So Christ doth regenerate and sanctifie us by the vertue of his Spirit quo homo Deus est as he is man and God not as he is man alone or as he is God alone and yet he doth not transferre his essence into us and therefore Osiander is much deceived The place of Paul quoted by him helpeth him nothing for we are the righteousnesse 2 Cor. 5. 21. of Christ ut ille fuit peccatum pro nobis as he was sinne for us but sinne was not really in Christ no more is Christs righteousnesse really in us but onely imputatively faith as the hand applyeth it unto us and flyeth into heaven and there maketh us partakers of his Sanctity Our faith wrastleth with God in heaven our charity wrastleth with men here below on earth both of them are exercised neither idle nor unfruitfull and therefore the Apostle joyneth Faith in Christ and love toward Col. 1. 4. all Saints together O Brethren how many bee there that can tell a smooth tale of Christ and yet cannot speak one wise word of Iustification and Sanctification and yet Peter requireth it of all Hence am I to derive an exhortation to all men to holinesse and sanctification seeing that Rahabs house was knowne by a Ios ◠Iudg. 11. Mat. 26. 2 Reg. 9. red thread and the Ephramites by lisping and Peter by speaking and Iehu by driving his Chariot So Christians are knowne by sanctification Every child of God is sanctified Secundum plus aut minus either more or lesse But first let me speake of the diverse acceptions of the word ne inpingamus ubi non est lapis lest we stumble where there is no stone 1. It is taken for that which is pure and perfect and cleane Levit. 19. 2. So God alone is said to be holy 2. It is taken for that which is lawfull as 1 Cor. 7. 14. The unbeleeving husband is sanctified by the wife and the unbeleeving wife is sanctified by the Husband else were your children uncleane but now they are holy 3. For that which is separated and set apart from common uses and reserved to sacred and holy uses Thus in the Law those things were called holy and sanctified which were taken from the common use of the people and set apart for the use and service of God as the Oyle Shew bread first fruits vessels of the Tabernacle In this sense the Priests were called holy because they were separate from the common life of men to serve in the Tabernacle Thus the people of Israel separated from the rest of the Nations were called by Moses a sanctified people to the Lord and by Ieremy a thing hallowed to the Lord. 4. For that which is consecrated to a godly and holy use Wee must bee holy because God is holy In which respect it is opposite to prophanenesse So the Temple was holy Ieremy was sanctified that is consecrated to be a Prophet So Christ sanctified himselfe that is dedicated himselfe to be a sacrifice for the sinnes of the world 5. It is taken for purity of body and minde as 2 Cor. 7. 5. So it is taken here And that wee should bee holy that is pure both in body and in minde it is the will and commandement of God Would you know his will and doe it that thou maist enter into heaven For not every one that saith Lord Lord shall enter into heaven but hee that doth the will of my Father which is in heaven then be holy For Mat. 7. 21. this is the will of God even your holinesse 1 Thes 4. 3. There be many reasons to move us to Sanctification to Holinesse whereof one is often used drawne from the person of God our Father that children must resemble their Father else are they Bastards rather than sonnes So reasoneth God Ye shall be holy for I the Lord your God am holy repeated by Peter As hee Levit. 19. 2. which hath called you is holy so be ye holy in all manner of conversation because it is written Be ye holy for I am holy All that is in God our Father is holy all that pertaineth to Gods name is holy Holy is his name His person is holy Hereupon the Seraphins cryed Luke 1. 49. one unto another and said Holy holy holy is the Lord of Hosts the whole world is full of his glory his workes are holy So saith David Esay 6. 3. The Lord is righteous in all his wayes and holy in all his Workes His Iudgements are holy O my God saith the Prophet in his distresse Psal 45. 17. I cryed by day but thou hearest not and by night but have no audience but thou art holy c. His Temple or House is holy so Psal 22. 1 2. saith Paul The Temple of God is holy which ye are His Mountaine is holy and therfore called A holy Mountaine His Kingdome is 1 Cor. 3. 17. holy for no uncleane thing shall enter his Kingdome neither whatsoever Psal 15. worketh abomination or lyes Therefore we must be holy if wee Apoc. 21. 27. looke to live with God Extra sunt Canes without bee dogges prophane and polluted persons Apoc. 22. 15. The same reason holdeth for holinesse that doth for mercy clemency love meeknesse and all other attributes of the Lord. Let mee reason as the Scripture reasoneth God is mercifull therefore wee must bee mercifull God forgiveth his enemies therefore we must forgive So reasoneth Christ himselfe Love your enemies blesse them that curse you doe good to them that hate you and pray for them that hurt you and persecute you that you may bee the Children of your Father which is in Heaven God is love therefore we must love So reasoneth Saint Iohn Beloved let us love one another 1 Iohn 4. 7 8. for love commeth of God and every one that loveth is born of God and knoweth God he that loveth not knoweth not God for God is love God is meek therfore we must be meek Learn of me saith Christ for I am meek c. So God is holy therefore we must be holy Mat. 11. 29. Another reason is taken from the end of our Redemption urged Holinesse the end of our Redemption without it wee shall not see God by the Apostle saying The grace of God that bringeth salvation to all men hath appeared and teacheth us that we should deny ungodlinesse and worldly lusts and that wee should live soberly righteously and holily in this present world Hath Christ sweat water and blood hath his heart beene molten like waxe his strength dryed up Tit. 2. 11 12. Psal 22. 14 15. like a potsheard hath his tongue cloven to his iawes and brought to the dust of the earth that wee should be wantons O caecas hominum mentes O pectora caeca nati sumus è silice nutriti lacte ferino O blinde mindes of men O blind hearts wee are borne of a flint-stone and nourished
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 walkâ—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
sustaineth the souldier but hope of victory and the mariner but hope of arrival and the husband-man but hope of harvest and the prentise but hope of freedome And shall not the hope of eternall life sustaine us Dum spiro spero whilest I breathe I hope this is the poesy of a Christian the hope of salvation we must put it on as a helmet though we sowe in teares we shall reape in joy Paul 1 Thess 5. 8. Psal 126. 5. setting downe the parts of a Christian life to sweeten the actions of it they being hard to flesh bloud propoundeth the blessed hope saying The grace of God that bringeth salvation to all men hath Tit. 2. 11 12 13. appeared and teacheth us to deny ungodlinesse and worldly lusts and that we should live soberly righteously and godly in this present World looking for the blessed hope appearing of the glory of the mighty God and our Saviour Iesus Christ It is a blessed hope a blessed place that we looke for it is mount Garisim not mount Hebal Hee is a blessed God Deut. 27. 1 Tim. 6. 16. Rom. 9. 5. Iohn 16. Mat. 25. Apoc. 21. Deut. 27. Exod. 19. Numb 21. Exod. 10. Gen. 3. cap. 13. Zach. 14. Christ is a blessed Saviour the holy Ghost a blessed Comforter wee are blessed Children Heaven is a blessed Kingdome There is mount Garisim without any curse mount Horeb without any thunder the wildernes of Sinai without any serpent the land of Goshen without any darkenesse a Paradise without any serpent Eden without any weeds Ierusalem without any Canaanite there is day without night Summer without Winter riches without measure fulnesse without hunger pleasure without loathing life without death The faith and love of the Colossians sprang from the hope of Heaven therefore Paul tels them that hee thanked God for them and prayed for them ever since hee heard of their faith in Christ and of Col. 1. 4 5. their love towards the Saints for the hopes sake which is layd up for them in Heaven This stayd Iob in all his extremities when his cattell were stollen his houses blowne downe his children slaine his friends grieved his body wounded his wife alienated from him I am sure saith hee my Redeemer liveth and Iob 19. 25. I hope to finde him my deliverer and Saviour yea the Lord Iesus for the joy that was set before him indured the Crosse God will put a Hebr. 12. 2. difference one day betweene his children and bastards betweene them that say that it is but vaine to serve God and what profit is it that wee have kept his Commandements and that wee walked humbly Mal. 3. 14 15. before Lord of Hoasts and those that feare God the Corne shall bee gathered into the Garner the Chaffe shall bee burnt the Mat. 3. Goats shall bee separated from the Lambes the vessels of Clay shall bee broken Here is a mixture of sonnes and of bastards Ma◠25. of Corne and Chaffe of Goates and Lambes vessels Apoc. 2. of Clay and of Gold but in Heaven shall bee a difference and Body and soule shall be glorified in all parts and powers if that were not wee were the most miserable even Tully would not bee rocked againe in his Cradle Amas vivere quoth Aug. in vita aeterna Doest thou love to live everlastingly Hope with David to see the goodnesse of the 1 Cor. 15. 19. Aug. Lord in the land of the living In this life quoth Bern. erit mira serenitas plena securitas aeterna foelicitas wonderfull serenity full security eternall felicity then the whole man shall bee renewed our soules shall bee fully reformed to the Image of God as touching the two powers thereof From our understanding shall be dispelled all darkenesse and it shall be filled with new light and that of her selfe she shall know God and the will of God without preaching without praying without Sacraments without bookes and writings to instruct her for preaching shall have an end prayer an end Sacraments an end wee shall bee as the Angels of God understanding all things Now we know but in part 1 Cor. 13. 12. but then shall wee know even as wee are knowne Our will also shall want all wicked lusts and shall bee filled with all true Love both towards God and man and this love shall never bee interrupted To conclude all the faculties of the soule shall bee filled with God and with his power so as the soule shall nourish the body without meate drinke sleep because hee shall bee replenished with God and God shall be all in all Erimus cives Coeli socij Angelorum Ephes 2. 3. cohaeredes Christi we shall bee Citizens of Heaven fellowes of Angels coheires with Christ Citizens with Saints and of the houshold of God As touching the body the other part of man it shall also bee glorified nulla illius erit senectus nulla mors nullus morbus nullum peccatum No old age shall molest it nor death nor disease nor sinne our bodies shall be like the glorious body of the Lord Iesus Nemo ibi irascitur nemo invidet nemo laeditur there is no man angry no man envieth no man is any way hurt or harmed No lust doth annoy no divell doth terrify there is a Sunne without setting life without dying labour without wearinesse pleasures without tediousnesse there we shall see God as he is in the sight 1 Iohn 2. 3. Aug. of whom wee shall doe foure things wee shall know wee shall love wee shall rejoyce and wee shall praise wee shall know the secrets of God which is a depth without bottome wee shall love God above all and our neighbour as wee should wee shall rejoyce for in Heaven there is fulnesse of joy and at the right Psal 16. 11. hand of God there is pleasure for evermore and we shall praise God without ceasing For saith David Blessed are they that dwell in thy Psal 84. 1. house they shall alwayes bee praysing of thee there our joy shall be full all joy here is at an ebbe but there is the flood of joy perfection Iob 15. 11. fulnesse of joy Againe here all joy is mixt with paine Health with Sicknes Life with Death Summer with Winter the Spring with the Autumne Libertie with bondage there is all solace no sorrow The joyes of of heaven unspeakable incōprehensible the first sorrow cast out into shame But as touching this eternall Life whereof Saint Iude here speaketh a man may well thinke of it and talke of it but hee Apoc. 21. 4. can never thinke nor talke of it as it is Paul saith The eye hath not seene the eare hath not heard the heart of man cannot conceive the 1 Cor. 2. 9. joyes of this life The eye of man What can it not see How little a sound will the eare heare What great matters can the tongue utter What wonderfull things can
