall appeare then shall wee also appeare in glory Now if in this land of dead men the creatures bee so precious what shall they bee hereafter in the land of the living In this dead land see the greatnesse of the heavens the brightnesse of the Sunne and Moone and starres the beauty of the earth how pleasant is it to see the height of the mountaines the plaines of the fields the greenenesse of the vallies the fountains of waters the current of the streames and rivers which like veines runne thorow the earth the mines of gold and silver pearle the mines of metals If all these bee in the land of the dead what is in the land of the living There shall bee a new Heaven and a new earth and new creatures 2 Pet. 3. 15. Againe there be three places in this life The first is in the wombe from our corruption The second is in the world from our birth The third is in Heaven after death Betwixt these three there is a proportion looke how much the world is bigger and pleasanter than the wombe so much is Heaven bigger and fairer than the world as well in length of time as in beauty Touching durance the first life in the 2 Mathab 7. wombe is not above nine moneths the second life is foure score yeeres at the most the third is infinite and

avarum liberalem tibi reddam da timidum jam Cruces ignes Phalaridis taurum contemnit da libidinosum continentem reddam tanta Doctrinae vis est c. that is Give me an angry man and with one Word of God I will make him as meeke as a Lambe give mee a covetous man and I will render him againe liberall give me a fearefull timerous man and by and by hee shall contemne Gallowes Fire yea and Phalaris his Bull give me a lecherous man and I will make him chaste and continent such is the force of Doctrine As the Load-stone draweth not Iron except it bee pure So the Word of God doth not draw men from the mire and dirt of sinne except they be purified with the Spirit Briefly in one word I say with Tertullian in Apologetico Fiunt homines Christiani non nascuntur Men are made Christians not borne Ephes 2. 2. Tit. 3. wee are by nature the children of Wrath by grace wee are the Sonnes of God Once againe Christ is not profitable the Gospell is not availeable but to them that are called but being called it is powerfull When the men of Cyprus and Cyrene spake unto the Grecians and preached the Lord Iesus The hand of the Lord was with them that is the power and vertue of the Spirit so that a great number Acts 11. 21. beleeved and turned unto the Lord Whereupon Chrysostome libro adversus Gentiles proveth the deity of Christ that using no Arms but twelve poore Apostles silly weake unlearned men subdued the whole world to him He overthrew the Lawes of the Fathers he abrogated the ancient customes A marvelous power by the Doctrine of Fishers Toll-gatherers Tent-makers to raise the dead to cleanse the Lepers to expell Divels to vanquish Tyrants to put death to flight to stay the tongues of the Philosophers to shut the mouthes of the Orators to conquer Kings and Princes Barbarians Grecians and all men Alexander with the sword and the Apostles with the Word to conquer the World For their sound went out through all the earth and their Rom. 10. 18. words unto the ends of the World Pray therefore that God by his Spirit would make the Word effectuall to be odorem vitae a favour of life to life and not a fauour of death unto death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 surely God even God by his Spirit doth all In a word God calleth us else we come not and his calling is diverse 1. In respect of time 2. In respect of place In respect of time For God calleth in divers houres of the day that is in divers ages of the world and in divers yeeres of our age Gods calling diverse both for time and place Some before the Law as Abel Enoch Noah Abraham some under the Law as Moses David Iosias Esay with other Kings and Prophets Some after the Law as the blessed Apostles Martyrs Confessors Some in the first houre their childhood as Samuel Ieremy Iohn Baptist some in the third houre their youth as Daniel and Iohn the Evangelist some in the sixth houre their middle age as Peter and Andrew some in the eleventh houre their old age as Gamaliel Ioseph of Arimathea some in the last houre of the day the last houre of their life as the Theefe upon the Crosse In respect of place For God calleth some from their ship and some from their shops some from the Markets some from under the hedges This diverse calling at divers times and in divers places intimates A Caveat A Comfort A Caveat for such as are called that they magnifie not themselves and vilifie others Nemo dicat ideo me vocavit quia colui Deum quomodo coluisses si vocatus non fuisses let no man say God August de verb. Apost hath called me for that I worship him how shouldest thou worship him if thou wert not called A Comfort for them that feele not themselves sufficiently called that they rest in hope God can and will call when where and whom he will either at the last houre with the theefe upon the gallowes or out of oppressing Egypt with the Israelites Luke 23. Exod. 3. or in the middest of the persecution of the Saints of God as he did Saul Let us then patiently attend our calling Deus adversum Acts 9. vocat credentem docet sperantem consolatur diligentem exhortatur conantem adjisvat precantem exaudit tamen Deus solus fidem spem charita tem laborem preces operatur God calleth the adverse teacheth the beleever comforteth him that hopeth exhorteth him that loveth helpeth him that laboureth and yet God alone worketh faith hope charity c. Ille vocat aversos vocatos justificat justificatos sanctificat sanctificatos glorificat Hee calleth the averse justifieth them that are called sanctifieth them that are justified and glorifieth them that are sanctified The Whelpes of a Lion are borne dead but at the yelling and roaring of the Lion they are quickned and raised from death So we are borne dead dead in our trespasses Ephes 2. 1. Phil. 2. 16. and sinnes but by the calling of the Gospell as by the roaring of the Lion wee are quickned It is a word of life our calling and all good is wrought by it As it is verbum scientiae prudentiae a word of knowledge and wisedome potentiae 1 Cor. 1. 2. 1 Cor. 1. 23. Acts 14. and of power gratiae and of grace sic est verbum vitae so it is the word of life Nulla scientia nec potentia nec gratia nec vita sine Evangelio there is no knowledge nor power nor grace nor life without the Gospell Well God calleth inwardly by his Spirit outwardly by his Our Vocation what it teacheth us Sanctification Word This should teach us first to walke worthy our calling that as he which hath called is holy so should we be holy in all our life and conversation according as it is written Bee yee holy for I am holy We are called not to ncleannesse but unto sanctification Levit. 11. 44. 1 Thes 4. for unto this end hath the grace goodnesse and bountifulnesse of our Lord appeared that we should live soberly righteously and godly in this present world because sancta conversatio confundit inimicum aedificat proximum glorificat Deum a holy life a godly conversation doth confound and stop the mouthes of our enemies doth edifie and build up our Brethren doth glorifie God Secondly Seeing the internall meanes of our calling is the Spirit this should teach us never to grieve the Spirit by whom we are called out of darkenesse into light Nature teacheth us not to grieve our naturall parents and Religion should teach us not to grieve the Spirit Grieve not the Spirit by whom ye are sealed Ephes 4. to the day of Redemption Last of all seeing we are called not onely inwardly by the Spirit but outwardly by the holy Word This word

call whoredome and adultery Peccadilia little sinnes who cry Si non castè tamen cautè if not chastly yet charily who maintaine open Stewes with Pius Quintus who dispence with all sinnes Allen the arch Papist said Commit our men what sinne they list omit what goodnesse they list yet we teach them that bare faith iustifieth them No no we say with Zachary God hath delivered us out of the Luke 1. 74 75. hands of our enemies that we should serve him without feare in holinesse and righteousnesse all the dayes of our life We say with Paul that The Tit. 2. 11 12. grace of God that bringeth salvation to all men hath appeared and teacheth us to forsake all impiety and wicked worldly desires and to live soberly righteously and godly in this present world We say with Saint Peter If ye call him Father which without respect of persons iudgeth according 1 Pet. 1. 17. to every mans worke passe the time of your dwelling here in feare We say with Saint Iohn and all other holy men Let us love one another for love commeth of God and every one that loveth is borne of God and knoweth God he that loveth not knoweth not God for God is love We say with Christ Blessed are they that heare the Word of God and Iustification and Sanctification though joyned yet distinguished keepe it Wee urge men more to holinesse than they doe wee use more sharpe and effectuall reasons not like the leaden blunt Doctors in Popery but arrowes drawne out of a better Quiver Paul thought this a principall reason above others to move them by the wounds and blood and merits of the Lord Iesu For having spent eleven Chapters in the Treatise of Iustification at last he breaketh out as the Sunne out of a cloud and moveth them to holinesse by the name the death and merits of Christ Iesu saying I beseech you Brethren by the mercies of GOD that yee give up your bodies a living sacrifice holy and acceptable to God Rom. 12. 1 2. which is your reasonable serving of God and fashion not your selves like unto this world A more effectuall reason than to argue from our workes our merits our deserts which is death For the wages of sinne is death Rom. 6. 23. Iustification and Sanctification goe together yet wee enter not into heaven chiefely as wee are sanctified and regenerated For that is but in part but as wee are iustified by the death and righteousnesse of Christ which is perfect compleat and absolute Yea say the Romanists faith and workes cannot be sundred Ergo we are iustified by workes aswell as by faith But I deny the Argument they reason like blind men the light of righteousnesse hath not shined on them they feed on ashes For many things are conioyned which yet have diverse operations as the light and heat of the Sunne where the one is there is the other yet are we not warmed by the light but by the heat nor yet directed by the heat but by the light of it Fides est sola at non solitaria sola in actu justificationis at non solitaria in usu operatione quotidiana nam operatur per dilectionem Faith is alone but not solitary alone in the act of iustification but not alone in the use and daily operation for it worketh by love or as Chemnitius reasoneth against Andradius and the Councell of Trent We have eyes and eares at once and they are ioynt members of the body yet we heare not with our eyes and see not with our eares Manus non est sola sed coniuncta cum reliquiis membris at manus sola scribit the hand is not alone but ioyned with the other members but the hand alone writeth the tongue is not alone nor severed from the rest of the members yet the tongue alone speaketh the Prince goeth not without the Court yet the Prince ruleth alone and not the Court Fidem opera coniungi magis quam confundi vellem I had rather conioine faith and works than confound them Finely therefore saith a Schoole-man Deus justificat effectivè fides iustificat apprehensivè opera iustificant declarativè God iustifieth effectually Faith iustifieth apprehensively Tho. Aquin. Workes iustifie declaratively that is they shew and declare unto the world that we are iustified Iustificatio est verbum forense nec qualitatem aliquam denotat sed absolutionem a reatu non Rom. 4. 26. consistit in qualitatum infursione sed peccatorum remissione Iustification Iustification how wrought is a Law word neither doth it note any quality but absolution from guilt neither consisteth it in the infusion of qualities but in the remission of sinnes Our invisible faith iustifieth us before our invisible God for he seeth into the heart and our visible workes doe iustifie us before men that be visible and which behold our lives and conversations And Paul placeth our Iustification Non in qualitatum infusione sed peccatorum remissione not in the infusion of qualities but in the remission of sinnes Deus dat beatitudinem Christus redimit Spiritus obsignat Fides apprehendit Opera testificantur God giveth happinesse Christ purchaseth it the Spirit sealeth it Faith apprehendeth it and Workes testifie it THE THIRD SERMON VERS I. Reconciliation part of Redemption AS I have begun to speake of this Heavenly Doctrine of Sanctification so will I proceed therein And to speake in order wee must know that of Christs Priesthood there bee two parts Redemption and Intercession Redemption is the first part whereby hee hath wrought for us the matter of our Deliverance from all evils as Hell Death Damnation Heb. 7. 24. Now of this Redemption there be two members The Luke 1. 74. merit or matter of Reconciliation and Sanctification According to that of the Apostle But yee are sanctified but yee are justified in the name of the Lord Iesus and by the spirit of God 1 Cor. 6. 11. 1. Reconciliation is the first part of our Redemption whereby we are restored from the Curse into the love and favour of God For when wee were enemies wee were reconciled to God by the death of his Sonne c. for hee is our peace And it pleased the Father that in him Rom. 5. 10. Ephes 2. 14. Col. 1. 20. 22. all fulnesse should dwell and by him to reconcile all things unto himselfe and to set at peace through the bloud of his Crosse both the things in Earth and the things in Heaven Now againe of Reconciliation there bee two parts Remission of sins and Imputation of righteousnesse For saith the Apostle He was delivered to Death for our sins and is risen againe for our justification And againe God was in Christ and reconciled the Rom. 6. 25. World to himselfe not imputing their sinnes unto them and hath committed to us the Word of Reconciliation Now then are wee Embassadors 2 Cor. 5. 19 20 21. for

