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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

the heart of man conceive Even for thousands and thousand yeeres What Arts and Sciences have beene found out by man yet cannot the eye see nor the eare heare nor the tongue utter nor the heart conceive of Life eternall The Apostle maketh a glorious comparison and yet speaketh but of an earthly building and of earthly and corruptible things So the Prophet Esay describeth the Church militant and triumphant but yet by earthly things For it passeth his skill and cunning to set out the perfect beauty and glorie of it God is infinite so the reward layd up for the just is infinite like unto himselfe the infinite God giveth infinite paines to sinners and infinite joyes unto the just Peter having but a glimmering of Heaven was ravished and cryed out Master here is good being let us build Tabernacles one for thee another for Moses and another for Elias How great then is Mat. 17. 4. the full sight of Heaven There bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such joyes as are not possible for a man to utter Mount Thabor was a goodly 2 Cor. 12. 4. Mount but in the celestiall Mount in Heaven you shall see that that eye never saw riches without measure glorie without comparison life without death day without night solace without ceasing joy without ending a land that floweth with milke and hony there wee shall see the City of the living God the celestiall Ierusalem a company of innumerable Angels the congregation of the Hebr. 12. 22. first borne which are written in Heaven the Spirits of just and perfect men Iesus the Mediator of the new Testament and the bloud of sprinkling speaking better things than the bloud of Abel But to reason from the lesse to the greater If here in an Inne bee so many pleasures what are in our owne home For whiles wee are strangers in the body wee are absent from the Lord but when wee 2 Cor. 5. 6. shall remove out of the body wee shall ever dwell with the Lord and abide in Heaven which is our home If in a prison our senses are filled with so many delights what shall bee in a Palace There shall bee fulnesse of joy and pleasures for evermore If here in a Iayle there bee so many pleasures to entertaine us such variety Psal 16. 11. of colours for the eye such melody and sweete sounds for the eare such fragrant odors for the nose such multitude of dishes for the taste if in Mount Horeb are so many things What are in Mount Sion in our owne Countrey For here wee are but strangers and pilgrimes but wee seeke another Countrey and wee desire a Hebr. 11 13 16. better that is to say an Heavenly If a corruptible body feele Our glorified bo●y shall have Spirituall and Heavenly qualities such great sweetnesse what shall a glorified body feele For our bodies shall one day bee glorified Though they be sowne in dishonour they shall bee raised in glory though sowne in weakenesse they shall be raised in power though sowne a naturall body it shall be raised a spirituall body There is no comparison betweene Light and Hebr. 11. 13 16. 1 Cor. 15. 42 43. Darkenesse Gold and Lead Glasse and Pearle Men and Angels Heaven and Earth Corruption and Glory Weakenesse and Power Honour and Dishonour Our life is hid with Christ in Col. 3. 3. God and when Christ which is our life shall appeare then shall wee also appeare with him in Glory For life is threefold Of Nature Grace and Glory The life of Nature is sweete the life of Grace sweeter and the life of Glory sweetest of all and this life of Glory is hid with Christ in God and in this life of Glory there shall bee in our bodies first Claritas beauty and cleerenesse in so much that as Saint Chrysostome saith that the bodies of the Saints shall bee septies clariora Sole seven times brighter than the Sunne Secondly in this life of Glory there shall bee in our bodies spirituall agility and hence is it that some ascribe the activity and quicknesse of our soule spirit to a glorified body saying that such bodies are not spirits but spiritualized bodies Thirdly in this life of Glory there shall be in our bodies Impassibility For though here we suffer of every thing yet there wee shall bee subject to no corruptible passion or suffering Lastly in this life of Glory there shall bee in our bodies Immortality here indeed orimur morimur at our byrth wee beginne to dye accedimus wee enter into the world succedimus wee succeede one another in the world and last of all decedimus wee depart all out of the world but in this life of Glory wee shall have immortall bodies And as the body so the soule in this life of Glory shall bee glorified and this her glory consisteth of two things in her union with God and in our vision of God both of these may be gathered out of that of Saint Iohn When hee shall appeare we shall bee like him and see him as hee is wee shall be like unto him there 1 Iohn 3. is our union we shall see him as hee is there is our vision Others adde to the beatitude of the soule two other actions one the fruition the other the eternall retention of God and it is a question among the Learned in which of these foure the