No peace to the wicked in which we fall from the Lord of life One day in thy Courts saith David is better than a thousand other where I had rather be a doore keeper in the house of my God than to dwell in the tabernacles of wickednesse Sed impiis non est pax there is no peace unto the wicked their hearts never rest they are never quiet their sinne lyeth at the doores Esa 57. 20. Gen. 4. 7. alwayes dogging them and ever ready to pull out the very throat of their soules As good men have the first fruits of the Spirit and certaine tastes of heavenly joyes in this life So on the contrarie the wicked have certaine flashings of hell-flames on earth and are as the sea which alwayes rageth and never resteth And as the good man when he dyeth bequeatheth his body which is earthly to the earth and sinnes which are divellish unto the Divell and his goods that are worldly to the world and his soule that is heavenly to heaven So the wicked when he dyeth bequeatheth his goods to the world his body to the earth his soule to the Divell But some will say The wicked are merry and quiet none so merrry as they they sing like birds in May like Nightingales in a cleare night I must distinguish and say that some wicked are blockish and senselesse like swine their consciences are seared like dead flesh Mat. 7. 6. 1 Tim. 4. 2. others are desperate having an hell in their conscience trembling like Agag but yet both states damnable For is the fish that skippeth in the net or the bird that singeth in the snare or the prisoner that is merry in the iayle in any good case No 1 Sam. 13. 1 Thes 5. 3. Esa 9. 6. Ephes 2. 17. no Even so is it with the wicked when They crie peace peace sudden destruction shall come upon them as upon a Woman in travell But there is peace to the godly Peace shall come they shall rest in their beds c. Christ is their peace Pacem Evangelizavit iis qui prope iis qui procul he preached peace unto them that are neare and unto them that are afarre off To this end he died rose againe ascended into heaven the first was the lowest step of his humiliation in earth the second the highest steppe of his exaltation in earth the third the highest steppe of his glorification in heaven In the first he suffered in the second he conquered in the third he triumphed the first tooke away sinne and destroyed death and him that had the Lordship of Death The second brought Righteousnesse for he rose againe for our justification The third Heb. 2. 14. Rom. 4. 25. bringeth glory and all to this end to make peace between God and man Thirdly peace is taken for prosperitie and happy successe of all things as in the Psalme O pray for the peace of Ierusalem they shall Psal 122. 6. prosper that love thee peace be within thy walls and plenteousnesse be within thy palaces Peace and plentie are here Synonymies the one openeth the other he prayeth for plentifull peace or peaceable plentie God hath promised his Church this peace saying The Lord shall make thee plenteous in goods in the fruit of thy body in the Prosperitie is termed peace fruit of thy cattell in the fruite of thy ground the Lord shall open unto thee his good treasure even the Heaven to give raine unto thy land in due season and to blesse all the workes of thy hands thou shalt lend to many Deuter. 28. 11 12 13. nations and not borrow thy selfe The Lord shall make thee the head and not the taile thou shalt be above only not beneath c. Iacob blessing Iudas saith That he shall bind his Asse fole to the Vine his Asses colt to the best Vine he shall wash his garments in wine his Cloake with the Gen. 49. 11 12. blood of the grape that is he shall have all prosperitie and this prosperitie Iude wisheth unto them saying peace be multiplied upon you Esay prophecied of the wealth and abundance of the Church saying Thou shalt sucke the milke of the Gentiles and shalt Esa 60. 16 17. sucke the brests of Kings and thou shalt know that I the Lord am thy Saviour and thy redeemer the mightie one of Iacob For brasse I will bring gold and for Iron I will bring thee silver and for stones Iron I will also make thy government peace and thine exactors righteousnesse violence shall no more be heard in thee neither desolation nor destruction c. And God wisheth that his Church had hearkened to his commandements Then had thy prosperitie beene as the Flood and thy righteousnesse as the Waves of the Sea In six evils God would have delivered Esa 48. 18. Iob. 5. Psal 65. 11. Mal. 3. Iob. 1. Gen. 26. 1 Reg. 10. 27. it the clouds shall droppe fatnesse upon it God would open the windowes of heauen and powre downe a blessing with plenteousnesse God hath inriched the members of his Church in all ages as Iob in Huz Isaac in Gerar Salomon in Israel who had silver as stones Yea this peace and plentie is proper and peculiar to the Church onely to the godly the wicked have no right nor interest in the blessings of the earth For the elects sake God made Gen. 1. 1 Tim. 4. 8. Iohn 3. Mar. 13. Apo. 6. Rom. 8. the world For them he enriched it for them he redeemed it for their sakes he preserveth it for their sakes hee deferreth his comming to judge this world That the wicked enjoy ayre fire water let them thanke the godly who are coheires with Christ in all things the wicked are usurpers intruders into all Gods blessings they have no right to any furrow or foot of land The faithfull only are coheires with Christ in whose right they are invested into all the benefits of this life Thou art no more a servant but a Sonne saith Paul now if thou be a Sonne those art also the heyre of Gal. 4. 7. God through Christ As a bastard hath no inheritance among the legitimate Children So the wicked as bastards have no inheritance among the faithfull They may say of God and heaven as the tenne Tribes said of David and his Kingdome What portion have we in David we have no inheritance in the Sonne of Ishai So they have no portion in heaven no inheritance in the Sonne of God Christ Iesus they are Aliens from the commonwealth of Israel strangers from the Covenant and promise But the godly have right and interest in earth and heaven also In their elder brother Christ Iesus heaven is theirs heaven and earth is theirs land and sea are theirs yea all theirs men and Angels are subject unto them Prosperitie oft hurt to the Church All things are ours saith the Apostle whether it be Paul or Apollos or Cephas or the World