in their Temples but barefooted The Indians kill their Children to the Zemes The Papists take great paines in their pilgrimages and fastings A condemnation to us that are so cold in Religion But will some say though we be not so earnest yet we love God and his truth I confesse that there be degrees in zeale All have not the like earnestnesse yet all must have some earnestnesse and fervencie of spirit some creepe some goe some runne some flie and all doe well that tend to perfection For wee must all forget that which is behind and endeavour our selves to that Phil. 3. 13 14. which is before and follow hard towards the marke for the price of the high calling which is in Christ Iesus some creepe like snailes some goe like horses some runne like dromedaires and some flie like Eagles and all doe well that doe their best to Godward Some creep like Agrippa who was almost perswaded to be a Christian Act. 26. 28. some goe in Religion like the Galathians Yee did runne well saith the Apostle but who did let you that yee did not obey the truth Some Gal. 5. 7. Psal 119. 32. runne like David I will runne saith he the way of thy Commandements when thou hast set my heart at libertie Some flie like Monicha volemus in Coelos volemus in Coelos Let us flie into heaven let us flie into heaven Christ riding to Ierusalem all strawed not carpets and coverlets in the way some strawed their garments some cried Hosanna All did their endeavours and hee that doth his best doth as much as God requireth For if there be a willing minde it is accepted according to that a man hath and not according to 2 Cor. 8. 12. Luk. 8 that he hath not All have not the like measure of zeale some have thirty some sixty some an hundred fold and hee that hath the All have not the same measure of zeale least zeale if it be in sinceritie it is not rejected of God A drop of water is water and a dramme of zeale is zeale Let every man strive to his power and doe that he may and God will accept it Saul slew his thousand and David his tenne thousands and both did valiantly Still I say that he that hath some heate must labour 1 Sam. 18. to have more wee must both shine and burne like Iohn the Baptist who was A burning and a shining candle Lucere parùm est Iohn 5. 35. ardere parùm est lucere ardere perfectum est To shine it is not enough to burne it is not enough but to shine and burne this is as it should be he that burneth a little like a sea-cole must burne more like the Iuniper that keepeth heate a moneth long Some shine like the glow-worme but have no heate some burne like rotten wood but have no light But a Christian must be like the Sunne at Noone-day which hath Magnum splendorem magnumque fervorem great shining and great heate Where the dead carcase is thither the Eagles resort Christi doctrina est cadaver nos aquilae Christ his doctrine is the carkase and wee be the Eagles Contendamus pro ea ut aquilae pro cadavere Let us strive for it as Eagles for the carkase Let us not as Iayes hop and skippe here below sed 〈…〉 but let us flie aloft like the Eagles Yet still I say with Ambrose Qui non potest volare ut aquila volet ut passer he that cannot soare as the Eagle to the circle of the Sunne let him flicker like a Sparrow to the house top If wee cannot with Paul set our feete in the third heaven yet let us lift up our eyes and hearts to heaven Let us strive in beleeving as 2 Cor. 12. the Nightingales doe in singing Qui priùs spiritum quàm vocem Strigelius amittunt that lose their breath before their voice So much for this that we must labour for the faith yea strive for it and that earnestly And now to the reasons why we must so labour and strive and the reasons be three The first taken from the Person of Iude and that three wayes First from his love good will towards them For he calleth them Beloved I love you I care for you I desire your salvation thus he shewes his love to winne them Now love asketh love and it pierceth a man much and deepely like an arrow out of the hand of a Giant when he seeth the partie that speaketh to speake in love then vulnera diligentis the wounds of a lover are better Prov. 28. 23. taken than oscula blandientis the kisses of a Flatterer Therefore Paul to perswade the Churches ever protested his love writing to the Church of Philippos he saith thus God is my record how I long after you all from the very heart roote in Christ Iesus And writing Phil. 1. 8. to the Church of Corinth he saith thus Yee are our Epistle written in our hearts not with inke but with the spirit of the living God not in 2 Cor. 3. 2 3. tables of stone but in the fleshly table of the heart And againe O yee Corinthians our mouth is open unto you our heart is made large yee Love ought to be the motiue in all actions are not kept straite in us but yee are kept straite in your owne bowels And having chidden the Corinthians saying Now are yee full now are yee made rich yee reigne as Kings without us and I would to God yee did reigne that wee also might reigne with you For I 2 Cor. 6. 11 12. 1 Cor. 4. 8 9 10. thinke that God hath set forth us the last Apostles as men appointed to death for wee are made a gazing-stocke unto the World unto Angels and unto Men. Wee are fooles for Christs sake and yee are wise in Christ Wee are weake and yee are strong Yee are honourable and wee are despised And though hee did thus taunt them yet hee protested that hee did it in love and therefore hee saith I write not these things to shame you but as my beloved children I admonish 1 Cor. 4. 14. Gal. 3. 1. you And though he spake roughly to the Galathians saying O ye foolish Galathians who hath bewitched you Yet hee did it not as one that hated them but as one that loved them and therefore hee saith in the subsequent Chapter Am I therefore become your enemy Gal. 4. 16. Ephes 4. 15. because I tell you the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us follow the truth in love and in all things grow up to him which is the head Let us pray in love not as Iames and Iohn did for fire to come downe from Luke 9. Heaven to destroy Samaria Let us argue in love not as the Ephramites did wi●h 〈…〉 fuerunt verbera whose Iudg. 8. words were nothing else but wounds Let us talke in love not as the men of Anathoth

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 coron●●● 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

the old world there were but eight beleevers but two Iosua and Caleb and in Christs time we read but of an hundred and twenty beleevers As Aegypt was full of lice Nilus full of Crocodyles Golgotha full of dead mens skulls so is the world full of Infidells He destroyed them that beleeved not And hence commeth it to passe that so many are damned even because they want faith Perditio tua ex te ô Israel thy destruction commeth of thy selfe ô Israel Ex nobis quod damnamur It is of our selves that wee bee damned blame not God but thine owne infidelity For all things Hos 13. Man 5. are possible to them that doe beleeve And therefore Hemingius in his Enchiridion distinguisheth of the word that There is Duplex verbum Damnans Salvans That there is a double word a Damning and a Saving word The damning word is the Law the saving word is the Gospell The Law offereth grace to them that doe it Yee shall keepe therefore Deut. 2. 27. Gen. 3. 5. Levit. 18. 5. Rom. 10. 4. 9. my statutes and my iudgements which if a man doe he shall live in them But the Gospell offereth grace to the beleevers For Christ is the end of the Law unto every one that beleeve For if thou shalt confesse with thy mouth the Lord Iesus and beleeve in thy heart that God raised him from the dead thou shalt be saved Faith is ever a chiefe doer in matters of salvation and therefore said Hemingius in his Enchiridion that Causa imperans salutis est pater the Iohn 3. 16. commanding cause of our salvation is God For God so loved the world that hee gave his only begotten Sonne to save the world Causa obsequens est filius the obedient pliant cause is the Psal 40. 7. Sonne In the volume of thy booke it is written of me that I should doe thy will I am content to doe it thy Law is written in my heart Causa consummans est Spiritus Sanctus the consummating cause is the holy Ghost so saith the Apostle But yee are washed but yee are sanctified 1 Cor. 6. 11. but yee are iustified by the grace of the Lord Iesus and by the spirit of God The instrumentall cause is double Exhibens Recipiens Rom. 1. 18. The exhibiting Cause is the word the receiving cause Faith as therefore a Smith worketh not in cold iron so a preacher worketh not on an Infidell There is no life of God in us till we beleeve Ephes 4. 18. till then our cogitation is darkened and we are strangers from the life of God He that beleeveth in him shall not be condemned but hee that Iohn 3. 18. beleeveth not is condemned already because he beleeveth not in the name of the only begotten Sonne of God A tree liveth not without moisture Without faith no accesse to God nor a bird without aire nor a fish without water nor a Salamander without fire So the soule liveth not without faith The just doth live by his faith this is the spirit and soule of the inward man we Hab. 2. have a name to live yet are we dead if we want faith I live by faith in the Sonne of God saith Paul who loved me and gave himselfe for Gal. 2. 20. me Infidels therefore are dead men What is the cause that wee profit no more by the word wee beleeve not the preacher that may bee verified of our people which God said to Ezechiel concerning the Iewes They come unto Ezech. 33. 31 32. thee saith God as people useth to come and my people sit before thee and he are thy words but they will not doe them For with their mouthes they make jests and their heart goeth after their covetousnesse and loe thou art unto them as a jesting song of one that hath a pleasant voice and can sing well for they heare thy words but doe them not So we come to the Sermon heare the preacher but we doe not heare him with such zeale and affection as we should wee beleeve not but abuse the word to our owne condemnation why care wee no more for heaven but are so worldly truely we beleeve not God what is the cause that wee live in sinne seeing it is damnable For the wayes of it is death wee beleeve not the Scriptures what is the Rom. 6. 23. 2 Cor. 4. 4. cause of all disorder even infidelity The God of this world hath blinded their eyes our eares are open to heare but not our hearts to beleeve Satan stealeth away the word lest we should beleeve and so be saved But let us make much of the word that wee may Mat. 13. 19. have faith to beleeve For faith nay one dramme of faith is of more worth than all the treasure in the world This that good merchant well knew that sold all to buy it For hee that beleeveth shall not be condemned for every beleevers cause is removed Mat. 13. 24. from the Court of Gods justice into the Court of Gods mercy where hee that beleeveth is not condemned Therefore our care must be with S. Paul that we may be found having the righteousnesse of Christ by faith For there is no condemnation to them that are in Christ Phil. 3. 9. Rom. 1. Iesus as all beleevers are and untill thou beest a beleever thou belongest not to God For as the Eagle refuseth her birds till they can mount and soare to the Sunne and as the Raven acknowledgeth not her young ones till they be blacke So God rejecteth the infidels and receiveth none till they beleeve None are the Sonnes of God but the faithfull the rest are bastards I confesse there be degrees in faith The first is a rudiment or entrance Gal. 3. Mat. 12. 20. Rom. 14. 1. Hebr. 10. 22. Rom. 4. 18. which Christ calleth Smoking flaxe The second is a weake faith Him that is weake in faith saith Paul receive unto you The third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assurance of Faith Such a faith was in Abraham who above hope beleeved under hope But no faith is abominable and may easily be discerned from a weake faith As a sicke man is knowne from a dead man So a weake faith from no faith Even a desire of Faith is a token of faith For Gods spirit worketh God giues grace according to the measure of Faith that but no faith is accursed For he that beleeveth not is còndemned already There be degrees in faith three examples we have The first of the Ruler of the Synagogue who beleeved that his daughter should revive if Christ would but touch her But the Iohn 3. 18. Iohn 4. woman with the bloody issue beleeved that she should be whole if she touched but the hemme of his vesture But the Centurion beleeved that his servant should doe well if Christ spake but the Luk. 8. Mat. 8. word here is Gradus positivus the positive degree the

horses neigh after your neighbours wives For God will visite for these things and his soule wil be avenged on you Tremble you greedy men that sell the poore for shoes and the needy for silver For God will not forget any of your workes he hath sworne it by the excellencie Amos. 8. 6. 7. of Iacob the land shall tremble for this and every one mourne that dwelleth therein Tremble ye contemners of Gods 2 Po● 3. word that deride his preachers as the old world did Noah The Lord himselfe will have you now in derision And let all sinners tremble Let them beware by Dives that cries for a spoonefull of water to coole his tongue tormented in the flames with more rivers of teares than ever Esau did for the blessing and yet cannot have it But if they will not beleeve hell fire they shall feele it before Luk. 16. 27. they beleeve it They shall lie in Hell like sheepe death shall devoure them There lie many jollie fellowes that would give tenne Psal 49. 14. thousand worlds to come out if they had them The very Poets by some flash of Gods spirit intimate Hell in naming Caron Phlegeton Archeron Erebus with Tantalus his apples and Ixions wheele and Titius his liver and Sysiphus his stone we Christians speake of Gods judgement seate and they name Minos Rhadamanthus Aeacus Triptoleme we have heaven they name Camp●s Tert. in Apologetico adversus Gemes Elysios we speake of God they speake of Dis Pluto Proserpina For as Tertullian said potaverunt poetae de Prophetarum fonte The Poets dranke of the fountaines of the Prophets Inde Philosophi sitim ingenii sui rigaverunt There the Philosophers refreshed the thirst of their wits Antiquior enim omnibus est veritas Truth is more ancient than all omnia adversus veritatem de veritate constructa sunt All things against the truth were heaped togither and made of the truth But to returne to our matter The Schoolemen distinguish of fire that there is Ignis ardoris faetoris terroris Fire of heate of stench and of terrour Of heate as in Mount Aetna of stench they the have heaven here must have hell hereafter as in mount Heda of terrour and feare as Ignis fulguris the fire of lightening in America All those fires say they are in Hell But omitting the Schoolemen the holy Ghost noteth this fire to be most terrible even to Kings therefore to meane men Tophet that is to say Hell where the wicked are tormented is prepared Esai 30. 33. of old it is even prepared for the King so that their estate and degree cannot exempt them if they be wicked It is made deepe and large the burning thereof is fire and much Wood the breath of the Lord like a river of brimstone doth kindle it Multi in hac vita quaerunt suavia potius quam gravia varia quam sana delicacia quamutilia amara ergo gustabunt in inferno Many in this world seeke more after sweet than grave things more after vaine than sound things more after daintie then profitable things therfore shall they tast of bitter things in Hell As Abraham said to the rich man Sonne remember that thou in thy life time receivedst thy pleasure and Luk. 16. 25. contrarywise Lazarus received paine but now is be comforted and thou tormented Nemo potesthic illic voluptate frui no man can enjoy pleasure in this life and in the life to come also For twise happy men cannot be but the way to heaven is to saile by Hell For by many tribulations we must entre into the kingdome off heaven A Schooleman that wrote sermones disciplè maketh five differents Act. 4. betwene our fire and Hell fire First in regard of heate For our fire being compared to Hell fire is like a fire painted upon a wall and therfore called a lake of fire and brimstone where the beast Apot. 20. 10. and false prophet shal be tormented day and night Secondly our fire burneth the body alone it tormenteth not the soule but the fire of Hell tormented and burneth body and soule Hereupon saith our Saviour Feare not him that can hurt the body and have no power over the soule but feare him that is able to send both body and soule into Mat. 13. 28. Hell Thirdly our fire where it burneth there it shineth there it lighteneth but the fire of Hell burneth but giveth no light at all Therfore Christ calleth it utter darknesse Mat. 23. 13. Fourthly our fire wasteth and consumeth whatsoever is cast into it but the fire of Hell consumeth nothing For as the Salamander liveth in the fire so shall the wicked live in the fire of Hell they shall seeke for death but they shall not find it Semper cumburentur nunquam consumentur they shall alwaies be burned Aug. but never consumed Fourthly one fire may be quenched but the fire of Hell cannot and therefore called unquenchable vna scintilla ignis Gehennae Mar. 4. 44. plus laedit impium quam si mulier in partu mille annis perseveraret one sparke of Hell fire doth more torment the wicked than if a woman should continue in her travell a thousand yeares Bern Another Schooleman nameth these paines in Hell first heat and therfore called a Luke of fire Apoc. 19. 20. Secondly stinch and therfore called a Lake that burneth with Hell terrible to all but especially to the wicked fire and brimstone which stinketh horribly 3. Bands Take and bind him hand and foot 4. Darkenesse Cast him into utter darkenesse 5. Visions of divels Goe ye cursed into hell fire prepared for the divell Mat. 22. 13. Ibidem Mat. 25. and his Angels 6. The howling of the damned and therefore it is said that all the kindreds of the earth shall waile before him Apoc. 1. 7. 7. Separation from God for they shall be punished with eternall perdition from the presence of God and from the glory of his power And 2 Thes 1. 8. this Gregory calleth Paena damni the paine of losse Finely said Bernard Paveo Gehennam Iudicis vultum contremisco ab ira potentis à facie furoris ejus à fragore ruentis mundi à conflagratione elementorum Bern. Ser. 26. in Cant. à voce Archangeli à daemonibus rugientibus paratis ad escam I feare Hell and the countenance of the Iudge I tremble for the wrath of the Almighty for the face of his fury for the noyse of the falling world for the burning of the elements for the voyce of the Archangell and for the roaring Divels prepared to devoure But if Bernard feared what may the wicked doe whose hearts tell them that they have done little or no good in the world The Glutton whose faith is his kitchin and whose God is his belly The Whoremonger who hath eyes full of adult●ry The Oppressor Phil. 3 17 2 Pet. 2. 14. Esa 1. 15.