felicity of the soule doth consist some in her vision of God some in her fruition of God some in her retention of God I will not determine onely I say that in this life of Glory both soules and bodies shall have triumphum gaudium triumph and joy they shall triumph over Death for Death shall bee no more over him that hath the Lordship of Death the Divell for hee shall never bee able to hurt him Againe they shall have joy God all in all to the glorified Saints first in the Majestie of God secondly in the humanity of Christ thirdly in the society of Angels and Saints Vide intùs extrà suprà infrà circumcircà ubique gaudium Looke Aug. within thee and without thee above thee and beneath thee about thee and every-where there is joy Nay Gaudium super gaudium joy above joy joy surmounting all joy and without the which there can be no joy within thee shall bee joy in the glorification of body and soule without thee in the company of the blessed Saints and Angels above thee in the sight of God beneath thee in the beauty of the Heaven and Earth For there shall bee a new Heaven and a new Earth wherein dwelleth 2 Pet. 3. righteousnesse round about us in the delight of all our senses for God himselfe shall bee the object of all our senses Erit enim speculum visui Hee shall bee a glasse to our eyes musicke to our eares hony to our mouthes a flowre to our hands balme to our nose Ibi erit candor Aestatis

all these were sinnefull and grievous unto God Miriam Moses Sister for murmuring was punished with Leprosie and shee became a Leper white as snow The labourers in Num. 12. 10. the vineyard which came at the first houre bare the burthen heat of the day murmured at the master of the vineyard because they received no more wages thā they that came at the last houre but ye know his answere Friend I doe thee no wrong didst thou not agree Mat. 20. 13 14 15. with me for a penny take that which is thine owne and goe thy way I will give to this last as much as to thee Is it not lawfull for me to doe as I will with mine owne Is thine eye evill because I am good c. So the Pharises murmured against Christ because hee did eate with Publicans but hee reproved them And in these last times the Gnostickes Valentinians Menander Cerinthus Elion Marcion and some others cease not to vomit out their poyson against the Sonne of God But Ismael shall not alway grudge at Isaac the Babylonians shall not alway repine at the songs of Sion Arrius shall not ever barke at the Sonne of God Macedonius shall not ever murmur against the holy Ghost Ismael shall bee Gen. 21. Psal 137. hurled out the Babylonians dashed in pieces Arrius voided his guts in secessu in the common Iakes Macedonius rotted in the earth Such a plague Iohn noteth saying And the fourth Angell powred out his viall on the Sun it was given unto him to torment Apoc. 16. 8 9 10 11. men with heat of fire and men boyled in great heat and blasphemed the name of God which hath power over these plagues and they repented not to give him glory And the fifth Angell powred out his viall upon the throne of the beast and his kingdome waxed darke and they did gnaw their tongues for sorrow and blasphemed the God of Heaven for their paines and their sores and repented not of their workes Finely therefore answered Iob his wife What shall we receive good things at the hands of God and not receive evill Wee must say with Paul Iob 2. 10. Novi saturari novi esurire I know to be full and I know to hunger Phil. 2. 12. for he that cannot beare all states can beare no state hee that cannot hunger without fainting can hardly bee full without surfeting hee that cannot beare adversity without murmuring That is best that God allots we ought therewith to be content cannot beare prosperity without pride and arrogancy hee that is ashamed of a freese coate will bee proud of a veluet coate he that cannot beare a private life if he were a ruler would bee a Tyrant he that cannot indure sicknesse if hee had health would bee a wanton An ancient Father calleth murmurers or a diaboli the Divels mouth but wee must doe all Irenaeus Phil. things without murmuring we must be like ground that can indure all weather raine and drought like shippes that can saile at all times in a storme and in a calme like the stone in Thracia that neither burneth in the fire nor sinketh in the water Felicity consisteth not in the things of this life therefore we should not murmure for the want of them Iob blesseth the name of God in his greatest afflictions murmureth not Of the godly is often said That the praises of God are ever in their mouthes then not murmuring Psal 135. 21. Murmurers want Davids staffe so comfortable unto him therefore we should avoid it Seneca saith Optimum est pati Psal 23. 