Saint Peter out of darkenesse into his marvellous 1 Pet. 2. 9 10. light which in times past were not a people but now the people of God which in times past were not under Mercy but now have obtained Mercy We have not loved God but hee us Venit medicus ad aegrotos via ad errantes lux ad tenebras vita ad mortuos redemptor ad Bern. captivos The Physitian came unto the sicke the way to wanderers light to darkenesse life to the dead a redeemer to the captives Wee were sicke hee healed us wee wandered hee reduced us wee were blind hee lightend us wee were slaves hee redeemed us No man commeth to the Father but by him Iohn 14. 6. This is not onely that generall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercy and Grace of God which pertaineth to all creatures Beasts Fowle Fishes whereof I spake before but this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peculiar to man only the Scripture calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the riches of his bountifulnesse c. For The Lord is rich in Mercy rich in mercy because Ephes 2. 4. the treasury of his Mercy and Grace is never exhausted the fountaine never dryed up rich in Mercy because he never ceaseth to communicate the riches of his Mercy and Grace to us rich in Mercy because hee pardoneth all our sinnes upon our true repentance rich in Mercy because he not only pardoneth al our sins upon our true repentance but giveth us repentance and The abundant riches of Gods mercies faith to beleeve the remission of our sinnes rich in mercy because he giveth us privative grace to escape evils and positive enabling us to doe good finally rich in mercy because he preventeth us with mercy and grace before we seeke him and followeth us with mercy and grace when we have found him Bernard in a certaine Sermon makes mention of a seven-fold De Evang. septem panum mercy or grace which hee saith each child of God may finde in himselfe The first is a preventing mercy or grace by which the Lord preserves his Elect from falling into grosse evils Fateor fatebor saith he nisi quia Deus adiuvit me paulo minus cecidisset in omne peccatum anima mea I doe and will ingeniously confesse that unlesse the Lord had preserved mee by grace my soule had gone neere to have fallen into all sinne The second is his forbearing mercy or grace whereby the Lord waiteth for the conversion of a sinner in regard whereof the same Author writeth thus Ego peccabam tu dissimulas non continebam a sceleribus tu à verberibus abstinebas I sinned O Lord and thou seemest not to regard it I contained not my selfe from wickednesse and thou abstainest from scourging me for the same The third is an altering and changing mercy or grace which makes a man setled in the resolution of holinesse whereas before he was prophane and loose in behaviour The fourth is an imbracing mercy or grace whereby God assureth the Convert of his favour The fifth is a confirming mercy or grace which strengthneth and upholdeth the righteous in his goodnesse The sixth is a mercy or grace that sets him in hope and expectation of glory The seventh is a crowning mercy or grace which is the Livery and seisin and full possession of the Kingdome of heaven Thus the LORD hath seven mercies or graces nay seventy times seven mercies even an innumerable multitude of compassions all which Saint Iude here wisheth unto the Saints by which it appeareth how great a blessing the Apostle wisheth in wishing mercy Mercy be unto you For indeed all that wee have is of mercy not of merit of favour not of debt of grace not of nature It is his mercy that wee Lament 3. 2. be not consumed therefore when we pray let this be our petition O God be mercifull unto me a sinner and when we give thankes let Luke 18. 13. Psal 36. this be the foot of our Song For his mercy indureth for ever For his mercy indureth for ever His mercy is Communis peccantium portus the common harbor of all penitent sinners For it is not the wisdome God nor his power noriustice that preserves us from destruction but his mercy So many idle words uttered in a day so many vaine Mercy that we are not consumed thoughts conceived so many evill workes committed I speake positively and now privatively so few prayers in us so few thankesgiving so few almes so weake faith so little knowledge so cold zeale so small love It is not a mercy but a miracle that we are not all consumed that the ayre infecteth us not as it did Iuda that the heavens raine not downe fire and brimstone 2 Sam. 24. as they did upon Sodome that the clouds open not and drowne us all as they did the old world that the earth doth not open Gen. 19. and swallow us all as it did Dathan such pride in the rich such envie in the poore such peevishnesse in age such riot in youth Gen. 6. Numb 16. such robbery on the land such piracy on the Sea such impiety in the Church such iniury in the