Sea and to cast in an angle and take the first fish that commeth up and in his mouth he should finde a piece of twenty pence that take and give unto them for thee and me And Paul willeth the Ephesians to pray for them even Mat. 17. 27. then when like Manasses they powred out blood like water and 1 Tim. 2. 1. made Townes and Cities swimme with blood as he did Ierusalem when like the Chaldees they gave the dead bodies of Gods 2 Reg. 21. servants unto the fowles of the ayre and the flesh of his Saints unto the beasts of the field When like Antiochus they burnt all Psal 79. 2. Libraries and consumed the dayes of the Christians like smoke Psal 102. 3. 6. 9. and their bones burnt like an hearth when they were like Pelicans in the wildernesse and like Owles in the desarts when they did eate ashes like bread and mingled their drinke with weeping And to shew the constant practise of this not to goe backe like the shadow of Ezechias his dyall to the time of the Law that the Iewes are commanded to pray for Nabuchadnezzar and the peace of Babylon yet Babylon was as the destruction of God in Sodome and Gomorah the Arabian did not pitch his tent there Ier. 29. but Ziim lodged there their houses were full of O him Ostritches dwelt there and Iim did cry in their palaces and Dragons in their pleasant palaces Esa 13. 20 21 22. As for Nabuchadnezzar as he was a man he deserved not the name of a man but of a beast yet as hee was a King hee is Dan. 4. called Theservant of the highest God and in his peace they have Rebellion is against nature peace Tertullian sheweth what affection and love the former Christians carryed to the Magistrate they were so farre from despising In Apologetico governement that they said Oramus pro Imperatoribus ut det Deus illis vitam prolixam imperium tutum aulam securam exercitus fortes orbem pacatum Senatum sidelem c. we pray for the Emperours that God would give them a long life a safe government a sure dwelling valiant Souldiers a peaceable world a faithfull councell c. And yet the Christians then were as sheepe appointed unto the slaughter the rivers were dyde red with blood the Rom. 2. hangman weary with killing their swords were blunt caedebantur ligabantur torquebantur they were beaten bound tormented alii Aug. de Civitat dei 22. cap. 6. ferro perempti alii flammis exusti alii flagris verberati alii vectibus perforati alii cruciati patibulo alii vivi decoriati alii vinculis mancipati Rubanus alii linguis privati alii lapidibus obruti alii frigore afflicti alii fame cruciati alii truncatis manibus aliisue caesis membris spectaculum contumeliae nudi propter nomen Domini pottantes c. that is some were slaine with the sword some burnt with fire some with whips scourged some stabbed with forkes of iron some fastned to the crosse or gibbet some drowned in the Sea some their skinnes pluckt off some their tongues cut out some stoned to death some killed with cold some starved with hunger some their hands cut off or otherwise dismembred have been so left naked to the open shame of the world c. yet still they were obedient to government So Ambrose and the Catholikes of Millane resisted not Valentinian and Iustinian in the rage of the Arrians but cryed Rogamus Auguste non pugnamus hic hic occidito si placet arma nostra sunt preces lachrymae we pray Augustus we fight not here here kill us if thou please our weapons are prayers and teares So said Hermogenes when the Emperour would have had him to worship an image Da mihi veniam Imperator minaris tucarcerem Deus Gehennam c. Pardon me ô Emperour thou threatnest prison but GOD hell thou the confiscation of my goods but God the damnation of my soule Obedirem tibi nisi quod obediam Domino I would obey thee but I must first obey GOD our lives our liberty our goods are subject to the Magistrate wee must not then Despise Governement but obey Rebellion of all sinnes sheweth the corruptions of our nature yea rebellion and contempt of governement is unnaturall for God hath madea chiefty in all things and every thing keepeth his place Among the Angels there be Cherubins and Seraphins Esa 6. among the Planets the Sunne is the chiefe and the rest borrow their light from him among the fowles the Eagle a-among the beasts the Lion among the Serpents the Basiliske among the Fishes the Whale among the VVethers there is Iob 38. a leader a Bell-wether among the Cranes there is one as a Rebellion is a resisting of Gods ordinance Captaine that goeth before the rest In a flocke there is dux gregis a leader in an hive of Bees there is a master-Bee the very Pismyres have their Governour and the Grashopers goe forth by bands And hath not God made a chiefe a Ruler among men Absit God forbid therefore that we should despise govenment Prov. 30. 27. Therefore to three things that order well their going Salomon addeth a fourth that is to a Lion which is strong among beasts and turneth not at the sight of any to a lusty Grey-hound and a Goat he addeth a King against whom there is no rising up Per deum Reges regnant By God Kings reigne Princes decree justice by him Princes rule and the Nobles and all the Iudges of the earth Promotion and honour commeth neither from the East nor from the VVest nor from the North nor from the South but it is God that lifteth up one and pulleth downe another There is no power but of God the powers that be are ordained of God Whosoever therefore resisteth Rom. 13. 1. 2. the power resisteth the ordinance of God and they that resist shall receive to themselves judgement Not onely the punishment of the Governours but also the vengeance of God And God hath Numb 16. famously revenged this sinne as ever any As upon Corah Dathan and Abiram they lifted not up their hands but their mouths against Moses and the earth opened and swallowed them quicke to Hell Absalom rebelled against his father but Gods vengeance followed him and overtooke him for he was hanged betwixt heaven and ear●h the earth vomited him out and the heavens would not receive him And it was finely said of Iezabel 2 Sam. 18. 9. though otherwise a vile creature Had Zimri peace that slew his master Of late time Ralph Duke of Suevia confessed that he had lost that 2. Reg. 9. 31. hand in battell that had sworne obedience to Henry the fourth his master 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anarchy and Disorder have ever beene the bane of all Kingdomes and Common-wealths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confusion bringeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉

in heart and therefore he shall not inherit the earth which hee so much wisheth Cursed be the covetous for he doth not long after righteousnesse but after riches and therefore hee shall never be satisfied Cursed bee the covetous for he is not mercifull but hard-hearted therefore he shall finde no mercy Cursed be the covetous for he is no peace-maker but a make-bate and therefore he shall be called the child of the divell Cursed be the covetous for he is not pure but filthy in heart and therefore he shall never see God Cursed be the covetous for he cannot suffer the losse of his wealth for righteousnesse sake and therefore the Kingdome of Hell is his And is it thus is covetousnesse the occasion of so much evill Let us take heed and beware of covetousnesse and let us have our conversation Luke 12. 15. farre from covetousnesse for it is Gods owne saying I will never forsake thee nor leave thee so that thou maist boldly say Heb. 13. 5 6. The Lord is my helper Let us not bee like Moles which make Covetousnesse excludes out of heaven many holes and digge many dens in the earth and yet are not satisfied but still labour and digge Let us not build many houses digge many cellers fill many barnes and yet bee unsatiable and unthankefull and in all abundance and plenty will not say Blessed bee the name of the Lord which Iob did in his greatest Iob 1 21. poverty The covetous Cormorant when his barnes were full and his houses furnished was satisfied saying as it were Soule thou hast sufficient Eate drinke and take thine ease but many having ynough and more than ynough are not satisfied but as the Luke 12. 19. Beare seeketh after hony and the Hart chased for the soile and the Eagle for the carkasse and the Woolfe for bloud so the covetous man for gold for gaine Vbi hoc cadaver ibi hae aquilae Where this carkasse is there be these Eagles Their feet run to evill and make haste to shead bloud such are the wayes of every one that is Prov. 1. 16 19. greedie of gaine hee would take away the life of the owners thereof As Vultures smell a dead carkasse a great way off As Eagles flying aloft in the Ayre behold the little fishes swimming below in the waters and deuoure them Sic avari lucrum longè Aug. odorantur so the covetous smell their gaine afarre off they say with Vespatian who tooke a tribute of the peoples urine Suavis odor lucri ex re qualibet the savour of gaine is sweet from every thing according to that of Salomon The bread of deceit is sweet Prov. 20. 17. to a man but afterward his mouth shall bee filled with gravell Iosephs golden cup was found in Beniamins sacke and if God rifle us and search us and our sackes I feare that much evill gaine will bee found amongst us Protestants That as a Cage is full of birds Ier. 5. 27 29. so our houses are full of deceit whereby many are become great and waxen rich Shall I not visit for these things saith the Lord or shall not my soule be avenged on such a people as this is These covetous men have no part with God no portion in Christ no fellowship with the Saints As there be no Serpents in Ireland no Owles in Crete no wild beasts in Lebanon so there be no covetous men in Heaven For without shall be dogges and inchanters and whoremongers and murtherers and Idolaters but covetous Apoc. 22. 15. men are Idolaters therefore not in Heaven Yea and moreover they lose both Heaven and earth like Aesops dogge that lost both the shadow and the beefe Therefore Salendine the Emperour of the East dying caused a man to carry a sheete in Damascus on the end of a speare and to say Ecce trophaea Imperatoris Behold the King of the East carryeth nothing with him but a winding sheet And surely As wee brought nothing into the world so we may carry nothing out Great men have their Porters to 1 Tim 6 7. see that men carry no more out than they brought in and if he chance to spie a silver spoone or a piece of plate in a mans bosome Soft sirrah saith he whither carry yee this plate you brought it not in you must not carry it out Now death is Gods Porter and performeth this O terra cinis O dust and ashes Earthly minds uncapable of heavenly things why art thou greedy and yet men are most greedy of the world and then too when they are ready to leave the world as old men which is monstrous in them Membra frigescunt cupiditas autem calescit their members grow cold but their desire still waxeth warme Caro senescit at affectus i●venescunt the flesh waxeth old but their affections grow yong gray heads but greene affections Finis vitae non imponit finem avaritiae the end of their life makes no end of their covetousnesse but still he loadeth himselfe with thicke clay for gold is but red clay and silver white clay Hab. 2. 6. These men are like the dogs snowt that is ever cold like Tantalus that standeth in the water and yet is ever dry Hee hath enlarged his desire as Hell and is as death that cannot bee satisfied As Hab. 2. 5. the Raven feedeth not her yong till they be blacke as the Eagle acknowledgeth not her birds till they can soare to the Sun So God acknowledgeth not them that are drowned in the world and are carryed away by the deceit of Balaams wages that is covetousnesse If yee be risen with Christ seeke the things that are above Col. 3 1 2. where Christ sitteth at the right hand of God set your affections upon heavenly things and not upon worldly These bastard Eagles they cannot mount like Noah's Raven they seize upon carrion As dust cast into the eyes hindreth sight so covetousnesse hindreth our sight that we looke not to heaven it is like the Swallowes dung that put out the eyes of Tobias Wee see not the powers of the Heb. 6. 5. 2 P●● 2. 14. world to come Our hearts are brawned and exercised with covetousnesse they thinke on nothing else from Munday to Sunday from Ianuary to December The Wise man saith that there is not à viler thing than to love ●●ney Money doth all now in the world Give Balaam money and Eccles 10. 9. he will curse the people of God whom before he blessed Give 2 Pet. 2. Iehoakin money and he will spoile the poore rob the fatherlesse undoe the widdow pervert all justice Give Achan money and Ier. 22. Ios 7. he will steale the execrable thing the Babylonian garment and the wedge of gold give Iudas mony and he will sell his Master betray Christ Iesus give the Souldiers money and they will Mat. ●6 ●ap 28. lye cog sweare resweare forsweare Christs Resurrection and say that

World for sinne The drowning of the old World the burning of Sodom the destruction of Ierusalem were assured tokens that the Lord would not put up the infinite iniquities of the World but will judge it and punishit the pleading of the Conscience foretelleth a judgement to come the sentence of of death pronounced in Paradise and renewed with such terrour on mount The Lord Iesus Christ shall iudge Sinai did evidently assure us that God meant to call men to judgement the lesser judgements in this life are fore-runners to this great and last judgement the dragging of men out of the World by death is nothing else but an Alarum to judgement God hath promised that there shall be a judgement I will contend with thee in iudgement saith God The nations shall see my iudgements saith God I will sit and iudge the people saith God Now all the promises of God are Yea and Amen so firmely ratified that Heaven and Earth shall passe away but his Word and promise shall not passe The day and the night may faile in their courses the Sunne and Moone may faile in their motions the Earth may faile and totter upon her props the Sea and Rivers may faile and bee emptied of their waters but the promises of God shall not faile God promised a floud and it came Et qui verus erat in diluvio cur non in iudicio He that performed it in the one why should he not performe it in the other The Iustice of God requireth that there shall be a judgement Hîc optimi pessimè agunt Here the best men are the worst used and most wronged Here Iezabel sits braving in a window whilest Ieremy lies sticking in the mud Here Dives sits in his palace cloathed richly faring daintily while Lazarus lies at his gates naked and hungry Here Herod will please Herodias though it be with the head of Iohn the Baptist Nonne visitabit haec shall not God visit come to iudgement for these things Certainly iudgement will come and then downe go the wicked and up the godly horrour hell and death shall be the doome of the wicked heaven ioy and life shall be the lot of the righteous Thus yee see there shall be a Iudgement I will passe on to the next Who shall be the Iudge in this Iudgement The Lord The Lord saith Enoch commeth with thousands of his Saints to give iudgement c. And in that the Lord shall be our Iudge there will be first rectum iudicium a right and true iudgement for the Lord is true and cannot faile either Ignorantia legis as not knowing the Law For he gave the Law and will iudge according to the Law nor yet Ignorantia facti as not seeing the fact for his seven eyes goe thorow the World Yee may interpret them if yee will seven thousand thousand eyes Zach. 4. Againe if the Lord bee the Iudge there will bee aequum iudicium his Iudgement will be righteous and good for Necerrat ipse nec sustinet errantem He can neither sinne himselfe nor yet indure a wilfull sinner wee cannot corrupt him he hath no need of our goods But when he saith The Lord shall be the Iudge and come to iudgement yee shall understand that this word Lord is taken sometime essentially and then it signifieth all the three persons in the Trinity and so it is taken in the Psalme The Lord even the most mighty hath spoken and called the round World c. And indeed in Christ shall iudge in his humanity respect of authority the whole Trinity shall be the Iudge but sometime this word Lord is taken personally and then it signifieth the second person in the Trinity as here in this my Text The Lord shall come to Iudgement For in respect of the execution of this iudgement Christ alone shall iudge And why Christ And not the Father and the Holy Ghost First because Saint Iohn tells us The Father hath given all iudgement to the Sonne Iohn 5. And as Saint Bernard expounds the words non ut Filius suus sed ut Filius Hominis not as hee is the Sonne of God but as hee is the Sonne of the blessed Virgin borne in the world 2. The Sonne iudgeth and not the Father because it best befitteth a King to iudge his owne subiects and we are now the immediate subiects of the Sonne Indeed in our creation wee were absolutely the subjects of God but by rebelling against God we became the slaves and vassals of the Divell and not the subjects of God yet now being redeemed from death and from him that hath the power of death the Divell by the precious bloud of the Sonne of God we are become the subjects of the Sonne not that this is to be understood Exclusive as excluding from the worke of our redemption the Father and the Holy Ghost sed Appretiativē as the Schoolemen speake but because the price of our redemption was paid by the Sonne and not by the person of the Father or Holy Ghost and in that the Sonne did sustinere poenas undergoe our punishment et procurare praemia purchase our reward hee must dispensare praemia poenas both dispose of our punishment and reward But forasmuch as there be two natures in Christ the Divine and humane it may be questioned in what forme or Nature hee shall iudge Saint Augustine answereth Eadem forma iudicabit te qua sub Iudice s●etit pro te In the same nature he shall iudge thee wherein he stood before the Iudge for thee he shall iudge us not as God but as man according to that in the Gospell Yee shall see the Sonne of Man not of God but of Man comming in the clouds of Heaven with power and great glory Veniet qui Deus non qua Deus he that shall iudge us is God but he shall not iudge us as he is God Vrsinus in his Catechisme pag. 451. giveth three reasons of this Quia per eum Mediatorem glorificanda est Ecclesia per quem iustificata est because the Church is to bee glorified by that Mediator by which she was iustified Secundō ob consolationem nostram dum scimus illum fore Iudicem qui redimit nos est enim frater noster caro nostra Secondly for our comfort to give us to understand that he shall bee our Iudge which redeemed vs and is our brother and our flesh Tertio propter iustitiam Dei quia filium hominis contumelia affecerunt Thirdly for the Iustice of God because the Sonne of Man hath beene much reproched with many contumelies and slanders If any man will object that Christ saith That Though Christ shall come in humanity yet with power and great glory he came not to iudge the World but to save the World I answere that these words are not to be understood of his second but of his first comming into the World then indeed he came to save the World but now to iudge the