rara virtus as S. Bernard tearmes it made him thinke neither these nor any of his Sermons or writings worthy of publike view so as though hee were much importuned by offers and earnest entreaties yet would not be drawne to publish any of them But for as much as it is not meete those learned labours should dye with him whereby hee being dead may with Abel yet speake and the living bee furthered in the way of life I resolved to publish these Sermons upon S. Iude Preached in a weekly Lecture to a publike audience on the market day at Northwalsham in Norfolke Intending God assisting if I may understand these to become acceptable profitable to the people of God to publish more In the meane time I shall send these forth with Iacobs blessing and prayer for his Sonnes Gen. 43. 14. God Almighty send thee mercy in the sight of the man c. In the sight of the proud man that he be no more high-minded as Herod In the sight of the poore man that hee may bee content with the things hee hath already as Paul In the sight of the stubborne man that he may yeeld with Saul and say Lord what wilt thou have mee to doe In the sight of the penitent man that his wounds may be bound up and Wine and Oyle powred into them In the sight of the barren man that he may live and bring forth much fruit In the sight of every man that they may draw neere to God with a pure heart in assurance of faith sprinkled in their hearts from an evill conscience and washed in their body with pure water But especially in the sight of our Ioseph our Iesus who blesse thee and these to thee and all other meanes of furthering thy salvation to whose grace I commend thee this tenth of April 1633. Thine in Christ Jesus Samuel Otes THE CONTENTS OF THE FIRST SERMON Vpon Saint IVDE A Briefe description of the Author Penman Argument Occasion of the Epistle The division of it into five parts 1 Superscription 2 Exordium 3 Proposition 4 Exhortations Dehortations 5 Conclusion Superscription in three 1 Person writing 2 Person written to 3 Salutation Person writing by three His Name Office Alliance The Contents of the second Sermon THe persons to whom he writ described by their Vocation and Sanctification In Vocation he describes the fruits kinds and parts necessity diversity in respect of time and place In Sanctification that it followes Vocation and is threefold how distinguished from Iustification what place it hath in salvation The Contents of the third Sermon THat wee may have the benefit of Redemption wee must have both Reconciliation Sanctification and Continuall preservation in the estate of grace In Reconciliation there is necessary Remission of sinnes Imputation of Christs Righteousnesse Sanctification consists in Mortification and Vivification Arguments to vrge Sanctification preservation both of body and soule especially the soule in sanctification till brought to glorification The Contents of the fourth Sermon THe Salutation wherein he wisheth three Mercy Peace and Love Of Mercy and Peace in this Sermon Mercy fourefold That that concernes the soule and salvation thereof is sevenfold Peace three-fold Externall Internall Eternall Outward prosperity and happinesse The Contents of the fifth Sermon HAving spoken afore of Mercy and Peace here he speakes of Love Love is twofold Of God to Man Of Man to Man both set out by their Excellency and their Effects The want of the latter noted the kinds of Love condemned finally not onely Mercy Peace and Love as positive graces are wished but the continnall increase and multiplication of them The Contents of the sixth Sermon THe proposition in the second part of the Epistle vnfolded that faith must be maintained wherein two things 1 They must labour to maintaine faith 2 The reasons and they are three 1 From the person of the Apostle 2 From the person of God 3 From the person of the Adversary In this Sermon of the first viz. that Faith must bee maintained with all earnestnesse and of the first reason drawne from the person of the Apostle namely his love his paines and his mildnesse The Contents of the seventh Sermon THe second reason drawne from the person of God that gives faith wherein three 1 That Faith is a gift 2 That given once 3 That given to the Saints In the first the divers acceptions of faith 1. How the true faith is given In the second that the same Faith is in all ages In the third that only the Saints have this true faith wherein the divers acceptions of faith are set downe and that here is meant the Saints upon earth The Contents of the eighth Sermon THe third reason is drawne from the persons of the Adversaries who are described 1 By their life 2 By their end By their life that they 1 Creepe into the Church 2 Be A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men without God 3 Be Libertines 4 Are blasphemers denying God and Christ c. The three first here handled The Contents of the ninth Sermon THe third reason from the persons of the adversaries is further prosecuted in regard of the fourth branch of their impiety in their life 〈…〉 the onely Lord and our Lord Iesus Christ wherein is shewed how many wayes God and Christ are denyed And prooved that God is the only God And that Iesus Christ is our Lord Iure Creationis Iure Redemptionis The Contents of the tenth Sermon THe third reason from the Adversaries is further prosecuted in regard of the end which is by the Apostle here said to bee condemnation and in that they are said to be before ordained to this condemnation as by Gods decree The two parts of Gods decree Election and Reprobation largely handled The Contents of the eleventh Sermon NNotwithstanding they to whom he wrote knew before yet he puts them in remembrance of the mercies of God in delivering the Israelites and his justice in destroying them growing rebellious Wherein note 1 The necessity of inculcating and often reiterating doctrines before knowne 2 Gods mercy to the Israelites especially in their deliverance out of Egypt which is largely described 3 The greater his mercies the more grievous his punishments upon the contemners thereof The Contents of the twelfth Sermon THe Israelites sinne that brought their destruction was infidelity though other sins yet this the root of all as proved in them and all The nature the kinds the necessity excellency and utility of faith is set out Secondly the sinne of the Angels what it was wherein their nature and office their number kinds their sinne being in generall Apostacy the nature of that sinne and wherein it consists and how odious it is is described The Contents the thirteenth Sermon THe punishment of the Angels that fell which is to bee reserved in everlasting chaines hence 1 Comfort to man that though his malice be infinite yet his power is limited 2 Confusion to him that though he be already
and the merits of Christ Iesus and here he confutes the errour of the Papists holding justification by works either of themselves or joyned with Christs merits discovering the error and discoursing the point largely and learnedly and shewes that both election vocation justification sanctification and salvation are all of grace and mercy The Contents of the five and thirtieth Sermon HAving shewed the summe of the Apostles exhortation to be that they should use discretion he teacheth the necessity thereof in all sinners that they and all should bee compassionate over the soules of them that are in danger to perish comforting the weake and terrifying the obstinate and hee admonishes all to suffer not onely the words of exhortation but reprehension also Lastly expounding the Apostles phrase of saving by feare to be the endevouring to save by excommunication the chiefest discipline of the Church he sheweth how fearefull a thing it is to bee cast out of the Church by excommunication and distinguisheth of the kinds thereof and describes thevses and ends thereof The Contents of the sixe and thirtieth Sermon FRom Saint Iudes phrase of saving by pulling 〈◊〉 of the fire he observeth first the fearefull estate of the wicked by that and many other resemblances used by the holy Ghost and especially that they are subject to sudden destruction whereas the godly are provided against sudden accidents or death secondly in that he exhorts to save such hee takes occasion to set out the excellency and necessity of the Ministery being Gods ordinance to save soules and confutes the conceit of them that vilifie this function as unnecessary and sheweth that it is the greatest happinesse that can come unto a people to have a godly and learned Ministery seeing they have thereby light life and salvation The Contents of the seven and thirtieth Sermon VPpon Saint Iudes Caveat Hate the garment spotted by the flesh c. he sheweth that wee must bee so farre from sinne as weâ— must abstaine from all appearance of evill and avoid evill company both in respect of God â—hose enemies they are and of our selves both in regard of our outward and inward estate Further he sheweth that we must hate sinne first because the whole Trinity hates it secondly because Satan the enemy of God and our soules is the Author of it yet so as we must hate it as it dishonours God not as it dishonours us and hate the sinne it selfe not the person except a knowne reprobate and hate it for conscience sake not for by respects and he reproves those that are so farre from hating sinne as they will not be drawne to leave sinne And here taking occasion of a fearefull earthquake hapning on Christmas Eve 1601. whilest hee was in the Pulpiâ— preaching he discourses first of the fearefulnesse of this presage of judgement as if the earth trembling under sinne threatned to swallow up sinners or that some fearefull judgement was at hand Secondly for the time being Christmas Eve he applyes it as a Caveat given of God that the solemne Feast following might not be prophaned The Contents of the eight and thirtieth Sermon HE commeth to the conclusion of the Epistle wherein the Apostle commending them to Gods grace to keepe themselves from falling he observes two things 1 Mans weaknesse ready to fall 2 The power of God able to keepe him First he sets out mans weaknesse shewing that he can doe nothing of himselfe without Christs grace and therefore though he be exhorted to stand and keepe himselfe yet God workes in him the will and the deed otherwise he would not stand among so many powerfull enemies and temptations and therefore wee should continually pray He sheweth that our pronenesse to fall came from our fall in Adam yet by grace wee are either preserved from falling or raised being fallen That the Saints are sometimes suffered to fall it is for the further manifesting of Gods grace and mercy yet they never fall totally nor finally Not onely particular men but the whole Church may erre though not totally and finally And the Popes have erred shamefully The Contents of the nine and thirtieth Sermon PRaying for them that they might bee preserved blamelesse hee shewes how this can be not for that they should have no sinne but for that none should be imputed for our righteousnesse stands rather in the remission of our sinne then in the perfection of vertue and he confutes the opinion of the Papists and divers others that vaunt of perfect purity and expounds those places of Scripture that ascribe purity or perfection to the Saints and sheweth how they are so called namely Imputative Comparative or Inchoative Non perfective Distinguisheth of the degrees of perfection in the Church and confuteth the opinion of Papists concerning justification by workes Lastly praying for them that in the life to come they may behold his presence with joy he setteth out the joyes of the life to come both simply and comparatively and exhorteth to seeke to attaine to them and contemneth