Common-wealth such wickednesse and Atheisme in all it is a rare mercy that wee be not all consumed The Angels desire an end of this evill world the Saints departed wish the accomplishment of the Elect the number full the body of Christ made perfect The Saints in earth cry Veni Esa 6. Apoc. 6. Apoc. 22. Domine Iesu veni citò Come Lord Iesu come quickly Why doe wee not desire to be loosed that as wee are partakers of his generall speciall and temporall mercies and graces here so we may be partakers of his eternall mercies in heaven The second blessing which the Apostle prayeth for is peace which is taken three waies First for externall peace between man and man Secondly for internall peace betwixt God and man peace of conscience Thirdly for prosperity and the happy event of all things And in all these significations it may be taken in this place in a godly sense if wee take it in the first sense it is a notable blessing and to be prayed for of all men as Iude doth here for peace is the ornament of all places as a Crowne of gold upon their head the Kingdome of Christ is adorned by it The Wolfe shall dwell with the Lambe and the Leopard shall lye with Esa 11. 6. 7. 9. the Kid and the Calfe and the Lion and the fat beast together and a little Child shall lead them and the Cow and the Beare shall feed together their yong ones shall lye together and the Lion shall eat straw like the Bullocke and the sucking child shall play upon the hole of the Aspe and the weaned child shall put his hand upon the Cockatrice hole then shall none hurt nor destroy in all the Mountaine of my holinesse Here men by reason
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
compassion as appeareth by his own words saying Oh that my head were full of water and myne eyes a fountaine of teares that I might weepe day and night for the slaine of the daughter of Ier. 9. 1. my people How greeved it Samuel after that God had cast away Saul The text doth say that Samuel mourned for Saul and God did chide him for it saying How long wilt thou mourne for Saul seeing 1 Sam. 15. 25. Cap. 16. 1. I have cast him away for reigning over Israel Samuel did not say as many doe Let him perish Let him die He is a reprobate Let him goe but mourned and sorrowed for him Yea the Lord Iesus wept over Ierusalem so saith the Evangelist When he came neere and beheld the City he wept over it saying Oh if thou haddest Luk. 19. knowne at the least in this thy day the things that do belong unto thy peace c. As if hee should have said Alas poore towne alas poore people yee are now merry and jocund but oh poore soules you know not your state how neere your fall is whereupon one noteth We read that Christ was hungry weary sorry angry how he wept often but wee read not that hee laughed for even this Mat. 21. Iohn 4. Iohn 11. Mat. 3. Mat. 12. 25. laughter proceedeth from vanity Ea sola ridentur quae notant turpitudinem aliquam non turpiter As Christ was God he said I give thee thanks O Father Lord of Heaven and Earth because thou hast hidde these things from the wise and prudent and hast opened them to children But as he was man he sorrowed for the wicked and here by the way note for the weake and penitent that when wee speake roughly and denounce menaces wee doe it not to them but to the impenitent For as a Father sometimes layeth Rats-bane to kill mice and the children ignorantly fall upon it so the weake apply the menaces done to the reprobate to themselves but yet they pertaine not to them but to the bastards to the impenitent The Lord will try the righteous but the wicked and him that loveth Psal 11. 5. 6. iniquity doth his soule abhorre upon the wicked hee shall raine snares fire and brimstone and stormy tempest this is the portion of their cup. Wherefore heare the Word of the Lord ye scornefull men You say that you made a Covenant with death and are with Hell at agreement but your Covenant with death shall bee dissolved and your agreement with Hell shall not stand but the scourge shall runne over you and passe thorow you c. Againe though we must have compassion of some and pitty them yet this compassion and pitty must chiefely extend to the We must imitate Christ in mercy compassion soule of a sinner as partly was touched before for Saint Iude speaketh here of the soule this is the highest and greatest point of compassion in the world to pitty the soule to helpe it Learne this of the Schoolemaster of the world of the wisdome of the Col 2. Hebr. 2. Apoc. 1. Father of the brightnesse of glory the Ancient of dayes for he had pitty on the ignorance of the people saith the Evangelist When he saw the multitude he had compassion upon them because he saw Mat. 9. 36. them destitute as sheep wanting a shepheard He weepeth now over many a congregation in England that is without a pastour hee pittieth all sinners He is a mercifull and faithfull high Priest and hee Hebr. 2. 17. cap. 4. 15. is touched with the feeling of our infirmities Wee are all to learne of Christ to have pitty on our ignorant brethren to instruct them to teach them to exhort thē to do them good blessed are such so saith Salomon He that winneth soules that is that bringeth thē to the knowledge of God is wise the tongue of such a one is as fined Prov. 11. 30. Prov. 10. 20. silver those pastours feed best that are pittifull and compassionate Papists pretend to follow Christ in those things that are impossible as in fasting forty dayes in giving the Holy Ghost to their shavelings in opening the eyes of the blind in doing miracles but in teaching and preaching shewing mercy to the peoples soules they never come neere him they seeke not the rest of their soules as Christ did I am commanded to have compassion on the body of my brother as To deale bread to the hungry to bring the poore that wandreth into my Mat. 11. 