of the Ayre He counteth all the haires of our head Hee putteth all the teares of the afflicted into his bottle Hee knoweth the cattell upon a thousand mountaines All our members were written in his booke before we were borne Now if hee call the starres by their names if hee number our steps if hee tell the sparrowes if hee count the haires of our head if hee register the teares of the afflicted if hee know all the cattell on the mountaines if he wrote our members in his booke long before wee were borne then surely hee hath written all our sinnes in his booke as is said by Ieremy The sinne of Ier. 17. 1. Iudah is written with a penne of ●ron and with a point of a Diamond graven upon the table of his heart Infinite are the sinnes of one yeere of one moneth of one weeke yea of one day how many vaine thoughts idle words ungodly workes passe from us in one day David said they passed the haires of his head hee said that hee could not number them Job said that wee drinke iniquity like water Esay said Wee draw iniquity with cords of vanity and sinne like cart ropes Salomon saith that the mouth of the wicked swalloweth iniquity A thousand idle words yea oaths wee utter in one day Septi es in die cadit justus the righteous sinneth seven times a day that is many times in a day what by committing of evill what by omitting of good how often then in our whole life and yet not one sin doth escape God What is done in earth is registred in heaven in one moment it is in Gods debt-booke And herein is Gods omniscience herein differeth the knowledge of God from that of Thoughts and words shall be iudged as well as workes men and divels Deus scit praesentia praeterita futura God knoweth things past present and future they know not things future God onely knoweth the thoughts of our hearts they onely our words and workes not our thoughts Yea every thought also shall bee judged We say Thought is free but God shall arrest it indite it arraigne it it shall hold up the hand at the barre of God for the Law is spirituall and bindeth as well the spirit as the body so saith the Apostle We know that the Law is spirituall so that it can judge the affections of Rom. 7. 14. Psal 44. 21. the heart God knoweth the secrets of the heart A true hand and a true heart a chast body and a chast minde must goe together else all is lost O Ierusalem wash thy heart from thy wickednesse Ier. 4. 14. that thou maiest be saved how long shall thy wicked thoughts remaine within thee Not deedes but thoughts must bee washed and cleansed As our deeds and thoughts so our words shall be judged All the cruell speakings which wicked sinners have spoken against God shall come to iudgement It will bee said here that none are so mad as to speake against God Yes and men speake against God two wayes First when they speake against any ordinance of God 1 Secondly when we speake against the servants of God 2 Against the ordinance of God as thus Stephen charged the Iewes that they resisted the holy Ghost yet resisted they but his Act. 7. 51. 1 Cor. 10. 21. word The Corinthians were said to provoke God for being present at Idols feasts The Apostle charged the Iewes to rise up against the Lord Iesus for that they resisted the preaching the doctrine of Act. 4. 27. Iesus Againe men speake against God when they speake against the servants of God as thus Christ codemneth Paul for persecuting Act. 9. 4. him yet persecuted he but the Saints of Ierusalem The people in contemning Samuel cast God away So God told Samuel 1 Sam. 8. 7. They have not cast thee away but mee away And well said said Gamaleel that to strive against the Apostles had beene to strive Act. 5. 39. against God So Moses told Israel Your murmurings are not against Exod. 16. 7 8. us but against the Lord. But among all that speake against God our swearers are the chiefe The Prophet said Hee was a man of polluted lips but no Esay 6. lip more polluted than the swearers they spue out their venim against God spit him in the teeth justle with him for his chaire throw him into the channel trample upon him with their filthy feet making his name a tennise ball a page and waiting-man to their choller Because of oaths the land shall mourne and mens mouthes now are dyed red with oaths they make no conscience to speake against God many mens hearts be all earth their stomakes all water their braines all ayre and their tongues all fire being set on fire of hell Saint Ambrose telleth us of a dogge that pulled Swearing and falshood came into the world together out the throate of him that murdered his master Shall a dogge doe this for him that giveth him a crust of bread and shall not our wrath kindle against them that have killed the Iam. 3. 6. Ambr. libr. 6. Hexam Lord Iesus Mens sinnes mens oathes mens blasphemies and perjuries have pierced him and nailed him and let out his heart blood These were the nailes and speare that lanced him Iudas Pilate Herod could have done nothing unto him if these our sinnes had not given them strength One saith that three members of the body are hardly governed the heart the reines the Vinaldus libr. de cont tongue In the heart is vanity in the reines is pleasure in the tongue is falshood perjury blasphemy He that can rule these three is a persect man So saith the Apostle If a man sinne not in Iam. 3. 2 3 4. word he is a perfect man and able to bridle all the body behold wee put bittes into the horses monthes that they should obey us and wee turne about all their body behold also the ships that though they be great and are driven of sierce winds yet are they turned about with avery small rudeer wheresoever the governour listeth Even so the tongue is a little member and boasteth of great things Behold how great a thing a little fire kindleth and the tongue is a fire yea a World of wickednesse c. Better it is that men should never speake then to sweare and blaspheme and so speake against God Vita mors est in potestate linguae life and death is in the power of the tongue Metalls are iudged by the sound whether they be gold or brasse A man is iudged by his speech whether he be good or evill if his words be brazen his heart cannot be golden Chrysostome noteth that swearing came into the world when all untrueth entred into the World and all villany In the first age men were beleeved on their word but in the ages following they were scarce beleeved on their oath lying brought swearing swearing brought per

jury into the world Ex multis i●ramentis perventum est ●andem in pe●iu●ia in multil●quio non deest peceatum From many oathes men Chrysost came at last to perjury and in much speaking there is sinne with much water there goeth some gravell with much fire some smoke and with many words some lies as among many wounds some skarres Aquinas saith that we must use an oath as we use physicke which is not used but in necessity in diseases So an oath is to be used in necessity when the trueth otherwise cannot appeare Parcè utenda medicina parcè iur amentum A medicine Aquin. is to be used sparingly and an oath sparingly yet a number cannot talke but they must sweare As the girle said of Peter Thou art of Galilee for thy speech bewrayeth thee So these Mat. 26. swearers that thus speake against God are of the Divell By thy barking I know thee to bee a dog by thy hissing to bee a serpent and by thy swearing to bee a vile man Shall I call that a sweet fountaine that sendeth out nothing but brine salt water and sulphurous Shall I call that good earth that yeldeth nothing but briers and brambles And shall I call him a Christian The generall Iudgement most certaine that cannot speake five words but one shall bee against God one shall be an oath by God and by God As she said Call me not Naomi but call me Mara So call not these Christians but beasts monsters Divels as Christ called Iudas These men Iohn 6. 70. as S. Iohn said have the hornes of the Lambe but they speake like the dragon they have a shew of religion but they sweare like reprobates they speake by the mouth of a greater beast Apoc. 13. then themselves These men are like belles that hang in the steeple but they are not seene but heard so these men though they be nor seene they may be heard in the Ale houses and Tavernes as men passe by there they roare and sweare and speake against God and count it a gentlemenly quality In times past Gentlemen were knowne by three properties Learning Armes and Gentlenesse but now by swearing wantonnesse and taking of Tobacco I speake not of all God hath his number Lord how are men degenerated from that they have beene What a Metamorphosis is in the world Have men drunke of Circes cup or are they changed with Hecuba for railing at the siedge of Troy into dogges that they barke thus against God Well they shall come to Iudgement one day for this Christ will come and we expect it To give iudgement against all men and to rebuke all the ungodly among them of all their wicked deeds that they have committed and of all their cruell speakings which ungodly sinners have spoken against And Come Lord Iesus come quickly Apoc. 22. One thing further let me observe unto you that he saith Behold the Lord commeth with thousand of his Saints to give iudgement against all men c. That hee speaketh in the present tense not in the future tense to note the certainty of his comming So Esay Esay 9. said of Christ Vnto us a Child is borne yet was he not then borne but five hundred yeeres at the least after So Iohn spake Ecce venit Apoc. 1. 7. in nubibus Behold he commeth in the clouds and yet hee is not come but to note the trueth of his comming he affirmeth that he commeth The Apostle saith That Faith overcommeth the World and yet we are striving with the world as yet wee are in the 1 Iohn 5. 1. mayne battell as yet the plowers plough long furrowes on our backs as yet we strive unto bloud and yet he saith We have overcome the world because wee shall overcome it The Shepheards said that the words of the Angell were come to passe yet had they Luk 2. 15. Rom. 3. Numb 23. 19. not been a Bethelem Let God be true and all men liers He is not a man that hee should lye neither as the Sonne of man that hee should repent hath be said and shall he not doe it and hath he spoken and shall he not accomplish it Heaven and earth shall passe before one iot or tittle of his Luk 16 17. Word shall passe As for him that thinkes that the Lord will never come to iudgement nor that this body shall rise againe Let him remember that he who bringeth the Sunne out of his Chamber daily who reneweth the dead hornes of the Moone Psal 19. Psal 104. every moneth who dried up the sea in one night who caused None so vile but sometime feareth iudgemēt inwardly Aarons withered rod in one night to beare ripe Almonds who quickened Sara her dead wombe who revived the dead corne in the ground can raise againe this body and howsoever the Exod. 14. Gen. 18. 1 Cor. 15. wicked seare up their consciences with a hot iron yet I am perswaded there is none so wicked but sometime trembleth at the iudgement That the Lord shall come with thousand of his Saints to give Iudgement on all flesh c. None so riotous but sometime he saith Esca ventri venter escis Meate for the belly and the belly for 1 Cor. 6. 13. meate but God shall destroy both it and them None so covetous but sometime saith The rust of these things will be a witnesse against me None so blasphemous but at one time or other Iam. 5. 3. saith The plague departeth not from the house of the swearer None so adulterous but saith I may not make the Ecclus 23. 12. members of Christ the members of an harlot I may not make the 1 Cor. 6. temple of God the stable for the Divell And to conclude none so past all feare of God but sometimes saith This geare will not last alway what shall become of me when I stand before Gods iudgement seate Foelix trembled when he heard Paul preach of Iudgement and Adrian the Emperour said at his death Animula Act. 24. vagula blandula quo nunc vagaris O my little wandring tender soule whither doest thou now goe Thou wouldest not have the conscience of a damned creature to gaine tenne thousand worlds and to bee the Monarch of them for so many thousand yeers Well yee see there shall be a Iudgement yee see the person that shall be our Iudge The Lord he shall come in his owne person to iudge us and what a comfort will this be that hee shall come for us that went up to send the Comforter unto us Yee see the manner of his comming with thousand of his Saints The end of it to rebuke all the ungodly deeds which they have ungodly committed and of all the cruell speakings that wicked sinners have spoken against And now to make some use of all this that hath been spoken concerning this Iudgement The use of it is triple 1. For terrour 2. For comfort