4. quod emendare non potes Deum quo authore cuncta proveniunt sine murmur atione comitare It is best to suffer what thou canst not amend and to follow God from whom as from a fountaine all things do come without murmuring Some will have faire weather some foule some wet some drie if they have it not they repine and murmure Holcot commentarying upon the booke of Wisdome hath many prety histories and among many he telleth us a tale of a Hermite that having sowne pot-hearbes in his garden desired faire weather and foule weather as he iudged to be best for his hearbes and so had still granted of God according to his request but not one hearbe came up whereupon hee thought that there was a generall failing of hearbes in all places till on a time walking to another Hermite not farre off hee saw with him a very excellent crop Then he told him what hee had begged and obtained touching the weather and what effect it had Whereunto the other Hermite answered Putabas tesapientiorem Deo ipse ostendit tibi fatuitatem tuam c. Thou diddest thinke thy selfe wiser then God and hee hath shewed thee thy folly I for my part never asked any other weather then God should please to send I would this old Hermite might teach many in these dayes ever to rely upon God to take all things which he sendeth thankefully without murmuring And the only way to represse this murmuring and repining against God is first to consider the providence of God ruling all things in heaven and in earth and overswaying all creatures that nothing falleth out without his will and pleasure as our Saviour teacheth Are not two sparrowes sold for a farthing and one of Mat. 10. 29 30. them shall not fall on the ground without your Father Feare yee not therefore yee are of more valew then many sparrowes For who giveth us our bodies who cloatheth the Lillies that Salomon in all his glory was not like one of them Who feedeth the yong Ravens Earthly things will not discontent it affection bee heavenly that cry unto him Who sustaineth the wicked that are his enemies Who provideth all things for man in the beginning before he was made and created Is it not the Lord whose all the beasts of the forrest are and the cattell upon a thousand mountaines Let us then never murmure but rest upon Gods providence and he will feed us and cloath us and care for us A second remedy to represse this murmuring is to roote out all distrustfull cares and to bee content with such things as wee Hebr. 13. have already and to beare with patience whatsoever the Lord sendeth This mind was in Iacob in his journey he did not desire silver and gold house or lands but only a competent and a convenient living If God will be with me and keep me in my journey which I goe and will give me bread to eate and cloathes to put on then shall the Gen. 28. 20. Lord be my God So the Apostle teacheth Godlinesse is great gaine if a man be content with that he hath And againe I have learned in 1 Tim. 6. 6. Phil. 4. 11. whatsoever estate I am therewith to be content The last remedy to keep us from murmuring is to set our affections upon Heavenly things and not upon

fault betweene him and thee if he heare thee thou hast wonne thy brother If parents were as carefull to winne the soules of their children as they are to save their bodies and masters to do the same to their servants by instructing their family God should have more glory and they more comfort but to complaine of this Vbi incipiam aut ubi desinaem Where should I beginne and where should I make an end All the foundations of the earth are out of course most men have no conscience of them that be under them and an heauy judgement remaineth for them their judgement is just and their damnation sleepeth not Paul would not 2 Pet. 2. have the husband to leave the wife nor the wife the husband for that the one may save the soule of the other for marke his words For what knowest thou ô wife whether thou shalt save thy husband 1 Cor. 7. 16. or what knowest thou ô man whether thou shalt save thy wife Even so what knowest thou ô Father whether thou shalt save thy child And what knowest thou ô master whether thou shalt save thy servant doe thou thy duty leave the successe to God For neither is hee that planteth any thing nor he that watereth but God 1 Cor. 3. 7. that giveth the increase So the Minister is said to save men Take heed saith Paul to Timothy to thy selfe and to thy doctrine and continue 1 Tim. 4. 16. therein for in so doing thou shalt save thy selfe and them that heare thee And yet to speake strictly and properly there is no Saviour but God for there is salvation in no other neither is there any Act. 4. 12. other name given unto men whereby they shall bee saved that is no other cause or meane Yet it is said that grace saveth The grace Tit. 2. 11. of God bringeth salvation to all men And that the Word saveth For it pleaseth God by the foolishnesse of preaching to save them Many cōcurre in the worke of Salvation that beleeve And that faith saveth By grace are yee saved through faith And that the Sacraments save us so saith Saint P●ter The figure that now saveth us even Baptisme c. 1 Cor. 1. 21. Ephes 2. 8. 1 Pet. 3. 21. And that Ministers save us so said Paul afore Agrippa that God had appeared unto him for this purpose To open the eyes of the Gentiles that they may returne from darkenesse to light from the power Act. 26. 18. of Satan unto God meaning that they might bee saved and that God saveth us Ego sum ego sum praeter me non est Salvator I am Esa 42. I am and besides mee there is no Saviour that Christ saveth us for the Apostle saith That hee is the Saviour of all men but especially 1 Tim. 4. 