29. Esay 58. 7. house to cover the naked and never to hide my face from mine owne flesh but specially I must have compassion on the soule of my brother for the more precious that a thing is the more care is ever to be had of it herein standeth the love of a father to his children of the Prince to his subjects of the minister to his flocke of one friend to another for you know the Commandement Thou shalt not hate thy brother in thy heart but thou shalt Levit. 19. 17. plainely rebuke thy neighbour and suffer him not to sinne It is strange to see how wee pitty an Oxe or an Asse fallen into a ditch but not a brother drowned in sinne it is vile to set an house on fire but it is vile also to passe by it and not to quench it when it is in our power it is vile to wound a man but it is vile also to passe by him as the Levite did and as the Priest did and not to helpe him as the Samaritane did it is vile to sinne it Luk. 10. is vile also not to reprove a sinner and in time of need not to comfort him to save a soule He that hath converted a sinner from going Iam. 5. 20. astray out of the way shall save a soule from death and he shall hide a multitude of sinnes We thinke it a great matter to give a penny or two to a poore man but what though I helpe his need fill his belly cloath his nakednesse and yet pitty not his ignorance blasphemy and to increase knowledge zeale and the feare of the Lord in him our liberality is maimed wee pitty but the worst and weakest part that is the body follow therefore the Obstinate sinners must bee terrified counsell of the Apostle Instruct with meeknesse them that are contrary minded meaning such as are not come to the knowledge of the trueth but fall through ignorance proving that God at any 2 Tim. 2. 25. time will give them repentance that they may know the trueth Againe as some men are to be pittied so other some are to be reproved and must have the judgements of God denounced against them and must be terrified with menaces for that they sinne of malice not of weakenesse in knowledge not in ignorance they be pertinaces stubborne obstinate opinionative so to be handled For as we must not be too sharpe against a weake brother
Ioram fell to idolatry Hilary did beleeve the Church rather hidde for hee could not see it flourishing and he said that the mountaines the woods the prisons and the whirlepooles were safer than the temples for these are his owne words Montes lucus carceres voragines sunt tutiores quà m templa Arrianisme so prevailed at that time Hierome said Ingemuit totus mundus Arrianum se esse miratus est That 〈◊〉 the whole world wept and wondred that it was become an Arrian Peters little ship was now indangered the windes tost her the waves beat her on the sides little hope but was at the point of sinking but at the last the Lord did arise commanded the winds and the tempest ceased and a calme succeeded and all the Bishops which were exiled were called home againe then Aegypt received his Athanasius triumphing then France embraced Hilary returning from warre then was Antioch gladde at the returne of Chrysostome and Italy threw off her mourning garments at the returne of Eusebius I know that Canus calleth these speeches hyperbolicall of Hilary and Hierome but that is but his hyperbolicall lye This is the common Inne wherein the Papists lodge most of our objections but I reason thus Eadem est ratio totius quae est singulornus membrorum At singula membra possunt cadere Ergo totum corpus The same reason is of the whole which is of every particular member But every particular member may fall The Pope may erre Therefore the whole body The epistles of the Bishops were corrected by Councels provinciall and the Provinciall Councels by the generall and the former generall Councels by those that came afterward saith Augustine Ecclesiam Dei finaliter errare nego that the Church of Aug. lib. 2. de Baptism 1. Iohn 3. God can finally erre I deny for hee that is of God sinneth not and Christ telleth us that there shall arise false Christs and false prophets and shall shew great signes and wonders so that if it were possible they should deceive the very elect if it were possible but unpossible that they should finally be deceived Here the great question is decided Num Papa potest in fide deficere whether the Pope can faile in faith because hee is the whole Church Virtualiter To this wee object Pope Iohn the 22. That hee erred because hee affirmed and held that the soules of the righteous did not see God till the day of judgement which heresy of his was condemned at Paris with the blast of trumpers and we say that Câ—lestine erred when hee held that marriage was dissolved if either of them meaning the man or wife fell into heresy and Gregory when writing to Augustine of Canterbury he said that the husband might marry another wife Si mulier non possit debitum maâ—iâ—o reddere Saint Ambrose in a certaine Sermon of his dicit Petrum fidem sum perdidisse saith Ambr. ser 47. that Saint Peter lost his faith If Peter failed certenly his successors may faile To these Canus answereth that Iohn the 22. and the rest erred personally not judicially to Ambrose his speech hee saith Fides capitur pro fidelitate that faith is there taken for fidelity illam ergo non fidem amisit it was that hee lost namely his fidelity not his faith and he further addeth Papam haeredem esse Petri privilegiorum non culparum that the Pope was the