the glory and joyes of the world in respect of them The Contents of the fortieth Sermon HEre he enters upon the last point in the conclusion of the Epistle namely Praise and thanksgiving to God sheweth that the Apostles concluded their Epistles with it and often upon the mentioning of Gods abundant mercy in Christ breakes out into it that David is very frequent in it and so are all the Saints and wee ought to imitate them and praise God according to all the Attributes whereof Iude mentioning sixe viz. Wisdome Salvation Glory Majesty Dominion Power he insisteth in this Sermon in three of them namely Wisdome Salvation and Glory and sheweth first that onely God is wise all men are either ignorant or have but naturall worldly wisdome not true wisdome untill God infuse it That Gods Wisedome appeareth in creating and disposing all things but especially in preserving and governing his Church and exhorts to submit unto it Secondly he proceeds to the second Attribute of Saviour and shewes that this is the most comfortable to us and that he saves by Christ yea that the name of Saviour is proper to Christ who purchased salvation for us by his death that we must therefore bee thankefull to him not derogate from his glory as the Papists doe minsing Christs merits and mixing with it their owne and ascribing too much to nature and free will He proceedeth to the third Attribute of God namely Glory that this is an acceptable Sacrifice to God but neglected by us we pray in our wants not praise God when they be supplyed that wee ought to performe this duty continually and if we doe not glorifie God here we shall not be glorified with him hereafter He reprooves two sorts that rob God of his glory the Proud and the Envious We must not imitate them but praise God alwayes in all things with all the parts of our bodies and powers of our soule The Contents of the one and fortieth Sermon HEre
he proceeds to the other three Attributes viz. Majesty Dominion and Power and sheweth what it is first to ascribe Majesty to God that it is to acknowledge his Majesty and Greatnesse in all his Workes and reprooves our dulnesse that admire onely his Miracles when all his Workes declare his Majestie Many regard not his Miracles nor signes of his wrath He proceeds to the fifth namely Dominion and sheweth that to consist in that authority whereby he commands in all Kingdomes Places Persons and he distinguisheth these into three kinds viz. his kingdome of 1 Power 2 Grace 3 Glory and describes them But insisteth in his Kingdome of Grace within us and reprooves our rebellions and trecheries that yeeld subjection to sinne and Satan and set up our owne wills and lusts to beare rule in us and so make a mocke of Christs Kingdome and that wee ought to subject as the Angels and doe his will as they most willingly speedily and faithfully And to this end to have our soules and bodies purified that hee may dwell and rule in us He proceeds to the sixth and lost Attribute of Power and sheweth that this consisteth in that he doth whatsoever he pleaseth in all places and persons being present in all places by his power though not in body and that this is an ascribing Power to him to depend upon his Power and to trust to his Strength being all-sufficient after that hee observeth all the sixe Attributes to belong to the whole Trinity and that for ever Lastly hee sheweth the divers significations of Amen and therewith how powerfull a conclusion it is in all prayers implying in it faith and zeale in him that prayeth Laus Deo The Analysis of the Epistle of Saint IVDE The Epistle hath five parts 1 Saluation in it three 1 The person saluting described by three 1 His name IVDE 2 His calling a Servant of Iesus Christ 3 His kindred or alliance the brother of Iames. 2 The persons saluted and they are all that are called and sanctified of God the Father reserved to Iesus Christ Verse 1. 3 The matter of the salutation wherein he wisheth to them three things Verse 2. 1 Mercy 2 Peace 3 Love 2 Exordium or entrance wherein he expresseth his purpose in this Epistle which was to write to them concerning salvation and here he testifies 1 His love to them by his kinde compellation Beloved 2 His desire and earnest endeavour to further them in the way of salvation in that he gave all diligence to write of the common salvation 3 Proposition the maine meanes to further you in the way of salvation Verse 3. The maintenance of the true Faith Not acquired by the power of Nature But given once to the Saints 4 Illustration and enforcement by Exhortation Verse 3. that contend earnestly for the maintenance of faith and use motives 1 In respect of God giving because given to the Saints and to neglect it is to neglect Gods grace giving meanes of salvation 2 In respect of some wicked Apostates whom hee describes 1 Generally by their Verse 4. 1 Subtilty crept in 2 Sinne turne the grace of God into wantonnesse and deny God 3 Iudgement ordained of old to this condemnation Admonishing them to whom hee writ to take heede both of their sinne and iudgement by the examples of the Israelites both their Sinne unbeliefe Iudgement destruction Verse 5. Angels both their Sinne pride Iudgement everlasting chaines c. Vers 6. Sodomites and Gomorrheans both their Sinne uncleannesse Iudgement eternall fire Ver. 7 2 Particularly calling them dreamers and describe 1 Their sinnes ranged into two heads 1 Vncleannesse defile the flesh 2 Rebellion in two things 1 Despising Government Verse 8. 2 Railing on This latter aggravated V. 9 10 He parallels them by their patternes Verse 11. Cain for envy Balaam for counselling to vncleannes Corah for contempt of government Hee sets them out by godly resemblances Verse 12. 1 Spots in regard of their defiling staining 2 Dry Clouds Barren Trees in respect of hypocrisie Verse 13. 3 Raging foming waves in respect of their pride and vaine glory 4 Wandring Starres in respect of their errour and ignorance 2 Iudgement the blacknesse of darknesse for ever this hee confirmes out of the prophesie of Enoch wherein two things 1 Prophet by two 1 His name Enoch 2 Order of descent from Adam the seventh from Adam Verse 14. 2 Prophesie the matter of it Verse 14 15. 3 Their properties Verse 16. 1 Murmuring 2 Repining 3 Licenciousnesse 4 Boasting 5 Flattery Direction for maintenance of true faith in three things 1 How to avoid these impious Apostates which draw from the faith which is 1 By remembring the predictions of the Apostles that forewarned of such Mockers and lustfull livers Verse 17 18. 2 Observing their practice answerable to the Apostles prediction making sects being not spirituall but carnall Verse 19. 2 How to preserve themselves in the faith and this by foure meanes Verse 20 21. 1 Mutuall edification 2 Zealous and spirituall invocation 3 Keeping themselves in the love of God 4 Constant expectation of eternall life by the mercy and meanes of our Lord Iesus Christ 3 How to preserve others in the faith 1 The weake by compassion Verse 22. 2 The obstinate by feare Verse 23. 5 Conclusion with prayer and praise to God wherein hee insinuates 1 What they are to expect and desire at Gods hand and their ground because he is able being Verse 24 25. 1 To keepe 2 To present blamelesse c. 1 Onely wise 2 And Sauiour 2 What is to be ascribed to him 1. Glory 2 Maiesty 3 Dominion AN EXPOSITION VPON THE whole Epistle of Saint Iude. VERSE 1. The Author and Pen-man of this Epistle Iude the servant of Iesus Christ c. BEfore I enter upon the handling of this Epistle I will speake briefly first of the Author 2. of the Penman 3. of the Argument 4. of the Occasion of this Epistle For I cannot dilate at large as Salomon did of trees from the Cedar to the Isop nor as Pliny did of beasts frō the Elephant to the Pismeire nor as Lactantius did of Fishes from the Whale to the Lamprey And first for the Author of this booke it is the holy Ghost For all Scripture is given by inspiration from God and Prophecie came 1 Tim. 3 16. 2. Pet. 1. 20. Luke 1. not in old time by the Will of man but holy men spake as they were moved by the spirit of God and it was God that spake by the mouth of all his Prophets which have been since the World began And as he directed the tongues of Holy men to speake and therfore saith our Saviour It is not yee that speake but the spirit of my father in you so he directed Mat. 10. 20. their pens to write so that it was not they that wrote but the holy Ghost by them By this therefore it evidently appeareth of what reverent account this Epistle ought for
must bee unto us dearer than thousands of silver and gold more precious than the gold of Ophir sweeter than the Honey or the Hony-combe For albeit God can onely by the inward motion of his blessed Spirit worke out make-sure and perfect our salvation yet it pleaseth him in his eternall wisedome to use the word as an ordinary meanes of our vocation and salvation As then God giveth learning by study wisedome by experience riches by travell and like things by like meanes so he maketh perfect the calling of his Saints by the preaching of the Word which Rom. 1. 16. is the power of God to salvation to every man that beleeveth The second title of honour given here to the Saints is Sanctification he calleth them sanctified of God the Father this is the next grace wherewith he adorneth them For God continueth his graces as Iacob continued his wrastling as Peter continued his knocking till they let him in and God will not leave calling and working till hee hath sanctified and perfected his graces like the Sunne that never leaveth shining but commeth Psal 19. Exod. 17. forth as a Bridegroome out of his Chamber and rejoyceth as a Giant to runne his course Like the Fountaine of Elim and waters of Shilo that never leave running The calling of God is without repentance Rom. 11. 29. For God is not a man that hee should lye neither as the Sonne of man Numb 23. 19. that he should repent as Balaam though a false Prophet said most truely Whom God calleth them he justifieth whom hee justifieth he sanctifieth and whom he sanctifieth he glorifieth The learned call this Text in Rom. 8. Auream catenam a golden Rom. 8. 29 30. Chaine hee that draweth one linke draweth all the Chaine For as hee that hath one damnable sinne hath all sinne and is guilty of all so hee that hath one grace effectually hath all God perfects his Workes God is not like a stepmother that putteth out her child to nurse he is not as the Partridge or Bird that forsaketh her nests nor Ier. 1. 17. Iob 29. 1 Reg. 3. like the Ostrich that leaveth her egs in the dust like Salomons Harlot that exposed her child to the sword But he is as the Eagle that carrieth her yong in her wings till they can flie as the Pelicane that feedeth her yong ones with her heart-bloud till they can feed themselves He blesseth us untill he hath brought us into his Kingdome of blisse where wee shall never hunger nor thirst any more For Hee will destroy Death for ever and the Lord God will wipe away teares from all faces and the rebuke of his Esa 25. 8 9. people will hee take away out of all the Earth for the Lord hath spoken it and in that day men shal say Loe this is our God We have waited for him and hee will save us this is the Lord wee have waited for him we will rejoyce and bee joyfull in his Salvation So the Lord Iesus hath perfected the worke of our Redemption hee was borne for us he lived hee died he rose againe he ascended hee maketh intercession for us and hee will glorifie us so saith our Saviour Father I will that they which thou hast given me bee with mee even where I am that they may behold my glory that is that they may enjoy the Iohn 17. 24. eternall glory with mee This is a Doctrine of singular comfort like the wine and oyle that revived the wounded man like the news of Iosephs honour Luke 10. Gen. 45. 28. Luke 2. that comforted old Iacob like the song of the heavenly souldiers that rejoyced the Sheepheards like Davids Harpe to drive away Sauls melancholy Hath God begun with thee hath he called thee hast thou felt the motions of his Spirit in thy heart Noli timere bee not afraid hee will end with thee and accomplish all his graces in thee I meane not in perfection Nam sanctitas tribus gradibus perficitur Holinesse consisteth in three degrees In this life while we are regenerate by water and the holy Spirit after this life while the Soule enjoyeth the presence of God after the day of Iudgement when in Soule and body wee shall bee united to our head Christ Iesus In this life there is a threefold Sanctification 1 Imputed unto us 2 Wrought in us 3 Wrought by us Imputed Sanctification is when God imputeth unto us the sanctification of Christ Who is made to us Wisedome Righteousnes 1 Cor. 1. 