Tim 3. Mar. 10. Iohn 8. Iudg. 3. Iudg 15. words and in workes this is both to have a shew of godlinesse the power of godlines this is to have both leaves fruit this is to be a true child of Abraham We read of the strength of Shamgar who slew six hundred men with an Oxe goad of Samson who slew a whole Army of the Philistines with a jaw bone of David who smote down a Giant with a pibble stone of Hercules 1 Sam. 17. who overcame a Lion and a Beare and threw downe the birds of Stinphalida and put downe an Amazon a mighty warrior and cut off the head of Hydra but as Lactantius said Lib. 1. cap. 9. these are nothing hee is a stronger man who overcommeth his wrath than hee that overcommeth a Lion he that treadeth under his desires than hee that casteth downe Birds and ravenous fowles he that suppresseth his lust than he that suppresseth the Amazons Hercules for all his strength was a slave to Omphale and sate spinning in a womans attire at her feete with a Rocke and a Distaffe He that is slow to anger is better than a mighty man and hee that ruleth his owne minde is better than hee that winneth a Prov. 16. 32. Citie We are desirous to know the state of our Salvation our Election and Glorification Let us then beginne where God beginneth at the renouncing of our lusts For the grace of God that bringeth Salvation to all men teacheth us to deny ungodlinesse and Tit. 2. 12. worldly lusts None can looke for the blessed hope but they that have denyed ungodlinesse worldly lusts None can say There is layd up for mee a crowne of righteousnesse but such as can say I have fought a good fight except they have striven against 2 Tim. 4. 7. their lusts Election is a thing revealed by steps As therefore it is madnesse to a man that climbeth a ladder to labour to set his foot at the first step on the highest step of the Ladder but to beginne at the lowest and so goe to the highest Paul maketh these steps Vocation Iustification Sanctification Glorification Rom. 8. so that if I would come to Glorification the highest step and is in Heaven with God then must I beginne at the lowest step But to prosecute this worthy point farther If I be called of God then am I justified if justified then am I sanctified if sanctified now then shall I be glorified hereafter Paul saith There is no condemnation to them that are in Christ Iesus Yea but who Rom. 8. are those Which walke not after the flesh but after the Spirit So then if I would know whether I be in Christ Iesus or no I must looke how I walke how I tame the flesh and the lusts of it If I finde that God in mercy hath wrought in me a change a hatred of sinne a love of vertue a zeale to his Gospell a care of his Glory a quenching of my lusts and concupiscence then is the conclusion inferred I am in Christ Iesus I am elected Thus wee If no sanctification no assurance of glorification make our election sure to our selves as the Apostle counselleth us Make your election and calling sure by good works it is known to God before the foundations of the World were laid but it is knowne to us by the effect of it so that still our rule holdeth Rom. 8. 2. 2 Pet. 1. 10. If we will know whether wee bee elected to live in Heaven with God we must ever looke how we lead our lives in earth with men Wee must give all diligence joyne vertue godly manners with our Faith and with Vertue Knowledge and with Knowledge 2 Pet. 1. 5 6 7 8. Temperance and with Temperance Patience and with Patience Godlinesse with Godlinesse Brotherly kindnesse and with Brotherly kindnesse Love For if these things be among us and abound they will make that wee shall not bee idle nor unfruitfull in the knewledge of our Lord Iesus Christ If these things bee then are wee happy if God hath changed us from carelesse to careful men and women from drinking riot whoredome prophanenesse to holinesse of life then are wee Gods then Heaven is ours Now live like a Christian among men and ever live like a Saint among the Angels of Heaven But now live in sinne in lusts and pleasures follow the flesh and then rot in the reward of it goe to the Divell and his angels the end of these thing is death I pray you Rom. 6. therefore as you love your life with God another day and assurance of it to your soules in this world Give your bodies a living sacrifice holy and acceptable to God and fashion not your selves according Rom. 12. 1 2. to this World but bee yee changed by the renewing of your minde and whatsoever things are true whatsoever things are honest whatsoever things are just whosoever things are pure whatsoever things pertaine to Phil. 4. 8. love whatsoever things are of good report if there be any vertue or if there bee any praise thinke on these things This desire is the fruit of our life and there is not in the world a better portion This we have chosen and in this we will dwell untill the fulnesse of time that we shall say in our course Nunc dimittis Lord now let thy servant depart in peace These shall assure us that we are the Lords cared Luk. 2. for heere and elected else-where to live with him for ever THE THIRTIETH SERMON VERS XIX These are makers of Sects naturall men having not the Spirit Sectaries cause division in the Church AS before in the former verse he called them Mockers walk●ng after their owne ungodly lusts so here he calleth them Sectaries not keeping the unity of the Spirit in the bond of peace not remembring that there is Ephes 4. 3 4. but one body one Spirit one faith one God and Father over all which is above all and in us all But these Sectaries set Altar against Altar and cut in sunder Christs seamelesse coate they divide Christ Such were the Corinthians one said I am Pauls another I am Apollos a third I am Cephas a fourth I am Christs Is Christ divided This dividing of Christ 1 Cor. 1. 12. is a signe that men are carnall unregenerate so reasoneth the Apostle Yee are carnall for whereas there is among you envying and 1 Cor. 3. 3 5. strife and divisions are yee not carnall and walke as men Who is Paul And who is Apollos but ministers by whom yee beleeved There was a rough Altar in Ierusalem to note the imperfection of the law and there was but one Altar to note the unity of the Church Well Exod. 27. said Ierome Meum propositum est antiquos legere singula probare tenere Iorome quae bona sunt à fide Ecclesiae Catholicae non recedere My purpose is to

as hee is righteous yea perfect as hee is perfect For wee must bee followers of God as deare children and walke in Love as he loved Ephes 6. us So much for Gods Love towards us And now to speake of our love to God and that the love whereby wee love God is a worke of Gods Love whereby hee loves man Causa diligendi Deum Deus est modus sine modo The Bern cause that wee love God is God himselfe the measure without measure And Saint Iohn saith We loved him because hee loved us first For our love springs out of his as the rivers from the Sea 1 Iohn 4. 19. his Love drawing our hearts to him as the Loadstone doth iron to it or as the Sardius doth wood our love answering to his Love as an Eccho to a mans voice and as one candle doth light another so the consideration of his Love to us doth cause a reflexion of our love to him And there bee many reasons to move us to keep our selves in the Love of God The first is his Commandement Thou shalt Deut. 6. 5. Deut. 10. 12. love the Lord thy God And againe What doth the Lord thy God require of thee but to feare and love him This our Saviour calleth The great Commandement The Commander is great the Object is great the use of the duty is great and their reward is great that take care to doe it and though there were no other reason to move us to love God but his bare Commandement yet were that reason strong enough to bind us the power of a King the authority of a Father the place of a master requireth obedience of a subject child and servant but God is our King our Father and Master and therefore his bare command is sufficient to bind us to love We must love God because he commands it and equity requires it him A second reason to move us to keep our selves in the Love of God is in regard of equity For seeing Almighty God doth love us it is a matter of equity that wee should requite love with love againe For though wee cannot love him as wee ought and as hee loveth us yet must wee love for ours is an ascending his a descending love and love descending is more naturall more fervent and vehement than love ascending as wee see in parents who love their children better then their children love them besides God loved us when wee were his enemies Ephes 2. Aug. Durus est animus qui si dilectionem nolebat impendere nolet rependere His heart is oke not flesh but flint that though hee will not beginne to love yet finding love will shew no love God doth love us out of his Love hee sent his Sonne his onely Sonne the Sonne of his Love into the world to save us hee giveth for us the earely and latter raine and reserveth Ier. 5. for us the appointed weekes of harvest yeerely Hee anointeth our head with oyle and our cuppe runneth over wee should bee Psal 23. 5. very unjust and injurious unto our selves if wee will not love him For all things worke for the best to them that love God Rom. 8. 28. Thirdly Commodity should move us to keepe our selves in the Love of God For first by this Love our faith produceth those good duties which wee owe unto God For faith is as one hand receiving love as the other giving For Faith worketh by Gal. 5. 6. Love And as Augustine saith Our life and all our conversation is named of our love Nec faciunt bonos vel malos mores nisi boni vel mali amores which being good or bad make our manners to bee thereafter such as our love is such is our life an holy Love an holy life an earthly love an earthly life if a mans love bee set on God his life must needs bee good and though this bee certaine That a man is justified by Faith yet this is as certaine that the life of a man is justified by love Rom. 3. Againe by the Love of God wee may know in what estate wee are in Saint Augustine saith Duas Civitates duo faciunt amores Aug. in Psal 64. Hierusalem facit amor Dei Babyloniam amor saeculi Interroget ergo se quisque quid amat inveniet unde sit Civis Two loves make two Citties the Love of God maketh Ierusalem the love of the world Babylon therefore let every man but examine himselfe what hee loves and hee shall see in what estate hee is and to what City hee belongs As a man by looking upon a diall may know the motion of the Sunne in heaven so by looking upon the thing hee loveth hee may know in what estate hee standeth whether hee belong to Babylon or Ierusalem to Hell or Heaven to God or the Divell Againe the Love of God ingenders in us the love of the We must love God because duty requires it godly for God for as hee that loves the Father cannot but love his children and as hee that loves his friend will not misvse his picture so hee that truly loves God will love Gods children which are the lively pictures of God this love is comfortable because it assureth us that wee are Christs disciples and by this wee know that wee are translated from death to Ioh. 13. 1 Iohn 3. 14. life Againe from the Love of God ariseth much grace and goodnesse as much water from one spring Non habet viriditatem ramus boni operis nisi manserit in radice charitatis Good works wither except they bee nourished by this Love As the love of mony is the root and nourisher of all evill so the Love of God is the mother and nurse of all good of all pious offices to God and Christian duties to man To conclude this point the Love of God is as strong as death for as death doth kill the body so our love to God doth mortify our love to the world and dispels rancour wrath malice and as the rising of the Sunne doth chase away the darkenesse of the night so the Love of God doth drive away the inordinate love of worldly vanities and thus yee see the utility of the Love of God 4. Wee ought to keep our selves in the Love of God because hee is our gtacious Father and of his owne good will begate he us through the Word of truth Now if a child must love his father Iam. 1. 18. of whom hee hath received a part of his body how much more ought wee to love God qui animam suam infundendo creavit creando infudit of whom hee hath received his soule and unto whose goodnesse hee stands obliged both for soule and body Hereupon saith Iob Thine hands have made mee and fashioned mee Iob 10. 8 11 11. wholly round about thou hast cloathed mee with skinne and flesh and joined mee with bones and sinewes Thou hast given mee

amaenitas Veris abundantia Autumni Bern. requies Hiemalis There shall bee the fairenesse of Summer the sweetenesse of the Spring the pienty of the Autumne and the Winters rest Nay God shall bee all in all unto us Heaven is described in the Apocalyps that the walls are of precious stones 1 Cor. 13. the gates pearles the porters Angels the streetes payed with gold the City Interlaced with crystall rivers the bankes set with trees of life which beare fruit monethly and the leaves cure the Nations Their Sunne is the countenance of God their day never endeth their felicity never decayeth their state never altereth You have beene in mount Horeb where you saw thunderings and lightenings now are yee called to mount Thabor where yee shall injoy the glory of Christ Iesus and say with Peter Bonum est hic esse It is good to bee here Let them make account of this life who make their Lusts their guides their Belly their god their Kitchin their faith the World their Friend and are not onely in it but of it But our Countrey is Heaven our friends Angels our companions the Saints our Father God our mother the Church our brother Christ our guyde the holy Ghost our inheritance Ierusalem that is from above The Saint by loving another as himselfe hath as many joyes as fellowes and for that they all love God more than themselves they take more pleasure of his blisse than all their joyes besides the damnation of their friends grieveth them not because it standeth with the glory of God which is more to them than all their blisse And thus yee see the joyes of life and yet all that I have said of Heaven where wee shall leade a life eternall and possesse a Paradise of infinite pleasure is nothing it is but stilla mari a drop of water to the whole sea scintilla igni comparata as a sparke compared to the great fire of Aetna it is nothing there In Heaven no decay or damping of ioy needeth no Sunne to shine no Moone to give light no porters the gates of it are open continually there is food better than the Mann that fell from Heaven apparell finer than Aarons Ephod Ecclus. 18. 9. Exod. 16. Exod. 30. Psal 133. 2. Mat. 24. Apoc. 2. Hebr. 12. 22. Mat. 17. Esa 11. perfume sweeter than the perfume of the Tabernacle a building more stately than Salomons Temple there is Paradise without any Serpent to tempt us Mount Horeb without any Thunder to feare us Mount Thabor without any change to greeve us Libanon without any Wildernesse to rent us there is mirth without mourning and such joyes and delights that if all the plants of the Earth were Pennes if all the Earth were Paper if all the Sea were Inke if every Man Woman and Childe were a good Pen-man yet they were not able to expresse the thousandth part of these joyes Hic in terris omnium rerum est vicissitudo here in earth all things alter and change after Day commeth Night after Winter Summer after Sickenesse Health after Life Death after Youth old Age after Pleasure Paine but there is Day without Night Summer without any Winter Health without any Sicknesse or Sorrow Life without Death Youth without old Age Pleasure without any Paine there is the Beauty of Absolon without Deformity the Strength of Samson without any Debility the Wisedome of Salomon without any Folly We shall come from Faith to Sight Aug. Epist. 121. Pro●e Viduae from the Glasse to the Face from Aenigma to a plaine Truth Hic enim ambulamus per fidem non per aspectum here wee walke by Faith and not by Sight Nunc in spe ●unc in re Now in Hope then in Deede Nuncforis tunc domi Now abroad then at home For when this earthly house of this Tabernacle shall bee destroyed wee shall have an house not made with hands but eternall in Heaven For 2 Cor. 5. 1. as the Father said Quid ibi deesse potest ubi Deus est cui nihil deest What can there bee wanting where God is to whome nothing is wantings O beati visio videre Regem Angelorum Sanctum sanctorum Deum Coeli Rectorem terrae Patrem viventium O blessed sight to behold Aug. lib. despir c. cap. 57. the King of Angels the Holy of holies the God of Heaven the Ruler of the Earth the Father of the Living Woe to mee miserable creature quoth August which am not where the holy Saints bee for your life is without all gunne-shot and danger of death your knowledge without errour your love without offence your joy without any annoy I alas am in the region of the shadow of death I know not my end I would depart hence but I know not when I would dye and this haply shall bee my last day But many have no regard at all of this life they looke too much to the pleasures of the world which makes them not to looke into the powers of the life to come not to looke to eternity It is said of Moses that he chose rather to suffer afflictions with the Hebr. 11. 25. people of God in Aegypt then to enjoy the pleasures of sinne for a season The wicked the Infidels have made a Covenant with death and are Divers errors concerning eternall life with Hell at an agreement they beleeve not eternall life they hold with the Sadduces that there is no resurrection nothing maketh us loth to dye but unbeliefe Withipoll wished to live five hundred Esa 28. 15. Mat. 22. yeers though but in the shape of a toade Paulus tertius said at his death Nunc tria experiar Now shal I trie three things Num sit Deus whether there bee a God num anima sit immortalis whether the soule bee immortall num sit vita post mortem and whether there be a life after death The Borussians and the Irish cry to their dead Quare mortuus es Why diddest thou dye Thou hadst wife children corne cattell oh why didst thou dye They have no hope But brethren things present will bee past and things future will 1 Thess 4. bee present and last for ever this life is no life It were long to rehearse all the errors that Satan hath troubled the Church withall in this point I will name but some of many first the Libertines erre who say that all men shall be saved all shall goe to Heaven contrary to that which our Saviour saith Not every one that saith Lord Lord shall enter the Kingdome of Heaven And Mat. 7. 14. againe Many shall come in that day and shall say Lord Lord have not wee prophesied in thy name cast out Divels in thy name and done many miracles in thy name But he shall answere them Depart from me for verily I know you not And the Prophet telleth us That though the Esa 10. 21. number of the children of Israel bee as the sand