heire of Peters priviledges not of his offences To conclude with Canus all come to this point Bishops Fathers Councels The Popes Legates in Councels may erre for Christ prayed not for Peters Legates but for Peter himselfe quoth the Cardinall of Ture Immo Papam errare posse sed moribus yea the Pope may erre but yet in manners not in faith yea the Pope may erre in faith personaliter non judicialiter personally not judicially quoad factum non quoad fidem as touching facts not as touching faith as Sixtus 4. which taught Catherinam Senensem stigmata non habuisse where hee erred as touching the history not as touching faith and they all affirme that the Pope may erre in his gallery not in his Consistory which is a monstrous answere as though Christ had prayed for the place the walles not for the person as if faith were in the walles not in the heart But if the Pope dye in an heresy though never holden in his Consistory as Iohn the two and twentieth did let them tell mee in what state hee dieth Corde creditur ad justitiam With Rom. 10. the heart man beleeveth unto righteousnesse shall they give The Papists distinctions how the Pope may erre and not erre nice and frivolous us such drosse for gold such chaffe for corne suth lees for wine Shall they build such stubble upon the foundation Ignis probabit the fire shall trie it Let God and man judge of this answere 1 Cor. 3. THE NINE AND THIRTIETH SERMON VERS XXIIII And to present you faultlesse before the presence of his glory with ioy Wee must bee presented blamelesse before God THis is the second thing hee prayeth for as touching this life that God shall present them faultlesse Wee shall bee pure and perfect without fault without spot or wrinkle Nam nil Apot. 21. 27. immundum intrabit c. No uncleane thing shall passe thorow the gates of the new Ierusalem To this end God hath elected us before the foundation of the World That wee should bee holy Ephes 1. 4. and without blame before him in love Hitherto tendeth Pauls prayer Now the very God of Peace sanctifie you throughout and I pray God that your whole spirit soule and body 1 Thess 5. 23. may bee kept blamelesse untill the comming of our Lord Iesus Christ Wee are said to be faultlesse blamelesse and without spot not that wee are without sinne but because God imputes not our sinnes unto us So Saint Paul would have a Bishop sine crimine without fault non dicit sine peccate hee doth not say without sinne for no man is sine peccato without fault though many be sine crimine without offensive fault and yet sine peccate sumus wee are without sinne without fault quia non imputatur nothis because it is not imputed to us Whereupon David Blessed is Psal 32. 2. the man to whom the Lord imputeth not sinne If therefore the Papists should cry all the day long and all their life long Beatus qui Wee are righteous by imputation of Christs righteousnesse timet Deum Blessed is he that feareth God Beatus qui miseretur pauperibus Blessed is hee that considereth the poore and needie Beatus qui operatur justitiam Blessed is he that worketh righteousnesse Beatus qui loquitur verè Blessed is he that speaketh truly for Psal 112. 1. Psal 42. 1. Psal 119. Esa 33. 15. he shall dwell on high his defence shal be the munitions of the rockes bread shall bee given him
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
Non tamen pugnat ejus potentia cum voluntate his power fighteth Tart. adversus Prax. not with his will Lay thy hand on thy mouth with Iob reason not against God Quis es qui litigas cum Deo Who art thou that strivest with God so much for the attributes Wisdome Salvation Glory Majesty Dominion and Power But it is further to bee noted that in naming God To God only wise c. Hee comprehendeth the three persons for these attributes are due to all the whole Trinity Wisdome Salvation Glory Majesty Power and Dominion The Scripture speaketh diversly of the Trinity sometime ascribing things to one person sometime to another sometimes to all joyntly as power to the Father wisdome to the Sonne goodnesse to the Holy Ghost Psal 104. 1. Prov. 14. Greeve not the good Spirit of God saith the Apostle Yet power wisdome goodnes are due to all the persons of the whole Trinity in a Gods glory dominion power is eternall more strict sence signification Againe yee shall see the creation of all things ascribed to the omnipotency of the Father the administration of all ascribed to the Sonne the sanctification Ephes 4. 30. Gen. 1. Prov. 9. 1. 1 Cor. 6. â—1 of all ascribed to the Holy Ghost yet all three create preserve and sanctify the Church Pater à se Filius per se Sanctus Spiritus à Patre Filio The Father of himselfe the Sonne by him and the Holy Ghost from the Father and the Sonne Augustine speaketh Aug. thus Sicut ex intellectu generatur voluntas ex his ambobus procedit memoria in anima ipsa As the will springing from the understanding and from them both the memory in the soule it selfe so the Sonne is begotten of the Father and from both these proceedeth the Holy Ghost This causeth the Scriptures to speake so diversly of the Trinity Power is attributed to the Father but not exclusivè exclusively quoth Vrsinus in his Catechisme sed inclusivè but inclusively for all three are of equall power sed Patri potentia tribuitur Vrsinus quia est fons origo but power is given to the Father because hee is the fountaine the originall the rest of the persons are from him but not as touching their essence but person and manner of existing To conclude the works of the Trinity quoad extra are indivisible but quoad intus they bee singuler as the Father begetteth the Sonne is begotten the