30. Sanctification and Redemption By this wee are said to bee sanctified when the vertue of Christs Passion the fruit of his Death the power of his Resurrection is applied unto us and Christs Sanctification made ours by imputation Therefore the Apostle saith That Iesus Christ to the end that hee may sanctifie his people with his owne bloud suffered without the gate Heb. 13. 12. Sanctification wrought within us is the inward change of a man iustified whereby the image of God is restored in him a Protestants Religion teach Sanctity change not a non esse ad esse from a not being to a being for the faculties of the soule were before not ab esse ad non esse from a being to a not being for the faculties of the soule remaine still but ab esse ad esse from an ill being to a good being not abolishing the will minde and affections but rectifying and renuing them a change of a man iustified for we are iustified before we are sanctified Iustification is actus individuus Sanctification is actus dividuus we are iustified at once we are sanctified by degrees wee are iustified when our sinnes are not imputed unto us we are sanctified when a cleane heart is created and a right spirit renued in us Sanctification wrought by us is that whereby wee sanctifie and make holy the outward works and actions of our life This the Lord requireth Be ye holy for I am holy To this Saint Paul Levit. 11. 44. exhorteth let us cleanse our selves from all silthinesse of the flesh and 2 Cor. 7. 1. of the spirit and grow up to full holinesse in the feare of God The righteousnesse of Justification is by faith without works the righousnesse of Sanctification is by workes and by faith justifying righteousnesse is perfect but not inherent sanctifying righteousnesse is imperfect but inherent glorifying righteousnesse is perfect and inherent neverthelesse we must confesse that all our sanctification is from God Here the slander of the Papists is answered for Justification for whom God calleth he justifieth and whom hee iustifieth he sanctifieth We preach not an idle faith as they say opening windowes and doores to all wickednesse by a Solifidian error and an imputative Iustice A late Papist in his Treatise of the Eucharist saith We preach liberty we hinder good workes we teach a naked faith No no wee teach sanctity holinesse more than they who with Alexander the third
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
Soule wee shall be glorified and when as wee shall sing the songs of triumph such as none can understand save the hundred and forty foure thousand which are Apoc. 14. 3. brought from the Earth Let us therefore pray for grace to increase in us and say with Augustine Si quando steti per Dominum steti si quando cecidi per me cecidi c. If at any time I stood I stood by the Lord if at any time I fell I fell of my selfe his Grace did prevent me saving me from evils past preserving me from evils present and defending me from evils to come But I will follow this point no further but as Iude prayed that Mercy Grace and Love might be multiplied So shall I pray Mercy Peace and Love bee unto you Mercie from God the Father the Father of Mercies Peace from God the Sonne the Prince of Peace Love from God the holy Ghost the Love of the Father and the Sonne Mercy unto you releasing your sinnes Peace unto you quieting your consciences Love unto you joyning you to God and one unto another Now the very God of Mercy Peace and Love give you Mercy Peace and Love Amen THE SIXTH SERMON VERS III. Beloved when I gave c. Faith and Gods worship must be maintained HAving spoken of the Title or Inscription of this Epistle I am now come unto the second part thereof namely the Proposition which is a stirring of them up to maintaine the Faith worship and religion of God which was now at an ebbe like the Sea and eclipsed like the Sunne with false Apostles had shaken her leaves like a tree in winter Where note two things 1 That they must labour for Faith 2 The reasons why they must so labour The Reasons be three The first taken from the person of the Apostle The second from the person of God The third from the person of the Adversaries From the person of the Apostle three wayes From 1 His love 2 His paines 3 His mildnesse The second reason is taken from the person of God in that he gave this Faith where note three things The necessitie and excellencie of Faith That it is 1 His gift 2 Once given 3 Given to the Saints The last reason is taken from the Adversarie where note two things 1 The qualities 2 The end of the Adversarie But first for Faith all men must labour for it that they may say on their death-beds with Paul I have fought a good fight I 2 Tim. 7 8. have finished my course I have kept the faith from hence-forth there is laid up for me a Crowne of righteousnesse which the Lord the righteous Iudge will give me at that day and not to me onely but unto them also that love his appearing None can speake of a Crowne of glorie but he that can say that he hath kept the Faith For without Faith it is impossible to please God Wilt thou please God as Enoch did and Hebr. 11. 6. not grieve God like Israel then get faith Quod enim non est a fide peccatum est whatsoever is not of faith is sinne Paul describing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christiani the armour of a Christian compareth faith unto a shield all armour is necessarie but specially a shield Therefore saith the Apostle Above all things take the shield of faith Ephes 6. 17. wherewith we shall bee able to 〈◊〉 all â—he 〈…〉 of the wicked Where note that the Apostle contenteth not himselfe with a bare exhortation to stirre us up to labour for faith but with weighty reasons presseth his exhortation before and behind before comparatively preferring it before all other graces Above all behind simply declaring the vertue and efficacie of it Wherby yee shall bee able to quench c. By the first hee maketh way to his exhortation by the last he knocketh it downe fast even to the head as wee use for to say And the Apostle writing to Timothie willeth him to get faith 1 Tim. 1. 19. and a good conscience naming two fearefull examples One of Hymenaeus another of Alexander who had made shipwracke of faith and a good conscience And therefore Paul delivereth them up to Satan That they might learne not to blaspheme that is he did excommunicate them Faith is the vertue of all vertues As all rivers runne into the Sea so all vertues come of faith It giveth light to all vertues as the Sunne doth to all planets therefore the Apostle is so prolix in it Faith maketh us the sonnes of God else are we bastards illegitimate So many as received him to them gave he power to be the Hebr. 11. 4 5. Iohn 1. 12. Epist ad Adimanth Gen. 26. 2 Tim. 1 Cor. 4. 15. Gal. 4. Sonnes of God even to them that beleeve in his name Augustine distinguisheth of Sonnes that they are threefold sonnes by Nature so Esau was the sonne of Isaak sonnes by doctrine or imitation so Timothie was Pauls sonne so he begat the Corinths so hee travelled of Galatia Lastly sonnes by inspiration or faith so are we the sonnes of God Christ is the naturall wee the adopted sonnes of the Almightie The third is best for well is hee that hath God to his Father for the Sonne abideth in the house for Faith must be striven and laboured for ever Faith is the life of the soule as the soule is the life of the body Quod carni esca hoc animae fides what food is to the flesh the same is Faith to the soule quod cibus corpori hoc verbum spiritui what meat is to the body the same is the word to the Spirit Iohn 8. 35. To stirre us up to strive for this Faith the Holy Ghost adorneth it with many Epithetes he calleth it Rich faith 1 Pet. 1. Holy faith Iude vers 20. strong faith 1 pet 5. 8. a saving faith Ephes 2. 8. a pure faith Act. 15. 9. a precious faith 1 Pet. 1. 7. If their we regard riches strength holinesse salvation puritie let us maintaine Faith which hath all graces in it as Paradise had all fruites in it as Lapis Indicus hath all cures in it And note that they must contend strive for faith for all they are accursed that doe the worke of the Lord negligently and all Ier. 48. they shall be spued out of Gods mouth who are key-cold luke-warme and not fervent in the faith Most men therefore shall Apoc. 3. 15. goe unto the Divell and be vomited out of Gods mouth for they are Tepidi in Fide they care not what become of faith and religion so they may prosper in the world they say unto God Ioh 21. 14 15. Depart from us for we desire not the knowledge of thy wayes Who is the Almightie that we should serve him and what profit shall we have if we should pray unto him they say with Alexander Borgia Da mihi divitias caetera tolle tibi fidem spem charitatem
unto mee there saving that the holy Ghost Act. 20. 24. witnesseth in every Citie saying that bonds and afflictions abide me but I passe not at all neither is my life deare unto my selfe so that I may fulfill my course with joy and the ministration which I have received of the Lord Iesus c. And how desired hee it in the Iewes Brethren Rom. 10. 1. my hearts desire and prayer to God for Israel is that they might be saved And he biddeth Timothy lay hold on it saying Fight the good 1 Tim. 6. 12. fight of Faith lay hold on eternall life whereunto yee are also called c. And when the Church would triumph it is in this Now is Salvation in Heaven and strength and the Kingdome of our God and the Apoc. 12. 119. power of his Christ for the accuser of our brethren is cast downe which accused them day and night before God And this was the earnest Psal 67. 1 2. prayer of the Church God bee mercifull unto us and blesse us and cause his face to shine among us that thy way may be knowne upon earth Tit. 2. 11. thy saving health among all nations not a bodily health but a spirituall heavenly health When Paul will commend the grace of God and make way for it in the Gretians hee calleth it a saving grace The Physitian can give thee but health as the Ier. 9. Physitians of Gilead did The Lawyer can but pleade for thee as Many regard more vaine pamphlets than found doctrine Tertullus did for the Iewes The Magistrate can give thee but thine owne as Salomon did to the two harlots The musitian can give thee but pleasure and tickle thine eare a little as the Sonnes of Asaph did The historiographer can give thee but the knowledge of the times But the Divine offereth thee salvation Act. 24. 1 Reg. 3. 2 Sam. 23. 1 Tim. 4. 16. he writeth and speaketh of salvation Hereupon saith Paul to Timothie Take heed unto thy selfe and unto thy doctrine and continue therein for in so doing thou shalt save thy selfe and them that heare thee If one should come from the Prince and offer to every one of you an acre of Land how would you heare him as they heard Paul at Troas till midnight But wee from God offer you an inheritance in heaven and yet yee regard it not Pausanias wrote of Act. 20. Nettles Erasmus of Foolishnesse Demosthenes of the shadow of an Asse Musonius of the wooll of a Goate Virgil of Gnats but Iude wrote of salvation If Alexander slept alwaies with Homers Iliades under his pillow If Lepta forgot to sleep reading Tullie de oratore If Cyprian read daily Tertullius Apologiticon If Chrisippus read Logicke so that he had perished but for Melissa his mayd how should the Church read this Epistle There be many that follow the Apostles diligence in writing but then it is in foolish filthie bawdie matters To this purpose wee have gotten our songs and sonnets our palaces of pleasure our unchast fables and tragedies Our fathers had their spirituall inchantments as Gui of Warwicke Bevis of Hampton Arthur of the round table and a number of such vanities as Garagantua Howleglasse Frier Rushe the Fooles of Gotham strong illusions of the Divell to keepe them from reading the Scriptures And we like new borne Moabites that wallow in our vomit have gotten the Court of Venus the Castle of love Perce-pennylesse c. But if he was so carefull to write of salvation wee must be as carefull to heare and learne salvation The Iaylor made inquirie after it saying to Paul and Silas Sirs what must we doe to be saved And let us also search and enquire after salvation For many never Act. 16. 