of the sea yet shall but a remnant bee saved The Atheists erre also who say Non est Deut There is no God no Divell no heaven no hell contrary to that of our Saviour Goe yee cursed into everlasting Hell fire The Lucianists and Epicures erre who place all happinesse in Mat. 25. 34. 41. the pleasures of this life contrary to that of the Apostle If in this life only we have hope in Christ wee are of all men the most miserable 1 Cor. 15. 19. The Philosophers and Pagans erre who define felicity to be the abundance of riches joyned with vertue and not the fruition of God in Christ Iesus contrary to that of our Saviour This is life Iohn 17. 3. eternall to know thee the only true God and Iesus Christ whom thou hast sent this indeed is felicity this is happinesse The Pep●sians erre who say that the heavenly Ierusalem is in this earth contrary to that of Paul who saith Ierusalem which is above is free which is the Gal. 4. 26. mother of us all The Origenists erre who say that the Divels shall bee saved contrary to Math. 15. The Chiliasts or Millinaries erre who say that Gods Kingdome shall last but a thousand yeeres contrary to that of the Apostle which saith That wee shall be ever 1 Thess 4. 17. with the Lord and indeed there shall never bee end of this life it shall be eternall eternall not in respect of beginning but in respect of ending it shall continue for ever and unto this end Paul saith That Christ hath abolished death and brought life of immortality 2 Tim. 1. 10. unto light by the Gospell they that have an entrance into this life shall never see end of it Suppose that the whole world were a Sea and every hundred yeeres expired a bird must drinke up one drop of it in processe of time it would come to Heaven set out by comparison of the Wombe and World passe that this huge Sea shall bee dryed up but yet many millions of yeeres must bee passed before this were done Now if a man should injoy this happy life but for the space of time in which the Sea is drying up hee would thinke his case most happy and blessed but behold the Saints shall injoy this happie life not onely for that time but for ever it is an everlasting life wee shall never see end thereof And as for the glory and happinesse of this life the quantity and quality may bee gathered from the situation of the place for Coelum Empyreum is higher than all the Heavens for Paul nameth it the third Heaven and it is called The Land of the living as if 2 Cor. 12. Psal 27. the Land which we now inhabit were a Land of dead men indeed We be dead but our life is hid with Christ in God Now if in this Col. 3. 3. Region of dead men the creatures bee so noble precious what are they in Heaven in terra viventium in the land of the living In this land of the dead behold the greatnesse of the Heavens the brightnesse of the Stars the beautie of the Earth the plainenesse of the fields the highnesse of the Mountaines the greatnesse of the Vallies the Flouds and Rivers running like the veines in a mans body Si omnia haec in terra mortuorum if all these things bee in the land of the dead what shall bee in the Land of the living Againe wee know that there bee three places in this life the first is the Wombe the second the World the third Heaven betweene these places there is a proportion For Heaven is so much greater than the World as the World is greater than the Wombe and the more excellent as well for continuance of time as greatnesse of place As touching continuance of time the first life is no longer than nine moneths the second life is fourescore yeeres the third is infinite and eternall Furthermore the diversity of dwellers in Heaven and Earth doe notably set forth unto us the difference of these two places Haec terra plena peccatorum this Earth is full of sinners 2 Pet. 3. 13. illa justorum that of just and righteous men for there dwelleth righteousnesse this of Men that of Angels for there are a company of innumerable Angels here penitents inhabit there such as have their sinnes forgiven them doe dwell Here men Hebr. 12. 22. militant there men triumphant here friends and enemies there friends onely and the elect If the inhabitants doe so differ how much doe the places differ There God shall be fulnesse of light to the understanding abundance of Peace to the Will Bern. continuance of eternitie to the Memory there the wisedome of Salomon shall bee ignorance the beautie of Absolon deformity the strength of Samson debility the treasure and wealth of Princes povertie Cur ergo in Aegypto haeremus Why doe we still sticke and stay in Aegypt Why doe wee not goe the direct way to Canaan Why feed we of acornes and not of the Tree of Eternall life the gift of God through Christ Life Why drinke wee of broken Cysternes and not of the waters of life If wee had but a little sight of this Heavenly Ierusalem wee would despise Babylon for in Heaven wee shall see God and bee equall with the Angels there wee shall partake of so great joyes as no Geometrician can measure so many as no Arithmetician can number and so wonderfull as no Rhetorician can utter had hee the tongue both of Men and Angels O ineffabilis delectatio O unspeakeble delight where God is their object a looking glasse for their eyes musicke for their eares hony for their taste sweet balsome for their smell a posie of all delights for their Heavenly hands Seeing then that there bee such and wee looke for such things Let us bee diligent to bee found of him in peace without spot and blamelesse 2 Pet. 3. 4. But to proceed As hee would have them to looke for eternall life so here he telleth them how they shall come by it namely by Christ for eternall life is the gift of God and commeth of meere mercy not of any desert of ours we never brought stone to this building The builder and worker is God we never brought one dish to this bāket Omnia parata sunt all things are ready we never spun 2 Cor. 5. 1. Mat. 22. one thread of this garment the garment is Christ alone therefore wee are willed to put on the Lord Iesus wee never deserved Rom. 13. 14. the least drop of the joyes of Heaven we be servi inutiles unprofitable Luk. 17. 10. servants Et quid possunt inutiles servi mereri nisi flagellum And what can unprofitable seruants deserve but the whip Quaeris merita quoth Aug. non invenies nisi poenam Doest thou seeke Merit thou shalt finde nothing but punishment if we stand at Aug. the

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

as Chaffe the least blast of Gods wrath will overthrow all their happinesse and felicity which at the best is most uncertaine and mutable Iob saith They spend their dayes in pleasure and suddenly goe downe to Hell And hee saith The Lord Iob 21. 18. doth make them as stubble before the winde and as chaffe shall they bee dispersed for in a moment they are gone and like chaffe scattered abroad the godly are as trees the wicked are as chaffe there is difference betweene chaffe and trees Ieremy layeth out the estate of the wicked by comparing them to sheepe Let us talke with thee of thy judgements saith Ieremy Ier. 12. 1 2 3. to God Wherefore doth the way of the wicked prosper Why are all they in wealth that rebelliously transgresse Thou hast planted them and they have taken roote they grow and bring foorth fruit thou art neere in their mouth but farre from their reynes and at last hee saith Pull them out like sheepe for the slaughter and prepare them for the day of slaughter Now they live and within an houre are led to the shambles Iob compareth them to a dreame or vision in the night and saith That the rejoycing of the wicked is but Iob 20. 5 8 9. short and the joy of hypocrites is but for a moment hee shall flee away as a dreame and they shall not finde him and shall passe away as a vision in the night so that the eye which had seene him shall see him no more and his place shall see him no more Moses compareth them to a tale that is told and hee saith that they bring their yeeres to an Psal 90. end as a tale that is told and Saint Iames to a vapour that continueth but a little season How soone is the yee moulten How soone Iam. 4. is the flowre withered How soone is a vapour consumed of the Sunne How soone is a dreame vanished How soone is a tale told How soone is a ship past How swift is the flight of an Iob 4. 25. Eagle And such is our life so elegantly David setteth out their fall I have seene saith hee the wicked strong spreading himselfe like a greene Bay tree yet he passed away and he was gone I sought him but hee could not bee found they are gone they shall no more returne Psal 37. 35 36. to their faire houses and their places shall know them no more where they dwelt how they lived we know but where they dyed where they are God knoweth they were here but they are gone Ederunt biberunt riserunt luserunt they have eaten drunken laughed sported and made themselves merry but suddenly No mans estate permanent they are gone Feare dwelleth in their houses and brimstone is scattered in their habitations their rootes are dried up beneath and above is his branch cut downe his remembrance shall perish from the earth and Iob 18 15 16 17. hee shall have no name in the street David in his Epitaph cryeth out Quomodo ceciderunt potentes How are the mighty overthrowne So how are these wicked ones overthrowne So Saint Ambrose made it the foot of his song speaking of the death of the three noble Emperours Valentinian Gratian and Theodosius Omnibus O Valentiniane Gratiane speciosi fuistis O Valentinian and Gratian that have beene Oratione funebride Theodosi● obitu Gratiani beautifull to all and admired of all conjoyned in life not divided in death one grave did not separate them whom one affection joyned together meeker than Doves swifter than Eagles stouter than Lions gentler than Lambes the bow of Gratian never turned backe neither did the sword of Valentinian returne empty Quomodo ceciderunt potentes How are the mightie fallen O quomodo O how how Againe speaking of Theodosius hee saith Obitum ejus omnia elementa moerebant All the Elements mourned for his death the Sunne was eclipsed the Moone did not shine the Ayre was darkened the Earth trembled the Waters roared and the whole World bewailed the losse of such a man Quomodo ceciderunt potentes O quomodo corruerunt How are the mighty fallen How are the mighty overthrowne c. No mans state is permanent let no man trust his present state for how soone are rich men impoverished How suddenly are wise men infatuated How soone are the honourable abased How suddenly are the strong weakened How suddenly are the faire blemished Laban hath lost his sheepe Achitophel his wisedome Haman Gen. 30. 2 Sam. 16. Ester his honour Samson his strength Absolon his beautie Dionysius his kingdom How suddenly do the wicked perish The wicked are as men in the fire ready to be burned as prisoners adjudged ready to be executed as sheepe for the shambles For behold Pharaoh now sitting in his chariot now drowned in the Sea Exod. 14. and meate for Haddockes Behold Balthasar now tossing the pots and by and by quaking like a beast behold Herod now sitting in a chaire of gold and the people crying The voyce of a God and not of a man and presently strucken of an Angell and eaten of Wormes behold Dionysius to day a King in Syracuse to morrow a Schoole-master in Corinth Lastly behold Cardinall Woolsey with silver pillars pollaxes and golden crosses writing I and my King and within a while dead at Leicester of an Italian Figge with his stinch putting out the torch To these examples of Balthasar Pharaoh Dionysius and others ●erome addeth many more Nam feriunt summes fulmine montes subitò The Lightnings strike the high mountaines suddenly Constantins Death comes not sudden to the godly dyed suddenly in a Village called Mopsi Iulianus was suddenly hit with an arrow from Heaven Iovinianus stifled with stinch in a vomit of bloud Valius perished in the warres against the Goths Gratian was slaine suddenly at Lions Valentinianus the younger was hanged Procopius Maximinus Eugenius quoth he dyed suddenly on the sword they say that Gregorie the thirteenth died suddenly of a Rheume of whom Beza wrote Nec panifex nec potifex sed carnifex Papa pater pontifex This is the case of all men But what wicked man will beleeve this till hee feele it Every man flatters himselfe till the plague come and then hee cryeth out that it came too suddenly it came ere hee looked for it For certainely when a man shall heare the words of the curse and Deut. 29. 19 20. blesse himselfe in his heart and saith I shall have peace although I walke after the stubbornnesse of mine owne heart thus adding drunkennes to thirst the Lord will not bee mercifull unto him but the wrath of the Lord and his jealousie shall smoake against that man and every curse that is written in this booke shall light upon him and the Lord shall put out his name from under Heaven Salomon noteth three things in the wicked their plague commeth shortly suddenly and without recovery for marke his words His destruction

of the riches and wisedome and knowledge of God how unsearcheable are his judgements and his wayes past finding ●ut Yea so wise a God is hee that deprehendit astutos in astutia that hee taketh the wilie and subtill in their craft and subtiltie nay there is no Wisedome there is no understanding there is no Counsell against the Lord. Let us Prov. 21. alwayes then submit our selves to this onely wise God who knoweth how to deliver us out of temptation and trouble and to 2 Pet. 2. punish the wicked for with him is wisedome and strength hee hath counsell and understanding Iob 21. 22. I am come unto the second title and that title is that hee calleth him a Saviour yea our Saviour a title of great comfort hee is able to save us hee is willing to save us what now is wanting to our full consolation There is power there is will in him to save us upon these two pillars resteth our faith So Saint Peter comforted the dispersed Church for having shewed how that through the aboundant mercy of our God wee are elect and regenerate to a lively hope and how faith must bee tried hee commeth at last to this salvation here spoken of and telleth them that they shall one day receive the end of their faith even the salvation of their soules The which salvation in Christ is no new thing but a thing prophesied of old salvation is the thing that wee all long for for there is none so wicked but he would bee saved and no salvation but in Christ There is no other name given unto men by which they shall bee saved save onely by the name of Act. 4. 12. Iesus hee is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Saviour so called at his birth This day is Luke 2. 11. borne a Saviour which is Christ the Lord so named before his birth Thou shalt call his name Iesus for bee shall save his people from their Mat. 1. 21. sinnes And thus called after his birth and Ioseph called his name Iesus a title knowne in Heaven honoured in Earth and feared in Hell He is a Saviour a powerfull Saviour when he Mat. 1. 25. was weakest then did he the greatest works that ever were done hee was powerfull in his life in doing miracles in giving sight Christ is properly called the Saviour to the blind eares to the deafe tongues to the dumbe legges to the ame life to the dead O but more powerfull at his death in saving the world For then the Sunne was darkened the earth trembled the stones clave in pieces the graves opened the dead raised his death reached to Heaven to earth to Hell the Angels rejoyced the Divels trembled and all men were comforted Let Satan boast like Rabsache that God cannot deliver Ierusalem out of his hands that God cannot deliver the elect from his power he is a lier the God of peace shall tread him under our feete shortly our Michael hath cast downe the Dragon we may sing the ●o Paean the joyfull triumph with the Saints Now is salvation in Heaven and strength and the Kingdome of God and the power of his Christ for the accuser of our brethren is throwne downe which accused them day and night before God and they overcame him with the blood of the Lambe For indeed Christs death was our life his sacrifice our satisfaction Lact. his labour hath eased our burthens his wounds our curing his stripes our healing his curse our blessing his damnation our absolution Finely saith one Thou art sicke hee is the Physician of thy soule yea dead in sinne hee is thy Saviour and reviver thou art starved through sinne hee is the bread of life thou art thirsty hee is the water nay dead with thirst hee is the ever-springing well the River of Paradise one drop whereof is more than all the Ocean The Graecians for an earthly deliverance by Flaminius cried so loud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the earth gave an Eccho and a rebound that their cry made the Fowles of the ayre to fall downe dead their voice and shoute was as the sound of a thunder how much more cause have wee to reioice in the Lord Iesus who saveth both body and soule and delivereth from dangers of this life and the life to come The Angels sung at his birth Glory be to God on bigh Luk. 2. in earth peace good will towards men No tongues of men or Angels are able to expresse this benefit it is a greater my stery than so for so the Apostle confesseth saying Without controversy great is the mystery of godlines which is God is manifested in the flesh justified 1 Tim. 3. 16. in the spirit seene of Angels preached unto the Gentils beleeved on in the world and received up in glory Moses saved Israel from Pharao Christ saveth us from the Divell hee from Aegypt Christ from hell hee brought them into the land of Chanaan Christ will bring us Exod. 12. Col. 1. into heaven hee sprinkled the dore posts with the blood of the Lambe Christ our hearts with his owne blood The Papists are injurious to Christ and breake in upon his titles and offices making him either no Saviour or else but a little Saviour in ascribing salvation to Agnus Dei to the blood of Martyrs to Crosses Masses Papists doe as much incroch upon Christ as the Turkes doe they will not acknowledge election justification to come from grace as a right Popish doctrine tends to the disgracing of Grace Father but from workes a stepmother all their doctrine savours of pride blaspheming grace and the worke of grace Note their doctrines de igniculis virtutum insitis à natura of sparkes of vertue grafted in us by nature de gratia operante coōperante of operating and coōperating grace de puris naturalibus of pure naturals they will not suffer any body to call God Father and yet is hee the Father of Mercies and God of all 2 Cor. 1. 3. comfort The Church of Rome saith That all the actions of men unregenerate bee not sinne that originall sinne needeth no repentance that a man by meere naturals may love God feare God and beleeve in Christ that a regenerate man may fulfill the whole Law as said the Trident Councell that wee may doe works of supererogation Et quid nunc relinquitar Christe Iesu And what is now left for Christ Iesus The Iesuites aske Why is it not as honorable for God as great glory to powre in an inherent righteousnesse into us as to give us a reputed or imputed righteousnesse But so they may aske Why God kept not Adam from falling Had it not bene as honorable to have kept him from falling No no for then wee had not knowne the sweetnesse of the Messiah So it may seeme as honorable Gen. 3. 15. for God to have kept us from sicknesse but then we had not knowne the goodnesse of the Physician