Holy Ghost proceedeth from them both hold this Axiome in divinity and learne to speake wisely and soberly of the Trinity Well this glory Majesty dominion and power must be yeelded now and ever for the glory of God endeth not with the end of the world it is for ever here and in heaven the continuance of this world before God is but as a day the Morning of this day was the creation of the Heaven and of Adam untill the flood the Noone of this day was the comming of Christ the Evening is the end of the world a thousand and six hundred yeeres S. Iohn cals but one yeere A thousand and six hundred yeeres are past as 1 Iohn 2. an houre but the glory of the Lord is from eternity to eternity from everlasting to everlasting from eternity as touching election quae est sine principio to eternity quoad reprobationem as touching reprobation for it shall abide without end but in that hee saith both now and for ever this teacheth us that there must be no end of praising God his praises must bee ever in our mouth First for spirituall blessings bestowed here in earth in Heaven as Election Redemption Adoption Vocation Iustification Sanctification Psal 86. Glorification for every one of these commeth from God therefore hee is to be praised both now and for ever Now in this life wee must sing Hosanna to the Sonne of David and hereafter we shall sing Allelujah in Heaven with all the Saints For all spirituall blessings wee must say with the Apostle Blessed be God which hath blessed us with all spirituall blessings For temporall blessings Ephes 1. 3. glory and praise is to bee given to God Christ gave thanks for God is to bee prayed to and praysed for all things food Anna for a child Iacob for riches Abrahams servant for prospering his journey and in a word for all other temporall blessings as health wealth peace prosperity God is to be praised now and ever As there is no end of his benefits towards us Iohn 6. 12. 2 Sam. 2. 1. Gen. 32. 10. Gen. 24. 48. so there should bee no end of our praises towards him but wee must praise him both now and ever To conclude this point here is a secret comparison betweene the glory of man and the glory dominion and power of God mans glory is as a flowre All flesh is grasse and all the glory thereof as the flowre of grasse for so Esay was willed to cry but though hee Esa 40. 6. cry it few will beleeve it wee trust not the Lord one speaketh of an Epitaph graven in the tombe of a great man Hic fuit hic fecit pugnavit vicit amauit Composuis libros gentes populósque subegit Quid mihi cum fuit aut erit est valet vnum He was he did he fought he conquer'd lov'd Wrote books nations and people hee subdu'd But what have I to do with was or Shall With me the Present only is worth all Things past bee gone things to come are uncerten that which is and is for ever goeth for all glory present will bee past and glory future will bee for ever haec vita haec gloria non est vita non est gloria this life this glory is neither life nor glory for wee are dead and our life is hid with Christ in God and when Christ which is our life shall appeare then shall we appeare with him in glory AMEN This word is an Hebrew word and it is taken in the Scriptures three manner of wayes sometime as a Nowne signifying Christ himselfe sometime as an Adverbe so Christ useth the word saying Amen Amen that is Verily Verily I say unto you and sometime as a Verbe as in this place signifying So be it or be it so So that this word Amen contayneth more than the prayer it Apoc. 1. Iohn 3. selfe For in the prayer wee testify our desire how that wee desire Glory Majesty Dominion and Power to bee given unto God but in this word Amen wee witnes our faith that wee believe Glory and Majesty Dominion and Power to bee his So that from hence wee have to observe to pray with faith to beleeve we shall receive those things wee have prayed for This appeareth in the Prophet Praised bee the Lord for evermore so bee it even so be it And Christ hath taught us thus to shut up our prayers Psal 89. 52. Mat. 6. 13. and the Apostle closeth
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
Thess 5. 14. them that are unruly comfort the feeble-minded beare with the weake bee patient towards all men Some are wilde heifers and must have a yoake some are rude horses and must have a snaffle some are dull asses and must have a whip and a spurre some are unruly and must bee admonished some feeble and must be comforted some weake and must bee tolerated and towards all we must use patience This doctrine concerneth all but chiefly Ministers they must know who be woolves and who be sheepe who be serpents and who be doves whom to draw and whom to lead when to pipe and when to mourne when to powre in oyle when to powre vinegar when to use the menaces of the Law when to use the promises of the Gospell All ground is not alike some must have a share some a clotting All wood is not to be used aliee some will be plained and is soft some must have a wedge and a beetle All sores are not to bee handled alike some must have searing iron some a seare-cloth So all Christians are not alike to bee handled and it is a notable worke of Gods Spirit to discerne spirits thus Philip discerned not Simon Magus as Peter did Philip 1 Cor. 12. Act. 8. admitted him to Baptisme but Peter spied him in felle nequitiae in the gall of bitternesse In Rome the Magistrate had carried before him Secures fasces hatchets and rods the first for the great the second for the lesse offendors Alterius vitia emendandae alterius frangenda Paul Aug. in Gal. 2. Act. 5. Seneca reprehended Peter to his amendment Peter corrected Ananias