29. looke in what state they stand whether in the state of grace and salvation or in the state of death and damnation But as it was said of Bonosus the Emperour That he was borne not to live but to eate to drinke and to scrape in the ground like molles or to play like the dormise of India that sleepe all winter and play all summer There are none but must have a care of salvation except they be Reprobates The scoffing Iewes cried Da Iohn 6. nobis semper hunc panem give us evermore of this bread The man in the Gospell would eate of the bread of heaven and therefore cryed Happie is he that eateth bread in the Kingdome of Heaven Balaam prayed to die well O that my soule might die the death of the righteous Luk. 14. Numb 23. 10. and that my last end might be like unto his There is none so wicked but he would be saved but if that wilt be saved examine thy Every man to be carefull to know in what state he stands in selfe and aske thy soule whether thou beest a dogge or a Lambe a Citizen or a stranger a sheep or a goate to stand on the right hand or the left All men know their state saving Christians the Merchant can tell whether he gaineth or loseth the Mariner can tell his Mat. 25. 40. course whether he be right or wrong on the sea the Husbandman knoweth his times for earing and reaping the Physitian knoweth his body whether it bee in a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consumption or in good estate But we looke not whether we be saved or damned but looke into thy selfe as thou doest into the world whether thou beest even with God whether his debt-booke bee discharged whether thy sinnes bee forgiven or no whether God hath given thee Faith to apprehend his promises whether the fruites of Faith appeare in thee or no. A prisoner will looke unto himselfe before the Assises and looke into thy selfe before the Iudgment day empanell a Quest on thy selfe and let thy heart bee the Foreman of the Iurie And note that he calleth it Common salvation not proper to Abraham Isaak Iacob David Peter c. but common to all 1. First hee calleth it common salvation First to admonish all men to lay hold of it So saith Paul to Timothie lay hold of eternall life And also to admonish Ministers to neglect no sheep of God not the very least Paul said that he was a debter both to the Grecians and Barbarians both to the wise and vnwise that hee was not Rom. 1. 14. 16. ashamed of the Gospell of Christ for it was the power of God to salvation to every one that beleeveth to the lew first and also to the Grecian And further he saith that hee made himselfe a servant unto all men that he might winne the more that unto the Iewes he became as 1 Cor. 9. 20 21 22. a Iew that hee might winne the Iewes to them that were under the law as though he were under the law that hee might winne them that were under the Law to them that were without law as though he were without law that he might winne them
divine power have yee not heard it hath it not beene told you from the beginning have yee not understood it by the foundation of the Earth Hee sitteth upon the circle of the Earth and the inhabitants thereof are as Grasse-hoppers he stretcheth out the Heavens as a curtaine and spreadeth them out as a Tent to dwell in And Salomon reasoneth thus Who hath ascended up to Heaven and descended who hath gathered the Wind in his Prov. 30. 4. 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 God reasoning with Iob saith Where wast thou when Job 38. 4 5 6. 8. I layd the foundations of the Earth declare if thou hast understanding who hath layd the measures thereof if thou knowest or who hath stretched the line over it whereupon are the foundations thereof set or who hath layd the corner-stone thereof or who hath shut up the Sea with doores When it issued and come forth out of the Wombe c. The world is Schola Dei the Heavens declare the glory of God and the firmament sheweth his handy worke And the Apostle affirmeth Psal 19. 1. that God left not himselfe without witnesse in that hee did good and gave us raine from Heaven and fruitfull seasons filling our hearts with food and gladnesse O every showre of raine is a Preacher and tels us there is a God Note this that nothing was made of it selfe nor for it selfe but for another The Heavens we see doe serve the Ayre the Ayre serveth the Earth the Earth the Beasts the Beasts serve Man Man therefore not made of himselfe was made to serve another which can bee no other but God The Lord hath made all things for his owne sake If all things therefore Man which Pro. 16. 4. confuteth Atheisme Againe it is an arrow yea a hammer against Atheisme that all men have a conscience of sinne and are affraid of it Conscience is a witnesse either with us or against us either to excuse us or accuse us It beareth witnesse of what of secret particular actions Against whom against thy selfe To whom to God seeing neither men nor Angels know the secrets of thy heart Let all Atheists barke against the God-head as long as they will Intùs est vermis qui illos mordet within there is a worme that gnaweth them In that men are afraid and ashamed of sinne it argueth that there is a God we see that all creatures purge themselves of their corruption The Sea her froth the water her skumme the earth her vapours the birds their feathers the wine his lees the fire his smoke the oile his some Man therfore that would avoid his sinne and be rid of it hath a conscience of God and proveth there is a God But alas Religion beggeth in these dayes Probitas laudatur alget our religion is in imagination not in faith in opinion not in judgement in the braine not in the heart in word not in deed and effect They professe they know God but inwardly in their works they doe denie him being abominable disobedient and unto every Few truly religious but many Epicures and Atheists good worke reprobate they have a shew of godlinesse but have denyed the power thereof O vile times the worst that have beene ever since the creation of the world and if these dayes should not be shortned no flesh should be saved but for the Elects sake God hath shortned them We Tit. 1. 16. 2 Tim. 3. 5. Mat. 24. 22. Esa 58. 1. 1 Reg. 19. Mar. 3. had need crie aloud and not spare lift up our voices like trumpets For ordinary speaking hath no proportion with extraordinary sinning We cannot come to you as God came to Elias in a still wind in a soft voice we must have Stentors voice be like Iames and Iohn the sonnes of thunder The Heathen said of their infidels Plus amant bovem quā Iovem they love the oxe more than Iupiter we may say of many Christians Plus amant coenam quam coelum cibum quam Christum they love more their supper than heaven more their meat than Christ they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like lapwings that delight in dung like Vespatian who took a tribute of urine Many nations have lived without cloaths without King without armour but never any without God as Tullie said Nulla gens tamfera tamimmanis c. never nation was so wilde so cruell so barbarous but have acknowledged and confessed that there was a God Neere the river Ganges in India be men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without mouthes that live by the sent of flowers among us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men without hearts that beleeve nothing Socrates said Hoc scio quod nihil scio I know this that I know nothing and they hoc credo quod nihil credo I beleeve this that I beleeve nothing they have set downe their rest Non esse Deum non esse daemonem non esse coelum non esse infernum there is no God there is no divell there is no heaven there is no hell and therefore they say Our life is short and tedious and in the death of a man there is no recovery neither was any knowne that have returned Wisd 2. 1 2 3. 4 5. from the grave wee are borne at all adventure and wee shall be hereafter as though we had never beene for the breath is as smoake in our nosthrills and the words as a sparke raised out of the heart which being extinguished the body is turned to ashes and the spirit vanisheth as in the soft ayre c. Come therefore let us enjoy the pleasures that are present c. These wilde Bores roote up the Lords vineyard these Foxes destroy the grapes these Ionas's trouble the ship of England For Christs Psal 80. 13 14. Church is Christs ship tossed with waves but let us runne with the Apostles and awake our Saviour that hee may hurle out Mat. 14. these Ionas's Thirdly the wicked are here described by their carnalitie and libertie they turne grace into wantonnesse for ungodlinesse hath two branches iniquitie in life and manners and impuritie in religion of the first he saith They turne grace into wantonnesse of the second it is said that they denied God and Christ Iesus Of the Act. 6. Rom. 8. first sort were the Libertines that disputed with Steven Paul had to doe with such hereticks vile men that said faciamus mala ut inde veniat bonum Let us doe evill that good may good come thereof Gods grace ought to lead to repentance Or let us be evill that God may be good let us commit iniquitie that Gods glorie may bee revealed let sinne abound that grace may superabound But their judgement is just and their damnation sleepeth not such are all presumptuous sinners Rom. 6. 1. that will sinne of purpose
fell from Angels to Divels For their sinne of Apostacy was great it cryed to God for vengeance The Lord Iesus noteth this Apostacy in them to shew that their sinne was not by creation but by wilfull corruption Hereupon saith our Saviour to the Iewes You are of your father the divell and the lusts of your father doe yee he abode not in the truth It followeth then that Iohn 8 44. he was once in the truth and that he was not created evill This Apostacy in some case joyned with wilfulnesse and malice is not to be prayed for So saith Saint Iohn the Disciple whom Iesus loved If any man see his brother sin a sinne that is not unto death let him aske and he shall give life for them that sinne not to death There 1 Iohn 5. 16. is a sinne unto death I say not that thou shouldst pray for it Some Apostacies cannot be renewed For it is impossible that they which have been once lightned and have tasted of the heavenly gift and were Heb. 6. 4 5 6. made partakers of the holy Ghost and have tasted of the good Word of God and of the powers of the world to come If they fall away should be renewed by repentance seeing they crucifie againe to themselves the Sonne of God and make a mocke of him For certainely they that are Apostataes and sinne against the Holy Ghost hate Christ crucifie and mocke him but to their owne destruction and therefore fall into desperation and cannot repent Indeed there is no sin but by repentance may be forgiven but they that sinne against the Holy Ghost which some affirme to be Apostasia aut negatio Christi Apostacy or the denying of Christ it shall not be forgiven â—â—â—lla in Luc. 12. 10. Quia directè obviant principio per quod fit remissio peccatorum because they are directly and plainely opposite and contrary to that whereby remission of sinnes is obtained that is unto repentance And this is the cause saith Augustine why God hath redeemed men and not Angels for that they sinned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from within and of themselves maliciously and rebelliously man sinned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from without and by provocation And this is Christs death saves only men not Angels the cause saith Augustine why Moses wrote nothing of the fall of Angels he named not their wound because he would not name their medicine Sed hominis vulnus medicinam narravit but he hath shewed man his wound and medicine also for that Aug. lib. de mirab Script cap. 2. God would restore him againe Humanam ergo naturam non Angelicam sumpsit Christus quoth Athanasius therefore he tooke the nature of man not the nature of Angels according to that of Athanasius the Apostle He in no sort tooke the Angels but hee tooke the seed of Abraham Quia Angeli per se defecerunt à Deo because the Angels of themselves fell from God Therefore the promise of the Messiah was made onely to man not to Angels The grace of GOD that Tit. 2. 