understanding What blindnesse hath possessed our braine And how hath a covering of brawne covered our hearts that wee give no Majestie to God That which Paul said of the Gospel If our Gospell bee hid it is hid to them that 2 Cor. 4. 3 4. are lost in whom the God of this World hath blinded their mindes So say I of Gods wonders This sinne of England is written with an Iron penne and with a point of a Diamond God revealeth himselfe Ier. 17. 1. to the World six wayes 1 By his Word 2 By Visions Act. 26. 18. Esa 1. 1. 3 By Dreames 4 By Wonders or Miracles Numb 12. Iohn 5. Mat. 28. 19. 5 By Sacraments 6 By Types and figures By foure or five of these meanes God hath made himselfe knowne to us especially by wonders yet wee know him not wee are greater fooles than Nabal and verier beasts than ever was Nabuchadnezzar 1 Sam. 25. Dan. 4. Ier. 8. 5 6 7. God must end us before hee mend us wee are turned backe to a perpetuall rebellion Wee give our selves to deceit and will not returne no man repents him of his wickednesse saying What have I done Every one turneth to his race as the horse to the battell Even the Storke in the ayre saith God knoweth her appointed times and the Turtle and the Crane and the Swallow observe the time of their comming but my people knoweth not the judgement of the Lord. This is a nation that heareth not the voice of the Lord nor receiveth Discipline shall not these two great earth-quakes this yeere the one in the day the other in the night worke in us a feare of Gods majestie It is a token Am●● 1602. that God is angry and so applied by the Prophet The earth trembled and shoke the very foundations of the Earth were seene at thy chyding at the blasting of the breath of thy displeasure Psal 18. When God would take revenge of the people in the dayes of Tiberius hee overthrew with an earth-quake twelve Cities of Asia and in Constantines dayes ten or eleuen townes in Campania Lipisius when the Iewes under Iulian had tooles of silver to reedify Gods dominion is in all creatures especially in man Ierusalem the earthquake in the night destroyed their worke in the day fire from heaven burnt up their tooles The righteous will see this and rejoyce and all iniquity shall stop her mouth and who is wise that hee may observe these things that God is a God of Majesty and magnificence for it is he alone that doth wondrous things The fifth thing here attributed to God is Dominion which is the authority of commanding and making Lawes unto all men in the world by which meanes God ruleth and hath a dominion or Kingdome in every one of us whereof the Lord Iesus speaketh in the knitting up of his prayer to God For thine is the Kingdome c. Of this David speaketh The Lord hath prepared his Mat 6. 13. Psal ●03 19 22. Throne in Heaven and his Kingdome ruleth over all And againe Praise the Lord all works of his in all places of his dominion And againe Thy Kingdome is an everlasting Kingdome and thy dominion endureth Psal 145. 13. throughout all ages And here learne a profitable lesson that when wee obey the Word of the Lord and suffer it to rule and overrule our passions then hath God a Kingdome and wee ascribe Dominion to him hereof the Lord Iesus spake For when Luk. 17. 20 21. hee was demanded of the Pharises when the Kingdome of God should come He answered them and said The Kingdome of God commeth not with observation neither shall men say Loe here or loe there for behold the Kingdome of Heaven is within you he meant not the Kingdome of glory but of grace For this dominion or Kingdome is threefold of Power Grace Glory The Kingdome of Power is whereby God subdueth his enemies and Tyrants of his Church and crusheth them in pieces like a potters vessell and of this Kingdome the Prophet thus Psal 2. 9. Psal 93. 1. Psal 97. 1 2. speaketh The Lord reigneth and is cloathed with Majesty the Lord is clothed and girded with power c. And againe the Lord reigneth let the people tremble hee sitteth betweene the Cherubins let the earth bee moved the Lord is great in Zion and high above all people His Kingdom of Grace is that wherby God ruleth in his elect through his Spirit inwardly as his Word outwardly whereof the Prophet speaketh thus With righteousnes shall he judge the poore Esa 11. 4 5 6. and with equity shall hee reprove c. Iustice shall bee the girdle of his loynes and faithfulnesse the girdle of his reines the Wolfe shall dwell with the Lambe and the Leopard shall lye with the kidde and the calfe and the Lion and the fatte beast together and a little Child shall lead them When the corruption of our nature beginneth to bee like the house of Saul weaker and weaker and faith repentance zeale knowledge and other graces of the Spirit stronger and stronger in us and wee now beginne to love feare trust and serve and obey God then is the Kingdome of grace in us The Kingdome of Glory is that wherein the Angels and Saints We count our selves subjects of Christs Kingdome of grace but are rebellious departed now are and wee shall bee hereafter when mortality shall be swallowed up of life when wee shall sing the songs of our triumph O death where is thy sting O Hell where is thy victory The songs of our joy such as none can understand save the hundred forty and foure thousand which are received up from 1 Cor. 15. the earth But here hee meaneth chiefely the Kingdome of grace for God is a King everlasting immortall invisible and onely wise Wee 1 Tim. 1. 17. are then his subjects The Lawes are the Word Psal 2. 8. Psal 119. 105. Ephes 6. 12. The enemies of this Kingdome are Satan sinne death Hell domination the flesh and the wicked The time of it is to the worlds end Mat. 28. 20. The place is this world and the world to come Apot. 5. 10. But ô foolish men how doe wee pray for this dominion and Kingdome of the Lord when in our works wee destroy it When wee rebell against the Word like a rebellious nation Ezech. 2. 3 4. and like impudent children and stiffe-hearted As the horse rusheth into the battell so we rush into our sinnes we sinne Ier. 8. 6. Ephes 4. 19. with greedines wee draw it with cordes of vanity wee love the wicked we loath the godly we freeze in love we boile in malice Esa 5. we sell vertue we buy vice we refuse Christ we chuse Barrabas wee lay away life and embrace death wee overthwart the will of God in all things wee follow our owne wills and desires wee are traytors to God in

Spirituall presence hee is with his Church unto the end of the world secundum ineffabilem invisibilem gratiam impletur illud Ecce vobiscum sum according to his unspeakable and invisible grace that is fulfilled I am with you alwayes to the end of the world but according to the flesh which the Word did take and as hee was borne of a Virgin and apprehended of the Iewes and fastned to the Crosse and as he was taken from the Crosse and wrapped in linnen clothes and laid in the grave that is fulfilled which is said Mee yee shall not have alwayes for forty dayes after Iohn 20. his resurrection hee ascended Et non est hîc and hee is not here for hee sitteth at the right hand of his Father in Heaven est hîc and yet he is here for he departed not from them in regard of his Majesty and power but is still with them Magna quidem sententia tali viro digna A worthy saying fitting so worthy a Father As the soule is whole in the whole body and whole in every part of the body so Christ secundum potentiam by his power and might is all whole in Heaven all whole in earth and all The Christian is strong in Christ who is all sufficient whole in every part of the earth and this is our comfort for in his passion love is kindled in his resurrection faith is confirmed in his resurrection hope is strengthned for while our Head by his power ascended into Heaven wee also with him shall together ascend For all power is given unto him If Iacob understanding that Mat. 28. Ioseph was alive could say Sufficit mihi quòd filius meus vivit It suffiseth me that my sonne liveth much more ought every faithfull Gen. 45. soule to say It sufficeth mee that Christ liveth and sitteth at the right hand of his Father who is unto me in mourning mirth in hunger meate in sicknes health in poverty wealth in darkenes light in weakenes power in death life and this is to give power to God alwayes to depend and hang on his power not to say as the Aramites to make him weake in one place and at one time and strong in another place and at another time but strong 1 Reg. 20. 28. for ever in his strength wee are strong in his victory wee overcome In all things wee are more than conquerors through him that loved Rom. 8. 37. us Conquerers and more than conquerers What is this more than Conquerors O noble Apostle thou wantest words to expresse thy meaning what men or Angels can expresse it fitly what wee shall call this more Rest in him trust in him though your bodies bee weake your beauty fraile your health uncerten your life short your honours vaine your pleasures brittle your troubles great your wisdome little your vertues few your affections many and turbulent and one day yee shall bee conquerours and more then conquerours for his power is made perfect through weakenes he can bring strength out of weakenes light 1 Cor. 12. 9. out of darkenesse life out of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and make the weake things of the world to confound the mighty 1 Cor. 1. 27. Thomas Aquinas doth set out unto us the power of God by the Aquin. order of naturall things Nam majora sunt quae semper nobiliora for they be the greater which are alway the most noble saith hee As in the Elements the Water is ten times more then the earth in greatnes the ayre is greater than the water the fire which wee call the ayre is greater than the ayre and the Heavens are greater than the fire and the highest Heaven greater than the rest because it containeth and is not contayned God therefore which made all is more noble more great than all and is infinite in his essence and power Sum qui sum I am that I am is his name he is of himselfe as Kings are of themselves in their owne Kingdomes we of him as the authority of Magistrates dependeth on the King I am that I am is his name As the eye Exod. 3. which is ordayned to see all colours wanteth all colour otherwise all things should seeme to bee of the same colour so the first Mover is subject to no body and yet can rule all bodies by his power and to bee ruled of none his power is incomprehensible The meditation of Christs power is sweet and comfortable who can despaire knowing that in him is fulnes of power Thus the Christ is all in all unto us Apostles solaced themselves among the middest of their persecutions thus let us solace our selves for who can doe as Christ Act. 4. hath done Aesculapius among the Heathen is adored as God in physicke but Christ hath cured all diseases he hath given sight to the blind and tongues to the dumbe and legges to the lame Mat. 9. Luk. 7. and life to the dead Aesculapius did it by hearbes but Christ by his Word Hercules is adored for his strength for killing men beasts and monsters but Christ hath overcome Divels and death it selfe Bacchus is worshipped for wine and Ceres for bread but Christ Hebr. 2. turned water into wine and fedde five thousand men with five 1 Cor. 15. Iohn 2. cap. 6. loaves and two fishes Minerva is famous for learning but Christ by twelve unlearned men subdued the world Alexander with the sword and the Apostles with the Word one of the greatest miracles in the world Athanasius libro de incarnatione Christi layeth out the power of Christ foure wayes that at his first comming the miralces of Boetia Licia Lybia Aegypt Cabirus ceased and secondly all the oracles of the Divels in Delphos Dido Delos and all Greece thirdly their magicke of Chaldaea and India vanished then away and lastly that the wisdome and eloquence of Philosophers was silenced and suppressed by the doctrine of the Apostles Whereupon libro de Passione Dei he thus crieth out O Christe tu lumen nobis in tenebris illuminasti thou ô Christ our light didst Iohn 3. 19. lighten us in darkenes thou at the right hand of thy Father hast Act. 2. loosed our sorrowes thou being life hast quickened us being dead Col. 2. thou being poore hast inriched us with thy poverty thou being 2 Cor. 8. Rom. 8. 38. our Mediatour hast reconciled us to thy Father thou art to us all in all If any object that hee cannot doe some things for hee cannot lie I answere that Gods power doth not fight with Gods truth Dicitur omnipotens faciendo quod vult non patiendo quod non vult he is called Omnipotent in doing what hee will not in suffering what Aug. lib. 5. de Civitate Dei hee will not Nil Deo difficile There is nothing hard for God Potest Deus omnia sed non vult God can doe all things but hee will not