to his condemnment Nobilis equus umbra virgae regitur at indomitus nec calcaribus incitari potest A rod will checke a free-horse and a twigge command a gentle nagge whereas the spurre cannot stirre a stubborne jade nor the whippe scare the untamed colt The Nurse when the Child hath a fall will first helpe it up after chide it and if it fall againe correct it so must the Nurse of soules first helpe a brother out of the mire of sinne then chide him for falling into the ditch and if this will not serve applie a sharper corrasive to his sore yet let all this bee done with wisedome and discretion Qui mittit in altum lapidem recidet in caput ejus lest he deale like a man that throwes up a stone rashly in his humour and it falleth downe againe upon his own head Hierom. ad Ruâ—t Monacâ— to teach him wisedome Well wee must have compassion of some for some sinnes are to be pitied we must be so far from hating and rejoycing at their falls that wee ought rather to sorrow and to bee greeved Hereupon saith Paul Brethren if any of you bee overtaken with any fault you that are spirituall helpe to restore him in the spirit of meekenesse Gal. 6. 12. insult not over him but restore him know that thou mayest fall We must be compassionate to such as sinne of infirmity thou art of the same mould he is falne by his own infirmity thou standest by the grace of God Noli superbire be not proud thou standest not of thy selfe Noli superbire but be strong in the Lord and through the power of his might pitty thy brother and restore him with Ephes 6. 10. meekenesse The Word in the originall signifieth to set a thing in joynt as wee doe a legge or an arme dislocated not breaking it but putting it into the place againe when it is out and this is done foure wayes quoth Master Perkins first by reprehending Perkins in his Treatise of the Tongue 2 Sam. 12. generally and covertly as Nathan did David in a parable which entred further into him than if it had beene done roughly Secondly in the place of a reprehension to put an exhortation as are pilles in Sugar so Paul prescribed saying Rebuke 1 Tim. 5. 1. not an Elder but exhort him as a Father and the younger men as brethren c. Thirdly to propound the reproofe in a mans owne person so Paul did saying Now these things Brethren I have figuratively applyed to my selfe and to Apollos for your sake that yee may 1 Cor. 4. 6. learne by us that no man presume above that which is written that one swell not against another for any mans cause Fourthly to reprove but with prefaces insinuations as that we do it of love that we do it of good will so Naamans servant said to his Master saying 2 Reg. 5. 13. Father if the Prophet had commanded thee some great thing oughtest thou not to have done it If we be beleevers of Christ we cannot but lament the fall of a brother and among the members there is such sympathy that if one suffer all the rest suffer with it Wee are the 1 Cor. 12. 26. members of Christ and the members one of another Paul told the Corinthians that in stead of laughing they should have sorrowed What 1 Cor. 5. 2. father is not greeved with the hurt of his children What friend is not greeved at the losse of his friend What shepheard delighteth in the wronging and scattering of his flocke and not in gathering it together How did it greeve Abraham to lose Gen. 17. 1 Sam. 19. Ismael How did Ionathan vexe himselfe for David And how did David rescue a poore sheepe or a Lambe out of the mouth of the Lion And shall not wee rescue a soule out of the mouth 1 Sam. 16. of the Divell If men bee of a contrary minde to us oh doe not hate them but pitty them and instruct them with meekenesse 2 Tim. 2. 25 26. praying God to give them repentance that they may know the truth and that they may come to amendment out of the snare of the Divell which is taken of him at his will Monicha wept so long for Augustine a Manichaean that a Bishop said unto her Filius iot lachrymarum perire non potest A sonne of so many teares cannot perish This affection should bee in us towards a sinner This was in Abraham when hee prayed for Sodom saying Gen. 18. What if there bee but tenne righteous men will you not spare the City And this was also in Moses when hee cryed to God saying Forgive them O Lord or else rase mee out of the Booke of life that thou Exod. 32. hast written And in Esay when hee cried TurneTurne away from mee labour Mâ—n more compassionate toward beasts and beasts to men than men to men not to comfort me I will weepe bitterly because my people perish And in Ieremy when hee wished That his head were a well of water and his eyes fountaines of teares that hee might weepe day and night for the people And this affection was also in Christ when hee wept over Ierusalem saying Oh if thou haddest knowne at the least in this Esa 22. 4. Ier. 9. 1. Luke