11. bringeth salvation to all men hath appeared Grace saveth men not Angels For these Angels that fell have no benefit by Christs death he came not to save them for their sinnes are not pardonable But the cause of mercy I leave to God onely the father of mercies These are but conjectures of Augustine and Athanasius In the meane time Dorbels reasons are too weake to prove that men shall bee punished in hell more deeply than these Angels that fell His first reason is Quia Deus nunquam pro illis passus est ut pro nobis that God never suffered so much for them as for us His second reason is Quia Angeli pro uno tantum peccato puniuntur nos saepe deliquimus the Angels fell by one sinne only man by many sinnes hee offendeth oft His third reason is Quia daemones sunt spiritus tantum nos autem corpore anima peccamus that the bad Angels the Divels be spirits onely but men have both bodies and spirits But these reasons are vanishing as the untimely dew unsavoury as the white of an egge brittle as the webbe of a spider Hee spake as Phormio spake before Hannibal Rem magis delirantem nunquam legi I never read a more doating thing But to proceed my meaning is not that all Apostacy is sinne against the Holy Ghost for every Apostacy is not uncurable every fall of man is not damnable as the fall of Angels yet it is dangerous for he that settetb his hand to the plough and looketh back Luke 9. 62. is not fit for the Kingdome of God And Christ said to the sicke man Behold thou art made whole sinne no more lest a worse thing happen unto Iohn 5. 14. thee Thus all Apostacy is dangerous though not damnable for if damnable what shall become of the godly themselves for they often fall from the Lord slide backe and decrease in the graces of God They keepe not their first estate which was the sinne of the Angels Ephesus lost her first love but I would our Church were like it for Ephesus hated the evil wee hate the good Apoc. 2. 4. they examined the false Apostles wee examine none they suffered Luke 12. 45. persecution we persecute others we smite our fellow servants Iulian the Christian is become Iulian the Apostata and Simon Peter is become Simon Magus Ioseph is become Pharoah grapes are turned into thornes figs into thistles Lambes into Lions and Doves There must be a perpetuall growth in grace and goodnesse into Serpents We are fallen from our first love every day lesse and lesse zealous lesse and lesse loving lesse and lesse religious than heretofore we have been Memento Anglia memento Norfolcia unde excideris Remember England remember Norfolke whence thou art fallen Revertere revertere Returne returne saith the Lord Ier. 3. 14. for I am your Lord and will bring you to Sion Let us follow the counsell of the Wise man In the morning sow thy seed and in the evening Eccles 11. 6. let not thine hand rest that is increase in goodnesse doe good in Gal. 6. 6. thy youth doe good in thine age yea doe good at all times be not weary of sowing be not weary of working the seed-time is nothing the harvest is all in all To doe good in youth is nothing to doe well in middle age is nothing but to continue in old age to the last gaspe is piety indeed When a righteous man saith the Prophet turneth away from his righteousnesse and committeth Ezech. 18. 26. iniquity he shall even dye for the same hee shall even die for his iniquity that he hath committed aswell may we drowne in the Havens mouth as in the middest of the boisterous Sea aswell may wee fall through the peevishnesse of age as through the lusts and concupiscence of youth Of many it may be
cannot equall infinite joy Inter finitum infinitum nulla est comparatio There is no comparison betweene a thing finite and a thing infinite therfore wee merit not The afflictions of this world are not worthy of the Rom. 8. 18. glory that shall bee shewed unto us Againe all our works are imperfect Ergo doe not condignly merit for all our worke commeth immediatly from the Naturall faculties of the soule that is understanding and will but these are imperfect being regenerated but in part therefore our workes are imperfect For the understanding it is said that ex parte tantum videmus we see but in part know but in part For the will it is said Est Lex in membris There is a Law in my members rebelling against the Law of God for I know saith the Apostle that in me that Rom. 7. 18 24. is in my flesh dwelleth no good thing And againe hee crieth out O wretched man that I am who shall deliver mee from the body of death Bern. saith Cantabo non justitiam meam sedtuam Domine I will not Bern. sing my owne righteousnesse but thine O Lord. Should I feare whether that one Iustice will suffice two or no It is not a short cloke that is able to cover a couple thy Iustice is just for evermore and will cover both thee and mee it is largely large and covereth all my sinnes And againe Meritum meum est misericordia Bern. serm 62. in Cant. Domini My merit is Gods mercy I am not void of merit so Our workes merit not jointly with Christs merits long as he is not void of mercy The Papists joyne their works with Christ in case of justifying for they say that wee are Coōperarij fellow-workers and coadjutors and fellow-helpers with God abusing the words of Paul So wee therefore as workers together beseech you that yee recejve 2 Cor. 6. 1. not the grace of God in vaine as Melchior Canus in his common places confesseth that God alone worketh salvation and by and by hee addeth Et nos agere sub Deo cum Deo That wee worke under God and with God to which end he quoteth 1 Cor. 15. Not I but the grace of God with me as if God could not doe it without us But wee need not answere these dogges which can barke but not bite neither can they take away the trueth of God though they can obscure it But I reason thus with them Such as the wound is such is the salve but the wound came by one onely therefore the salve is by one only the Major and Minor are justified by Paul If through the offence of one many be dead much more the grace of God and the gift by grace which is by one man Iesus Christ hath abounded Rom. 5. 15 17 18 19. to many For if by the offence of one death reigned through one much more shall they which receive abundance of grace and of the gift of righteousnesse reigne in life through one that is Iesus Christ Likewise then as by the offence of one the fault came on all men to condemnation so by the justifying of one man the benefit abounded toward all men that beleeve to the justification of life For as by one mans disobedience many were made sinners so by the obedience of one shall many also bee made righteous The conclusion followeth of the premisses This doctrine of merits is to Christ as the Moone to the Sunne or the earth to the Moone in her eclipse it eclipseth the death and merits of Christ For if righteousnesse bee by the Law then Christ died for Gal. 2. 21. Fulgent admoni nothing Deus salvandos praevenit damnandos invenit praeveniente misericordia velle incipimus subsequente misericordia bonum quod volumus facere valemus c. God preventeth such as are to be saved and findeth such as are to be damned his mercy preventing us we beginne to will and his mercy following us wee are able to doe that good wee will grace in preventing beginneth and in following keepeth grace preventeth the wicked that hee may bee just and grace followeth the just that hee may not bee wicked the beginnings of our vocations the increasings of our justification the rewards of our glorification all these are laid up with God in predestination And againe Deus est qui gratis vocat vocatos justificat c. It is God that freely calleth us and justifieth them that are called and glorifieth them that are justified Rom. 8. 30. Rom. 9. and Paul calleth good men Vasa misericordiae Vessels of mercy not of righteousnesse if he had called them vessels of righteousnesse peradventure they might have thought that they had righteousnesse of themselves Quoth Fulgentius A Deo est initium bonae voluntatis ab eo facultas est bene agendi ab eo perseverantia bonae conversationis From God is the beginning of a good will from him is Many Papists have renounced their own merits the power and ability of well-doing and from him the perseverancy of a good life and conversation hee giveth in this life humility and in the future felicity that they may be happy without end that were humble without end Vtrumque tamen a Deo quoth Fulgentius Yet notwithstanding both from God we claime no Fulgent Epistola 14. ad works but Christs works Yea the Papists at a dead lift say so with us Pighius hath given them all the slip in this point One at his death cried Solus Christus solus ille Salvator Only Christ he alone is a Saviour and Sherwin at his death cried O Iesu Iesa esto mihi Iesus O Iesus Iesus bee to mee a Iesus a Saviour hee knew no other Saviour and Bellarmine having tired himselfe about the question of Iustification at the last he concludeth that Bellar. it is our safest course to rely upon the mercies of God and merits of Christ Iesus propter propriae justitiae incertitudinem periculum inanis gloriae for the uncertainty of our owne righteousnesse and danger of vaineglory And Bernard upon his Sermon of the Annunciation Bern. said that the merits of men are not such as eternall life by right is owing for them his reason is this Omnia merita Dei dona sunt ita homo magis propter ipsa Deo debitor est quà m Deus homini for saith he all our merits are the gifts of God and so man is rather a debtour to God for them then God to man and Frier Ferus affirmeth that whatsoever God giveth us is of grace not of debt and Gregorius Ariminensis upon Peter Lombard defends at large That no worke done by man though comming from the greatest charity merits of condignity either eternall life or any other reward temporall because every such worke is the gift of God For these are his words Ex hoc infero quod nedum vita aeterna nec alius alterius
saith he cōmeth Prov. 6. 15. speedily hee shall bee destroyed suddenly without hope of recovery all these three bee fearefull The wages of sinne is death yea sudden death We pray in the Letany to be delivered from sudden death Rom. 6. 23. but our prayer is nothing except our life be godly that shall give a rest to Gods children No sickenesse no death commeth suddenly Esa 28. 12. to the childe of God for hee prepareth himselfe ever hee is a childe of light and of the day therefore hee will not sleepe as other men doe but he will watch and be sober Gods children have oyle in their Lampes that is Faith and Repentance 1 Thess 5 5 6. Mat. 25. they have made their reckonings their loines be girt and their lights burning and let us bee like unto these servants that wait Luk. 14. 28. for their master when he commeth from the marriage that when he commeth koncketh we may open unto him immediately Luk. 12. The troubles that came upon Iob were not sudden he looked for them long before they came Multa cadunt inter calicem supremaque labra many things happen betweene the cup and the upper Iob 1. 25. lip but not to the godly for they stand alway in awe of God and are affraid to offend him for which cause Salomon counteth them blessed saying Blessed is the man that feareth alway And againe hee saith A prudent man seeth the plague and hideth himselfe Pro. 28. 14. Prov. 22. 3. that is the punishment that is prepared for the wicked and flyeth to God for succour hee seeth his wants he suspecteth himselfe hee daily asketh God mercy whereas the wicked feareth nothing like the Amalekites who eating drinking 1 Sam. 30. 16. playing dansing and even in the middest of all their sport and pastime were suddenly slaine For the wicked say Come I will bring wine and wee will fill our selves with strong drinke and to morrow Repentance and godly life must not bee deserted till death shall bee as this day and much more abundant but God saith Hac nocte repetent animam tuam This night shall they fetch away thy soule from thee when some are eating some drinking some stealing some whoring some building buying selling Esay 56. 