10. of them that beleeve That the Holy Ghost saveth us and all this is true in a godly sense grace saveth as the origen the roote of all 1 Iohn 5. the Word as a meanes under God faith as the instrument Sacraments as helpes and leaders to Heaven Ministers as Legates from God God as the efficient cause Christ as the materiall Iohn 3. 16. 1 Iohn 3. 2. 1 Cor. 6. 11. the Holy Ghost as the applying cause And by the way note that if the Minister under God saveth men how then dare some say that they doe no good Doe they no good that save mens soules Yes their lips feed many The Prov. 10 11 20 21. mouth of a righteous man is a well of life the tongue of a just man is as fined silver the lippes of the righteous doe feed many But many thinke that the Preacher doth no good they thinke that they can goe to heaven without a guide they thinke themselves wise and to see into all duties as farre as the Minister Well it may be that they are wise in some respect yet as the little eye of the Eagle can see from the height of Heaven and the great eye of an Owle cannot see the Sunne so great men and old men may oversee that which base men and poore men may see being learned in the Word Hereupon said Elihu Surely there is a spirit in man but Iob 32. 8 9. the inspiration of the Almighty giveth understanding Great men are not alway wise neither do the Ancient alway understand judgement David said I have had more understanding than all my teachers Psal 119. 99 100. for thy testimonies are my meditation I understand more than the ancient because I keepe thy precepts As Polypheme had but one eye so these Cyclopeans see but with one eye they see but the world they see not Heaven Oh how long shall wee charme these Psal 55. Mat. 7. deafe Adders How long shall wee give holy things to dogges and cast pearles to swine How long shall wee play on Orpheus harpe to these Asses How long shall wee sow seed in this barraine ground We pray to bee delivered from these unreasonable 2 Thess 3. 2. and evill men Shall Titius Sabinus his dogge bring meate to the mouth of his dead Master and hold up his head in Tyber from sinking because sometime hee gave him a crust of bread And shall not the people love the Pastour that giveth thē the Bread of Heaven and saves their soules Shall dogges be kinder than men Or is there no good to bee done to a Parish but bodily The saving use should bee made of the Word good Christ fedde foure or five thousand with five barly loaves and two fishes but we reade not that hee did it above twice and that in necessity But hee bestowed three whole yeeres in preaching to them the greatest good that hee did in his life was in Iohn 6. Mat. 14. Mat. 5. Mat. 13. Luke 24. Luke 10. Mat. 12. Act. 10. 38. teaching them In the Mount In the Ship In the Temple In their Houses In the Fields Yea in all places for he went about doing good and healing all that were oppressed of the Divell These men therefore that say that wee doe no good have lost their senses and their soules also For the living soule as touching the naturall life hath foure powers and foure touching the spirituall life that is Appetitive Retentive Digestive Expulsive It must desire the Word Hereupon saith S. Peter As new borne babes desire the sincere milke of the Word so did David I will saith 1 Pet. 2. 2. he go to the Altar of God even unto the God of my joy and gladnes c. 2. It must keepe for Blessed are they that heare the Word and Luk. 11. 28. keepe it So did the Corinths for which cause Paul did much praise them saying Now I commend you brethren that yee remember all my 1 Cor. 11. 2. things and keepe the ordinances as I delivered them to you 3. It must digest it into good manners and to this purpose

smoke and as chaffe that vanisheth as a dreame and vision in the night that tarrieth not as if an hungry man dreameth and Esay 29. 8 9. thinketh that hee eateth and when hee awaketh his soule is empty and like a thirsty man which thinketh de drinketh and behold when hee is awaked his soule is faint so in the world to come men shall say O what hath pride profited us Or what profit hath the pompe of riches brought us Or what good hath the glory of the world done us Where is the glory of Salomon the power of Alexander the edifices and buildings of Nabuchadnezar The nine hundred chariots of Sisera The authority of Augustus which commanded the whole world to bee taxed What did vaine glory the multitude of servants the power of the world the hugenesse of their armies their abundance of wealth and troupes of flatterers profit these All was as a shadow all was as smoke All are passed away as a shadow and as a poast that passeth by as a shippe that Wisd 5. 