Dei opera assiduitate And yet all men wonder at these things not because they August Tract 24. in Iohn be greater but because they bee rarer Miracles and the workes of God waxe vile by assiduitie August Oh brethren It is as great a worke of God to keepe us in body from the Divell For if hee might have his minde hee would teare us in a thousand pieces and there should not bee a man left a live upon the Earth Hee that deceived Eva he that slew Iobs children and Gen. 3. Iob 1. 1 Reg. 22. Act. 19. Tob. 3. cattel hee that was a lying Spirit in the mouth of the false Prophets hee that wounded the seven sonnes of Sceva a Iew overcame them and prevailed he that killed Sara her seven husbands in seven nights would kill us every night if God kept us not Let us therefore commit our selves to God Tertullian saith Tertul. libro de Patientia Si injuriam apud Deum deposueris ultor est si dolorem consolator est si morbus medicus est si damnum restitutor est si mortem resuscitator est If thou indurest wrong for Christ sake hee is a revenger if sorrow God preserves bodies and soules hee is a comforter if sickenesse he is a Physitian if losse he is a restorer if death hee is a reviver he is the resurrection and the life He is quoth one in our sickenesse a restorer in our prisonment a deliverer in our saile a marriner in our cities a Mat. 9. Psal 146. Psal 107. Psal 127. Exod. 15. Act. 17. 1 Cor. 13. Psal 30. 5. watchman in our buildings a carpenter in our battels a souldier in our life a keeper in our death a restorer Blessed be God who alwaies keepeth us In how many Agues Palsies Gouts Apoplexies hath God kept us in how many sicke nights hath hee watched at our bed side and joy hath come in the morning But if I would speake of our spirituall Deliverance Preservation from Satan in our Soules Where shall I beginne or Where shall I end Dies citiùs quàm dicta tempora citiùs quàm verba deficerent The day sooner than words the time sooner than speech should faile mee A most large field is offered mee to walke in but I will confine my selfe God hath kept us in Soule from the great sinnes of the World though wee cannot say with Christ Which of you can accuse mee of sinne yet wee can say who can accuse us of notorious grosse open sinnes Wherein wee have beene scandalous to the Church of God Iohn 8. 46. Wee are content to walke by good report and evill report and are loth to give occasion of offence in any thing August hath a patheticall speech to noto how God keepeth us in Soule Quantum inquit debeo diligere Deum redimit me cum perieram quando ignoravi 2 Cor. 6. 3. docuit me quando erravi reduxit me quando peccavi corripuit me quando cecidi erexit me quando steti tenuit me quando ivi deduxit Aug. me quando veni suscepit me quando clamavi exaudivit me How much am I bound to love God I had perished if hee had not redeemed me when I was ignorant he taught me when I erred hee reduced mee when I sinned he corrected me when I fell hee erected mee when I stood hee held mee when I went hee led me when I came hee received mee and when I cryed he heard me Therefore this was Saint Augustines praier Custodi me Domine hic ubique nunc semper intus foris antè retro circum circa in me nullus pateat locus insidiis Diaboli Preserve me ô Lord here and every where now and ever within Aug. lib. Medit. and without before and behinde round about mee that no place may lie open for the snares of the Divell Christ praying for his Apostles and in them for us saith thus I pray not that thou shouldest take them out of the world but that thou keepe them from evill If God kept us not in Soule the Divell would destroy us all Iohn 17. 15. not a man in the World should be saved all should goe to Hell note his malice to Adam hee was by Satans envy formed and deformed made and marred in one day hee lodged not say the Fathers one night in Innocencie Wee read of one in the Gospel that had a deafe Divel of another that had a dumbe Divell of Mary Magdalen that had seven Divels of a man that had a legion of Divels that is No safety from Sathan except God preserve eight hundred Divels For a Legion containeth five hundred footemen and three hundred horsemen Ecce tetendit Satanas ante pedes nostros laqueos insinitos c. Behold Satan layeth before Mar. 2. Luke 5. Luke 7. Luke 8. August in soliloq our feete saith Augustine infinite snares hee filleth our wayes with deceits to catch our poore Soules Hee layeth snares for us in Riches in Poverty in Meate in Drinke in Sleepe in Waking in Word and Worke and in every thing In Riches wee are proud in Poverty wee murmur and steale in Meate wee surfet in Drinke wee are drunken in Dreames wee wander c. It is reported of Anthony that on a time looking up to Heaven hee saw all full of snares and hee cryed out Who shall deliver us Answere was made I the Lord will deliver you Oh then let us alway pray with Augustine Dominetur carni anima animae ratio rationi gratia c. Let the Soule rule the Flesh Reason the Soule Grace Reason and subdue mee to thy will Lord both within and without sharpen my Tongue to sound forth thy praises illuminate my minde inlarge my heart to receive thee give me a wise and understanding heart c. Iovem Iunonem a juvando dictos esse ait Cicero Cicero saith that Iupiter and Iuno were so called a iuvando of helping Sed hoc in Deum quoth Lactantius optimè quadrat but this saith Lactantius Lactan. lib. 1. cap. 10. doth best of all befit God Qui juvat servat salvat who both helpeth us keepeth us and saveth us who by Faith Ephes 8. 17. quencheth all the fiery darts of the Divell That wee have not filled our eyes with vanity our eares with slander nor our mouthes with blasphemy nor our bellies with gluttony nor our bodies with lechery nor our hands with bribery it is Gods worke For seedes of all sinne are in us by nature and wee are no better than others but hee reserveth and keepeth us wee neede not then feare what man can doe unto us Nay Ephes 2. 4. wee need not feare the day of Death or the day of Iudgement For in the last day it shall be said to every one reserved and kept of God Hodie mecum eris in Paradiso this day shalt thou be with Luke 23. me in Paradise And in the last day

of the World to them all Venite benedicti come yee blessed of my Father inherit the kingdome Mat. 25. 34. prepared for you and therefore as the Hart desireth the water-brookes so long their Soules after God their Soules after God yea after the living God and they cry day and night Come Lord Jesus come quickely Thou which art our Lord by right of creation by right of redemption by right of gubernation Apoc. 22. by right of preservation Come come away quickely and crown us with glory receive us into thy kingdome where is Gaudium sine fine sine metu finis Ioy without end without feare of end Thus much of the Persons saluted their vocation sanctification and reservation to Iesus Christ THE FOVRTH SERMON VERS II. Mercie unto you and Peace and Love c. Mercy Peace and Love from Father Sonne holy Ghost I Am now come to the Salutation wherein the Apostle wisheth and prayeth for three things 1 Mercy 2 Peace 3 Love Three things more excellent than Mat. 2. the three gifts which the Wisemen bestowed on Christ Gold Frankincense 2 Sam. 23. and Myrrh three things more puissant to overthrow the Divell than the three mighty men that were in the hoast of Israel to overthrow the Philistines and to fetch water out of the well of Bethelem that David longed for three things more comely than the three things that Salomon commended that is a Lion Prov. 30. among beasts a Gray-hound and a Goat Mercy which is the first thing here wished for is ascribed to God the Creator Peace which is the second to Christ the 2 Cor. 1. 3. Ephes 2. 14. Rom. 5. 5. Reconciler Love which is the third to the holy Ghost the Comforter For God hee is called The Father of Mercies Christ is called Our Peace and the holy Ghost Love The Apostle therefore in saying Mercy Peace and Love be multiplied is as if he should have said The God of Mercy forgive you your sinnes the God of Peace give you Peace that passeth all understanding and the God of Love grant that your Love may abound more and more that yee may bee rooted and grounded in Love And yet all this proceedeth from one and the same person Generall and speciall Mercies of God for albeit Mercy be ascribed to the Father Peace to the Sonne and Love to the holy Ghost Creation to the Father Redemption to the Sonne and Sanctification to the holy Ghost yet all these create redeeme and sanctifie For wee worship one God in Trinity and Trinity in Vnity wee confound neither the persons nor yet their worke Mercie be unto you Mercy in God is not passive but active Non quoad affectum sed quoad effectum No suffering with us in our wants but succouring us in them Mercy is here taken for grace and the meere favour of God The Apostle therefore in wishing Mercy Peace and Love to the Saints teacheth us Quales esse debent Christianorum salutationes nos literis nostris epistolis honorem opulentiam salutem longam vitam amicis optamus Iudas verò misericordiam pacem charitatem dona coelestia his tribus Ecclesia opus est aliter actum esset And first hee beginneth with Mercie For instead of Grace used by the Apostle Paul in sundry of his Epistles Iude heere nameth Mercy which is all one Mercy and Grace is that whereby all good is conveyed to us therefore an excellent blessing to bee prayed for and this Grace and Mercy of God is fourefold 1 Generall 2 Speciall 3 Temporall 4 Eternall The generall Grace and Mercy of God are those graces and mercies that hee bestoweth upon all men Hence is it that hee causeth the Sun to shine upon good and bad and his Raine to fall upon the just and unjust For there bee some good things which God giveth indifferently both to the good bad as Riches Honour Strength Beautie Health c. And there be some good things which God giveth onely to the good and not to the wicked as saving Faith saving Grace a new Heart a right Spirit peace of Conscience joy in the holy Ghost eternall Life And there are some evill things whereof the good taste as well as the bad as Sickenesse Sorrow Weakenesse of body Imprisonment Famine Sword losse of Friends c. And there are some evill things which God layeth upon the wicked and not upon the good as intolerable horror of conscience desperation Psal 104. 17 18. damnation c. This generall Grace and Mercy of God is over all his cratures the Fowles of the Aire the Fishes in the Psal 145. 9. Sea the beasts of the Fields His Mercie is over all his Workes His speciall Mercy is that whereby hee succoureth his elect This was the Mercy of God that preserved Lot from the burning of Sodome Daniel from the devouring jawes of the hungrie Gen. 19. Lions David from the cruelty of Saul and the Israelites Dan. 6. from the firy Furnace This is that Grace and Mercy which the child of God above all things desireth Lord lift thou up Psal 4. the light of thy countenance upon us His temporall Mercie is that whereby hee spareth sinners and standeth at their doores expecting and waiting their conversion Temporall and eternall Mercies Hereupon one descanteth very finely saying When vaine pleasure biddeth us to sell God and be gone his Mercy and Grace will not so part with us when we are lost in our selves his Mercy and Grace findeth us out when wee lye long in our sinnes his Mercy and Grace raiseth us up when wee come unto him his Mercy and Grace receiveth us when wee come not his Mercy and Grace draweth us when we repent his Mercy and Grace pardoneth us when wee repent not his Mercy and Grace waiteth our repentance The eternall Mercy and Grace of God is that which concerneth our everlasting Salvation this is that Mercy and Grace principally wished for By Grace wee are saved through Faith not of Ephes 2. our selves for it is the gift of God This word Mercy or Grace teacheth us to looke up unto God not unto our selves if wee looke to bee saved wee choose not the Lord but he us Vt salus esset penes figulum non penes lutum Aug. Paul ascriberh all to Grace and Mercy By the Grace of God saith hee I am that I am and his Grace which is in me was not in vaine and thus he taught the Romanes At this present there is a remnant through the election of Grace and if it bee of Grace it is no more of Workes or Rom. 11. 5 6. else Grace were no more Grace but if it bee of Workes it is no more Grace or else were worke no more worke an invincible Argument Peter letteth the Iewes see Terminum a quo terminum ad quem pervenerunt their state under the Law and under Grace Hee hath called you saith

the highest degree as God complaineth I have nourished and brought up Children but they have rebelled against mee The Oxe doth know his owner the Asse his masters crib but Israel Esa 1. 2 3 4. hath not knowne my people hath not understood We are a sinfull nation a people loden with iniquity a seed of the wicked corrupt children We have forsaken the Lord and provoked the Holy one of Israel to anger We professe to serve God but in works wee deny God we have a shew of godlines but inwardly wee deny the power of it our profession Tit. 1. 16. 2 Tim. 3. is like the apples and grapes of Sodom faire to the sight but if you touch them they vanish to smoke so all our profession standeth in words not in works as Iames said Ostende mihi fidem per opera Shew mee thy faith by thy works so Ostende Iam. 2. mihi regnum Dei per subjectionem tuam Shew mee the Kingdome of God by thy subjection by thy obedience which is due to his Word apply thy heart to keepe his statutes alwayes unto the end Bee not deceived God will not thus bee mocked in fine wee shall receive the reward of Rebels Quid dicta audiam cùm facta videam What should I heare words when I should see deeds as Moses said to Israeel laying out their severall rebellions So might I lay out the rebellions of England 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 egge and bird all naught our Fathers naught and wee also our Fathers have forsaken God and kept not his Law and we have Notorious sinners Satans subjects done worse than our Fathers and walke every one after the stubbornesse of his heart As well may wee spit on Christ Iesus buffet and beate him with a reed and cry with the mockers Haile King of the Iewes as kneele in the Church and say Thy Kingdome come Lord and yet in our deeds promote the kingdome of Satan disobey and not receive the Word which is the power of God Rom. 1. 16. to salvation to every one that beleeveth Therefore hee so highly extolleth it saying The weapons of our warfare are not carnall but mighty through God to cast downe holdes casting downe the imaginations 2 Cor. 10. 5. and every high thing that is exalted against the knowledge of God and bringing into captivity every thought to the obedience of Christ Wee pray to be like the Angels we must strive then to come neere Mat. 6. them in obedience Three properties are noted in the Angels Obediunt Libentissimè Citissimè Fidelissimè most Willingly Speedily Faithfully They are willing to obey and so wee read that one Angell with speed killed an hundred fourescore and five thousand of the Assyrians in one night We must be like Angels if we looke Esa 37. to live with Angels they praise God day and night so must we Esa 6. But it may bee said of most of us that which Vivaldus said of Corasius Erat foris Cato intus Noro he was a Cato without a Nero within foris Angelus intus Diabolus an Angell without a Divell within foris Agnus intus Lupus a Lambe without a Wolfe within Deum ore laudabat corde factis negabat hee praised God with his mouth but denied him in heart in deeds tales sunt mancipia Diaboli such are the slaves of Satan God doth not raigne as a King in them his grace hath no dominion over them they are in the snare of the Divell and are taken of him at his will In this sence Christ called the Iewes the sonnes of the Divell Yee are of your father the Divell and the lusts of your father will yee doe so 2 Tim. 2. 26. Iohn 8. 44. 1 Iohn 2. 14. Iohn saith in the contrary I write unto you babes because yee have knowne the father Impij servi sunt tot daemoniorum quot vitiorum the wicked are the servants of so many divels as they have sinnes and transgressions it is the divell that hath dominion over them not God by his grace As there is in the body a palsy that striketh the one halfe and an Apoplexy that striketh the whole body so there is in our soules a spirituall palsy if not an Apoplexy our understanding is not lightned with the doctrine of God and our will is not enflamed with the Love of God to doe his will as it becommeth us Hereupon Saint Augustine crieth out Augusta foeda est domus Aug. animae meae Straight and filthy is the house of my soule but when thou commest vnto it ô Lord it shall bee enlarged and mundified of thee it is ruinous Lord repaire and amend it it is filthy Lord clense it and wash it there be many things in this Christ will dwell and raigne in a pure soule house of my soule which may offend thy sacred eyes but who shall purge it and purify it or unto whom shall I cry but unto thee Ab ocultis meis purga me Clense mee from my secret sinnes Let this bee our prayer and pray with that spirit wherewith Augustine prayed it and no doubt God will heare thee and have a Kingdom in thy soule This testimony is true the Heavens have sealed unto it and the living God hath spoken it of the children of men and blessed are wee if wee beleeve it there is more happinesse in one day of Gods service and under his Dominion then in ten thousand dayes of vanity in which Satan hath dominion and wee fall from the Lord of life The sixth and last attribute is Power wherein the excellent praise of God consisteth which is the ability in God to do what hee listeth like unto the former attributes but not all one with them haec enim magis conjungi quàm confundi velim I had rather conjoine these things than confound them as Calvin said in another case Of this power speaketh David O Lord my God thou art Psal 104. 1. exceeding great thou art clothed with glory and Majesty And of this power speaketh Esay Who hath measured the waters in his fist and counted Heaven with a spanne and comprehended the dust of the earth in Esa 40. 12. a measure and weighted the mountaines in a weight and the hilles in a balance And of this power of God speaketh Salomon Who hath Prov. 30. 4. ascended up to Heaven or descended Who hath gathered the Wind in his fist Who hath bound the Waters in a garment Who hath established all the ends of the world What is his Name or his Sonnes Name if thou canst tell And in respect of this power Christ said Ecce vobiscum sum Behold I am with you to the end of the world whereupon Mat. 28. 20. Aug. Augustine finely Iturus erat Christus ad dextram Patris per mortem praesentia Corporali In regard of his Corporall presence he was by death to goe to the right hand of his Father and in regard of his