19. Rom. 9. thy day the things that belong unto thy peace The like wee reade in Paul who wished himselfe to be separate from Christ for his brethren the Israelites And it is all our parts to greeve at sinne in another man and to take pitty upon him according to the words of my Text Have compassion on some but where shall we single out one among the sonnes of Adam that is so compassionate as that hee will sorrow for sinne in another man When he seeth his brother to bee a vicious liver one wedded to wickednesse and sunke in sinne hee will salve it up with humanum est Cato is said never to laugh except once and that was when hee saw an Asse eate thistles that the senslesse beast should take pleasure in prickes which should have been spurs to him to take paines so we seeing our brethren eating up sinne as bread and drinking iniquitie like water rather laugh with Democritus at their follies than with Heraclitus lament their faults And what compassion is in this Cadit asinus est qui sublevet perit anima non est qui curat men will pitie the poore Asse for when hee falleth they will helpe him up againe but they will shew no compassion on mens soules for though they perish they care not herein they are like the base-minded Gergesites who had more care of their swine than of their soules Mat. ◠25. The Elephant if hee meete a wounded person in the Wildernesse hee bringeth him into his way againe and the like is fathered on the Dolphin who when Arion was cast into the Sea speedily conveyed him unto the shoare I could wish that men were Elephants or Dolphins in sparke of good nature one to another To sorrow one for anothers sinne it is not our custome The compassionate Samaritane to the poore passinger may teach us to shew mercy unto sinners his wounds resemble afflicted sinners Mat. 18. his descension from Ierusalem to Iericho his falling from the service of God his spoyling by theeves sinners overthrow by Satan the Priest and Levite which went aloofe Sunt mali ecclesiae ministri bad ministers Now the stranger that infused Oleum misericordiae vinum justitiae the oyle of mercie Lir◠and the wine of Iustice is any good man moved with mercy and compassion at a sinners wretched estate and useth all good meanes to reclaime him To this purpose tendeth the counsell of the Apostle Beare yee one anothers burden and as Christ stretched out his hand to take fast hold on Peter when hee was ready Gal. 6. 2. to sinke into the Sea so ought we towards our faithfull brethren overwhelmed with the waves of wickednesse to have compassion on them and by counsell and comfort out of the Word of God We should not envy the sinner but pitty him to save their soules and this is compassion indeed Augustine speaking of the drunkennesse and other sinnes in Africa said Tollantur ista sed tamen cum commisseratione non asperè non duriter Let these sinnes quoth August be taken away yet with compassion with mercy not sharpely not bitterly Docendo potius quà m jubendo monendo non minando by teaching rather than by commanding by monishing rather than by menacing for those Iewes whom the thunders of Sinai could not terrifie Saint Iohn with the sweete song of Sion did Mat. 3. perswade Againe the same Father aforenamed saith thus Qui phreneticum ligat lethargicum excitat hee that bindeth a phranticke man and awaketh a man sicke of a Lethargie ambobus molestus ambobus tamen utilis hee is troublesome to both yet profitable for them both Rogat charitas hunc ligare illum excitare ambos tamen amare Charitie obligeth a man to binde the one and to awake the other yet to love both Let all bee done in love and pittie and as the Apostle counselleth us Let us follow the truth in Ephes 4. 15. love The Drunkards Vsurers Swearers raile on us in all places in all Faires and Markets What then O pittie them Have compassion on them alas poore soules their state is pittifull Luke 23. not odious Nesciunt quid faciunt they know not what they doe Nec deludendi nec minandi sed plangendi these men are not to bee Aug. mocked nor menaced but mourned for I say to them as Christ said to the woman of Samaria If thou knewest the gift of God and Iohn 4. 10. who it is that saith unto thee c. so if these men knew the gift of God the power of the Word they would not doe as they doe fret not then at these men as David counselleth thee saying Fret not thy selfe because of the ungodly neither bee thou envious for the evill doer for they shall soone bee cut downe as the grasse and wither Psal 37. 1 2. like a greene hearbe And as Christ commandeth thee Breake not a Mat. 12. 20. bruised Reede quench not the smoaking flaxe Paul that so hated sinne and sharpely reproved it in Elymas the Sorcerer saying O full of Acts. 13. 10. all subtilty and all mischiefe the Childe of the Divell and enemy to all righteousnesse wilt thou not cease to pervert the straight wayes of the Lord Yet writing to the Corinthians hee saith I feare lest when 2 Cor. 12. 21. I come againe my God abase me among you and I shall bewaile many of them which have sinned already and have not repented of the uncleanenes and fornication and wantonnesse which they have committed For as there was nothing that did so much rejoyce his heart as when his preaching profited so nothing did more cast downe his heart then when his labour did no good and againe hee saith We are fooles for Christs sake and yee are wise in Christ wee are weake and yee 1 Cor. 4. 10 11 12 13 21. are strong yee are honourable and wee are dispised unto this houre wee both hunger thirst and are naked and are buffeted and have no certaine dwelling place and labour working with our owne hands wee are reviled and yet we blesse Wee are persecuted and suffer it wee are evill spoken of and we pray we are made as the filth of the world the off scouring The godly bewaile the fearefull estate of the wicked of all things unto this day He came not with a rod but in love and in the Spirit of meeknes he wept over the Philippians Ieremy cries out against the sinnes of the Iewes saying I harkened and heard but no man spake aright no man repented him of his wickednesse saying What have I done every one turned to their race as the horse Phil. 3. 18. Ier. 8. 6 7. into the battell even the Stork in the ayre knoweth her appointed time and the Turtle and the Crane and the Swallow observe the time of their comming but my people knoweth not the judgement of the Lord Yet did he it with great