9 10. passeth over the waves of the waters which when it is gone the trace This world fraudulent turbulent momentany thereof cannot bee found neither the path of it in the floods In mundi foelicitate videbis plus fellis quàm mellis in the felicity of this world yee shall see more gall than hony more wormewood than sugar the world is full of thornes not of roses it promiseth a man that which hee shall never have and leaveth a man in the chiefe of his pleasures this world is a coffer of sorrows a schoole of vanity a market of frauds a labyrinth of errors a flood of teares a sweet poyson the joy of this world hath sorrow his security is without foundation his labours without fruit his teares without purpose and his purposes without successe his hope is vaine sorrow certaine and joy fained An heathen man could say that he would not be wrapped againe in his swadling clothes to gaine much The Apostle calleth it a sea of glasse a sea for the troubles of it or glasse for the bitternesse of it or because Apoc. 15. God seeth into it as wee see into a glasse Now rich now poore now full now empty now honourable now despised now alive and now dead and never certen the pompe therefore of it Saint Iohn compareth to the Moone crescit decrescit it increaseth Apoc. 12. 1. Iob 14. 10 11 12. and decreaseth Man is sicke and dieth and man perisheth and where is hee As waters passe from the Sea and as the flood decayeth and drieth up so man sleepeth and riseth not for hee shall not wake againe nor bee raised from his sleepe till the Heaven bee no more And as it is written in another place Our dayes are more swift than a poast they Iob 9. 25. have fled and seene no good thing Xerxes that great Emperour was weary of all pleasure and offred rewards to the inventers of new pleasures and yet when these new pleasures were found hee was not contented As Elkanah said to Hannah Why weepest thou am not I better to 1 Sam. 1. 8. thee then tenne sonnes So saith God to us Why weepe yee and sorrow yee why doe yee thus vexe and torment your selves am not I better unto you than ten worlds Is not heavenly glory better than all earthly Why doe yee leave the fountaine of Paradise Ier. 2. 10. and drinke of the broken and troublesome cysternes of this world Why in this golden race do yee step aside after flies and feathers O taste see how sweet the glory of God is looke ô looke into the powers of the world to come As the inhabitants 1 Pet. 2. 3. of Nylus are deafe by the noise of the water so many are deafe when they should heare of Heaven the world maketh such a noise in their eares they savour not the things which are of God Mat. 16. These Ravens feed of nothing but garbage like Noahs Raven Gen. 8. these Lapwings make their nests in the ordure these Betles never sing but in a bed of dung these Eagles never seaze but upon a Mat. 24. 28. carkasse Vbi cadaver ibi Aquilae Where the dead carkasse is thither the Eagles resort Where there is buying selling bargaining profit gaine thither fly these Eagles their hearts are exercised with Covetousnes they are brawned in it they thinke of 2 Pet. 2. 14 16. nothing but the world and the glory of it but these men shall see one day the glory of Christ to their shame and confusion but Christ comfort both in this life and that to come the elect shall see Christs humanity more glorious than ever the Apostle saw it on Mount Thabor apparebit Christus in similitudine carnis Christ shall appeare in the similitude of flesh that both Mat. 17. August in Man 1. cap. 26. the eyes of man might bee blessed in him that the eye of the heart might bee refreshed in his divinity and the eye of the body in his humanity that going in or out our humane nature might find in him food and delight Christ hath made to his Mat. 10. Church a double promise the one of his spirituall presence by grace the other of his Heavenly presence in glory the first is performed the second not yet The Saints therefore pray Come Lord Iesus come quickly And if wee pertaine to God we will Apoc. 22. looke for his comming and desire it wee will looke for the appearance of the glory of our great God and of our Saviour Christ Iesus but if we love the world the Love of God is not in us Tit. 2. 3. 1 Iohn 2. 15. THE FORTIETH SERMON VERS XXV That is to God onely Wise and our Saviour be Glory and Maiestie c. The six Atributes of God WEE are now come to the last thing contained in this Epistle which is a thankesgiving to God with a description of his Attributes For he ascribeth to God Wisedome Salvation Glory Majestie Dominion and Power For I divided this Epistle into the Saluation Precation The generall Proposition The Confirmation by divers examples The Confutation and Lastly the Conclusion And the conclusion into two Prayer and Thankesgiving this is a Thankesgiving to God hee beganne with Prayer and endeth with thankesgiving for the worship of God doth consist and stand upon two parts Precatio Wee cannot thinke on Christ without thankfulnesse Gratiarum actio Prayer and Thanksgiving And these both the Apostle 〈◊〉 included ●● one verse saying Let both your requests ●ee shewed unto God in prayer and supplication with giving of thankes ●ut to leave this Saint Iude cannot speake of God without thankefulnesse thus Paul concluded the Epistle to Rome saying To him now that Rom. 16. 25 27. is of power to establish you according to my Gospell c. to God I say onely wise bee praise through Jesus Christ for

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

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