12. Luke 12. 45. 1 Thess 5. 2 3. then shall God come For the day of the Lord shall come even as a theefe in the night for when they shall say Peace peace sudden destruction shall come upon them as sorrow commeth upon a Woman travelling with childe and they shall not escape and therefore the counsell of Augustine is good Vitam emendare dum tempus habenius to amend our lives while wee have time Operari dum dies est to worke Aug. Ser. 4. de sanctis while it is day Pulsare dum aperitur ostium to knocke while the doore is opened falcem mittere dum messis durat to thrust in the sickle while the harvest lasteth Negotiari tempore nundinarum to buy and sell while the Faire or Market lasteth Misericordiam implorare ante diem justitiae to crave mercy before the day 2 Cor. 5. 2. of justice approcheth For now is the accepted time now is the day of Salvation Begge mercy then to day thou knowest not whether God will give thee time and grace to doe it to morrow To this saying of Augustine I might adde the saying of Ierome upon his death-bed as saith Eusebius Cremonensis Cur moraris miser de die in diē converti ad Deum O miserable and wretched man why doest thou deferre from day to day to bee converted unto God Cur te jam malorum nonpoenitet Why doest thou not now repent thee of thy sinnes and wickednesse Ecce mors properat ut te conterat Behold death approcheth to teare thee and kill thee the Divell plyeth him to receive thee the wormes expect thee daily to devoure thee wit and strength and all beginne to faile thee But thou wilt say I will repent in articulo mortis at the very point of death O vana suspitio oh falsa meditatio O vaine suspition oh false meditation Looke and see if thou canst finde one of an hundred nay one of a thousand that have obtained this grace and mercy of God that his end should bee happy whose life was unhappy his death good whose conversation hath beene bad Ignis est ira Dei Gods wrath is fire Nos sumus stipula wee are as stubble and straw devoured of the fire wherefore let us worke while it is day the night commeth when as no Iohn 9. man can work And as Noah built the Arke in faire weather and Ioseph laid up graine and corne in the seven plentifull yeeres and Gen. 6. as the Ant that hath neither Master Ruler nor Guide provideth in the plentie of Summer for the dearth of Winter so let us Prov. 6. like good Noahs build the Arke of a good Conscience before the judgement overflow like provident Iosephs let us lay up the graine of godliness in the barnes of our hearts before the dearth of Mercy come and like painefull Ants provide food for our soules before the Winter of justice doth approach And whatsoever Eccles 11. we put our hands unto let us doe it quickly For there is neither worke nor invention nor wisdome nor understanding in Ministers save the soules the grave that wee go unto Save them with feare in plucking them out of the fire he saith Save them with feare Christians are said to save men when God useth their speech and exhortation to doe good on men they are said to winne soules which is the greatest gaine in the world For all the gold in the world laid in one ballance and the soule of a man in another will not countervaile one soule they cost more then so for We are not redeemed with corruptible things as silver and gold 1 Pet. 1. 18. but with the precious bloud of Christ as of a Lambe undefiled and without spotte Salomon gained gold and silver and had it in abundance Alexander gained men for he subdued whole hosts Augustus gained 1 Reg. 10. Luk. 2. Countreyes for hee taxed the world but good men gaine soules this is most of all For he that winneth soules is happy happy indeed For they that turne many to righteousnesse shall shine as the Prov. 11. 30. Dan. 12. 3. starres for ever and ever Wee are said to convert a sinner because God useth our ministery in it and this should be our chiefe care to convert one another from sinne to sanctity from Sodom to Sion from Babylon to Ierusalem from the power of Satan unto God For hee which hath converted a sinner from going astray out of the Iam. 5. 20. way shall save a soule from death and shall hide a multitude of sinnes And our Saviour saith If thy brother trespasse against thee go and tell Mat. 18. 15. him his
fault betweene him and thee if he heare thee thou hast wonne thy brother If parents were as carefull to winne the soules of their children as they are to save their bodies and masters to do the same to their servants by instructing their family God should have more glory and they more comfort but to complaine of this Vbi incipiam aut ubi desinaem Where should I beginne and where should I make an end All the foundations of the earth are out of course most men have no conscience of them that be under them and an heauy judgement remaineth for them their judgement is just and their damnation sleepeth not Paul would not 2 Pet. 2. have the husband to leave the wife nor the wife the husband for that the one may save the soule of the other for marke his words For what knowest thou ô wife whether thou shalt save thy husband 1 Cor. 7. 16. or what knowest thou ô man whether thou shalt save thy wife Even so what knowest thou ô Father whether thou shalt save thy child And what knowest thou ô master whether thou shalt save thy servant doe thou thy duty leave the successe to God For neither is hee that planteth any thing nor he that watereth but God 1 Cor. 3. 7. that giveth the increase So the Minister is said to save men Take heed saith Paul to Timothy to thy selfe and to thy doctrine and continue 1 Tim. 4. 16. therein for in so doing thou shalt save thy selfe and them that heare thee And yet to speake strictly and properly there is no Saviour but God for there is salvation in no other neither is there any Act. 4. 12. other name given unto men whereby they shall bee saved that is no other cause or meane Yet it is said that grace saveth The grace Tit. 2. 11. of God bringeth salvation to all men And that the Word saveth For it pleaseth God by the foolishnesse of preaching to save them Many coÌ„curre in the worke of Salvation that beleeve And that faith saveth By grace are yee saved through faith And that the Sacraments save us so saith Saint Pâ—ter The figure that now saveth us even Baptisme c. 1 Cor. 1. 21. Ephes 2. 8. 1 Pet. 3. 21. And that Ministers save us so said Paul afore Agrippa that God had appeared unto him for this purpose To open the eyes of the Gentiles that they may returne from darkenesse to light from the power Act. 26. 18. of Satan unto God meaning that they might bee saved and that God saveth us Ego sum ego sum praeter me non est Salvator I am Esa 42. I am and besides mee there is no Saviour that Christ saveth us for the Apostle saith That hee is the Saviour of all men but especially 1 Tim. 4. 10. of them that beleeve That the Holy Ghost saveth us and all this is true in a godly sense grace saveth as the origen the roote of all 1 Iohn 5. the Word as a meanes under God faith as the instrument Sacraments as helpes and leaders to Heaven Ministers as Legates from God God as the efficient cause Christ as the materiall Iohn 3. 16. 1 Iohn 3. 2. 1 Cor. 6. 11. the Holy Ghost as the applying cause And by the way note that if the Minister under God saveth men how then dare some say that they doe no good Doe they no good that save mens soules Yes their lips feed many The Prov. 10 11 20 21. mouth of a righteous man is a well of life the tongue of a just man is as fined silver the lippes of the righteous doe feed many But many thinke that the Preacher doth no good they thinke that they can goe to heaven without a guide they thinke themselves wise and to see into all duties as farre as the Minister Well it may be that they are wise in some respect yet as the little eye of the Eagle can see from the height of Heaven and the great eye of an Owle cannot see the Sunne so great men and old men may oversee that which base men and poore men may see being learned in the Word Hereupon said Elihu Surely there is a spirit in man but Iob 32. 8 9. the inspiration of the Almighty giveth understanding Great men are not alway wise neither do the Ancient alway understand judgement David said I have had more understanding than all my teachers Psal 119. 99 100. for thy testimonies are my meditation I understand more than the ancient because I keepe thy precepts As Polypheme had but one eye so these Cyclopeans see but with one eye they see but the world they see not Heaven Oh how long shall wee charme these Psal 55. Mat. 7. deafe Adders How long shall wee give holy things to dogges and cast pearles to swine How long shall wee play on Orpheus harpe to these Asses How long shall wee sow seed in this barraine ground We pray to bee delivered from these unreasonable 2 Thess 3. 2. and evill men Shall Titius Sabinus his dogge bring meate to the mouth of his dead Master and hold up his head in Tyber from sinking because sometime hee gave him a crust of bread And shall not the people love the Pastour that giveth theÌ„ the Bread of Heaven and saves their soules Shall dogges be kinder than men Or is there no good to bee done to a Parish but bodily The saving use should bee made of the Word good Christ fedde foure or five thousand with five barly loaves and two fishes but we reade not that hee did it above twice and that in necessity But hee bestowed three whole yeeres in preaching to them the greatest good that hee did in his life was in Iohn 6. Mat. 14. Mat. 5. Mat. 13. Luke 24. Luke 10. Mat. 12. Act. 10. 38. teaching them In the Mount In the Ship In the Temple In their Houses In the Fields Yea in all places for he went about doing good and healing all that were oppressed of the Divell These men therefore that say that wee doe no good have lost their senses and their soules also For the living soule as touching the naturall life hath foure powers and foure touching the spirituall life that is Appetitive Retentive Digestive Expulsive It must desire the Word Hereupon saith S. Peter As new borne babes desire the sincere milke of the Word so did David I will saith 1 Pet. 2. 2. he go to the Altar of God even unto the God of my joy and gladnes c. 2. It must keepe for Blessed are they that heare the Word and Luk. 11. 28. keepe it So did the Corinths for which cause Paul did much praise them saying Now I commend you brethren that yee remember all my 1 Cor. 11. 2. things and keepe the ordinances as I delivered them to you 3. It must digest it into good manners and to this purpose
of the riches and wisedome and knowledge of God how unsearcheable are his judgements and his wayes past finding â—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 â—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 cooÌ„perante of operating and cooÌ„perating 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
and concludeth his Epistle with it Grace bee with you Amen for wee must not doubt of Gods promises but beleeve stedfastly That all the promises of God are in Amen diversly used in Scripture Christ yea and are in him AMEN Againe this word Amen teacheth us to desire earnestly 2 Tim. 4. 22. and fervently the thing wee pray for For the prayer of the righteous availeth much if it bee fervent David was fervent in his Iam. 9. 16. Psal 106. 48. prayer Blessed bee the Lord God of Israel for ever and ever and let all the people say Amen And verily this word Amen noteth our desire our earnest fervent desire to bee heard and to obtaine it is in effect thus much O Lord thus bee it unto mee what my tongue or soule have begged give it me grant it me Amen Amen So Lord even so Lord. FINIS THE TABLE OF THE Sermons upon Saint IVDE Points handled Serm. 1. THe holy Ghost the Author of all Scripture Fol. 1. Two Iudases 1 Iscariot 2 Brother of Iames 1 Some Scriptures doubted of 2 A threefold office of the Church concerning Scripture 3 Honourable titles given the wicked why 4 Stormes should not discourage the godly ibid. Three sorts of servants ibid. Gods service most happy 5 Gods service perfect freedome ibid. Brings all good to us 6 All other service vile or dangerous 7 Mans dignity in three things 8 Priviledges of Gods servants ibid. Pope abuseth the title of servant 9 Servants must imitate their Master obey him 10 Gods servants rewarded ibid. Servants may not Lord it over the rest of the Family 11 Godly profession brings more glory than honourable alliance 12 13. Sermon 2. VOcation the first step to Salvation 15 Before calling wee are children of wrath not capable of Christ 16 The happinesse of having the Gospell 17 Vocation Externall Internall Invitation Admission 17 18 Externall calling unprofitable without internall 18 The efficacie of Gods Word in the ministery thereof 19 Vocation diverse in respect of time and place 20 None called for desert ibid. Sanctification followes vocation 21 God as he beginne will finish till he glorifie ibid. Sanctification three-fold Imputed unto us Wrought in us Wrought by us 22 Difference of righteousnesse of Iustification and Sanctification 23 Papisticall doctrine tends to licentiousnes ours to holinesse ibid. Faith and Workes joyned in the person justified in the act of justification 24 Sermon 3. CHrists Priesthood two parts Redemption Intercession 26 Redemption hath two parts Reconciliation and Sanctification ibid. Reconciliation consists in two points Remission of sinnes and imputation of Christs righteousnesse 27 Iustification what it is ibid. Adoption what it is ibid. Benefits of Adoption and Iustification 27 Sanctification consists in mortification and vivification 28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath his beginning godly sorrow his companion the Spirituall combat ibid. Sanctification but in part as our knowledge ibid. Divers acceptions of holinesse 29 Wee must bee holy because God is holy 30 Wee must bee holy because it is the end of our Redemption 31 Without holinesse no salvation ibid. Wee must bee holy because called Saints ibid. All our holinesse is from God 32 The persons of the Trinity distinguished 33 Preservation in the state of Grace the chiefest blessing 34 Gods providence preserves in all accidents of life 35 God frees from all afflictions 36 God preserves his Scriptures and Saints 37 Gods preservation of soule and spirituall estate most gracious 38 39 Sermon 4. MErcie Peace and Love three most excellent gifts 40 How these three flow from the Trinity ibid. How mercy in God 41 A rule for Christian salutations ibid. Mercy fourefold ibid. Generall mercies bestowed on all ibid. Speciall mercies on the elect ibid. The long suffering of God 42 The greatest mercy concernes salvation ibid. Our election is of Mercy ibid. Gods abundant mercy in Christ 43 Mercy seven-fold ibid. All that wee have is of mercy ibid. Misericordia communis peccantium portus ibid. Peace three-fold 44 Peace the ornament of the Church and signe of Christs Kingdome ibid. God the Author of Peace 45 A commendation of peace ibid. Contention cause of destruction 46 Vnion makes powerfull ibid. True peace to bee sought and imbraced 47 Righteousnesse cause of peace ibid. Peace of Conscience passeth all understanding 48 Prosperity profiteth not without peace of Conscience ibid. The wicked have no peace 49 Christ dyed rose ascended to perfect our peace ibid. Peace is used for outward prosperitie 50 All priviledges spirituall and temporall belong to the godly ibid. Yet sometime God withholds outward blessings 51 Sermon 5. God loves the fountaine of mercy peace and all good things 52 Gods love is most abundant immeasurable immutable unspeakeable 53 How God is said to be love ibid. Love of man to man the most excellent vertue 54 No Love to man without the love of God 55 True love rare among men 56 That love which is truely Christian must be embraced all other abandoned 57 Not sufficient to have grace but there must be a desire of increase till we come to glory 58 Sermon 6. FAith the most necessarie and excellent vertue 61 Sonnes three-fold by Nature by Doctrine by Adoption or Inspiration 62 Faith set out by it's attributes that wee might labour for it 63 Many carelesse to get Faith or maintaine it ibid. Faith must bee maintained to the death 64 A foure-fold fight and flight of Ministers ibid. The zeale of Idolaters and Heretickes for false religion should make us to be zealous for Gods truth 65 Divers degrees of zeale ibid. God lookes to the truth of our zeale not the heate 66 God accepts according to that a man hath if in truth ibid. Love ought to bee shewed in all our instructions and reprehensions 67 What love required in Ministers to their people ibid. Wee must be zealous in the matter of Religion and industrious for our soules 68 Salvation ought to be our onely ayme to have it assured to our selves and propagated to others 69 Many more regard humane writings yea vaine pamphlets than Scriptures 70 All men ought to labour to get assurance of salvation 71 Salvation common in three respects ibid. As salvation is common so the Church Catholicke 72 Writing the most safe meanes to performe God truth ibid. Traditions bring errors to the Church 73 Exhortation powerfull urged in meekenesse 74 The Minister must exhort and the people suffer the Word of exhortation 75 Sermon 7. GOds truth must bee maintained 76 Faith the gift of God a fruit of the Spirit ibid. Divers acceptions of Faith 77 Divers excellent attributes of saving Faith ibid. Faith a worke of the Trinity 78 The meanes to beget Faith outwardly the Ministery of the Word inwardly the operation of the Spirit 79 True Faith in few in all ages ibid. True Religion most ancient and Scriptures before all other writings 80 As God is immutable so his truth and Religion ibid. Though types and shadowes vanish truth and
substance remaine ever 81 The Scriptures immutable tradition uncertaine 82 Divers acceptions of Saints ibid. The Saints onely the subjects of true Faith 83 The wicked usurpers of Gods gifts ibid. Whatsoever they have is for the Saints sake 84 Sermon 8. THe Church and Religion hath many adversaries 85 Every thing hath its contrary ibid. Religion cause of division 86 Religion must bee maintained to death ibid. Secret enemies most dangerous especially such as in a shew of Religion seeke to undermine Religion ibid. The Divell opposeth the Church sometime as a Lion by cruelty sometime as a Serpent by subtilty but he hurts most by subtilty 87 Poperie prevailes most by policy and fraud 88 All Atheists without God before regeneration and conversion 89 There is a two-fold life the one of Nature the other of Grace 90 Most men live as Naturalists ibid. Atheists worse than Divels ibid. Nature teacheth that there is a divine Power 91 Gods power ruleth in all things and doth often change the course of Nature ibid. Reasons to prove the divine Power 92 Religion is more in profession than practice 94 Many by their lives seeme Atheists ibid. Vngodlinesse hath two branches iniquity in life and manners and impurity in Religion ibid. Many turne the grace of God into wantonnesse ibid. Gods grace and bounty ought to leade to Repentance not to make men presumptuous 95 Afflictions make us seeke God 96 Prosperitie makes us forget him and grow rebellious 97 Wee may not despise or renounce the creatures or blessings of God as the Stoicks Anachorites Hermites c. have done ibid. Epicures their practice described and their end 98 vnde 99 Popish Doctrine tends to licenciousnesse ibid. Sermon 9. GOd is denied many wayes 101 They that professe God and live ungodly denie him ibid. Six degrees in sinne ibid. Gods creatures declare him foure wayes 103 God is present foure wayes ibid. The wicked that deny God here shall hereafter feele and acknowledge him ibid. God is one in substance three in person ibid. The Heathen worshipped many gods and the Papists invocate many as Gods yet there is but one onely true God ibid. The unity and trinity in the God-head illustrated by divers resemblances 104 Christ is denied many wayes 105 Faith is most eminent and confident in persecution ibid. Christ is denied when either the sufficiency or efficacy of his death is denyed 106 Knowledge and profession of Christ without practice nothing worth ibid. The Papists deny the offices of Christ consequently 107 Christ onely paid the full ransome for our Redemption 108 Christ our Lord jure Creationis Redemptionis ibid. Divers effusions of Christs bloud especially five 109 Christs passions for us require that wee should consecrate our whole selves and all the service of our soules and bodies him 110 Sermon 10. DEstruction the end of the ungodly 112 Looke not on the present estate but the end of the wicked 113 God is said to write in a booke for the certenty of his decree 114 Gods decree hath two parts Election Reprobation ibid. The causes of either not to bee inquired after 115 Gods judgements often secret alwayes just ibid. Wee must not pry into Gods secrets ibid. Gods will the cause of our election not faith or works 116 Five signes of election 117 Our election perfected by many degrees 118 Reprobation a second part of Gods decree 119 And as he electeth some so hee reprobates others ibid. As all things els have their contraries so the elect theirs namely the reprobate 120 God ordereth sinne but urgeth not to it ibid. Mans sinne and destruction come from himselfe 121 Three opinions concerning Gods dealing in sinne 122 How God is said to cause evill ibid. How God dealeth in reprobation 122 More then Gods bare permission in sinne ibid. How God is said to harden and to blind 124 God worketh by evill men not in them ibid. God Satan and Men concurre in the same action yet have different ends 125 Sermon 11. THough we know much yet we had neede be put in remembrance 527 Continuall instruction like the continuall dropping of raine ibid. Itching eares listen after novelties rather then wholesome doctrine 129 Preaching alwayes necessary otherwise the soule decayes in grace 130 If instruction faile Satan prevailes ibid. Meditation recordation chiefe meanes to enrich the soule 131 God first offereth mercy before hee inflict judgement 132 Gods abundant mercies and miraculous deliverances of the Israelites 133 Gods wrath upon the Aegyptians ibid. Gods abundant mercies to England 135 God allures by mercyes before hee punisheth 136 Contemners of Gods mercies severely punished ibid. Sinne pleasant in the committing in the end damnable 137 God suffereth the wicked till their sinne be at the full 139 God punishes some sooner some later ibid. Looke not on their present estate but their end 140 Sermon 12. INfidelity the cause of Israels destruction 140 And of their sinne the roote 141 Faith the gift of God 143 And the originall of all vertues ibid. True faith is in few 144 Most men led by the flesh rather than by the Spirit ibid. Faith hath a triple foundation ibid. Faith threefold justifying of miracles hystoricall 145 The causes of Salvation ibid. The just live by Faith if no Faith no accesse to God no interest in him 146 Degrees of Faith ibid. God giveth grace according to the measure of Faith 147 Faith all in all in applying and assuring Salvation ibid. The Angels that fell committed many sinnes in one ibid. Wee must bee wise according to sobriety 148 Angels though Spirits in essence yet appeared in divers formes ibid. The sinne of Angels in generall was Apostacy 149 Some Apostacy is unpardonable ibid. Why the Angels that fell were not restored 150 Three reasons of Dorbell why the wicked shall bee punished in Hell more than the Divels recited rejected ibid. All apostacy dangerous though some not damnable ibid. It is the end that crownes all our actions 151 The Christian must be alwayes increasing ibid. The wicked grow worse and worse 152 There is a decay in most ibid. The estate of Angels considered in regard of three severall times namely of Creation Confirmation last Iudgement 153 Divers names of Angels 154 Whence the Angels fell ibid. God the head but not the Redeemer of the good Angels 155 The time of the fall of Angels uncertaine as also the places whither ibid. The Divels though many in number yet there is one chiefe 156 How the Divell is said to worke and to be in the wicked ibid. The Divels though malicious Spirits yet agree in mischiefe 157 Division the cause of confusion 158 Sermon 13. THe case of the Angels most fearefull to be cast out of Heaven 159 Their abode is not certaine but some in the Ayre some in the Earth some in the Sea 160 The Divels malice infinite but his power by God limited ibid. Satan is said to be loosed Apoc. 20. 7. not simply but comparatively 161 The Divels and wicked