the heart of man conceive Even for thousands and thousand yeeres What Arts and Sciences have beene found out by man yet cannot the eye see nor the eare heare nor the tongue utter nor the heart conceive of Life eternall The Apostle maketh a glorious comparison and yet speaketh but of an earthly building and of earthly and corruptible things So the Prophet Esay describeth the Church militant and triumphant but yet by earthly things For it passeth his skill and cunning to set out the perfect beauty and glorie of it God is infinite so the reward layd up for the just is infinite like unto himselfe the infinite God giveth infinite paines to sinners and infinite joyes unto the just Peter having but a glimmering of Heaven was ravished and cryed out Master here is good being let us build Tabernacles one for thee another for Moses and another for Elias How great then is Mat. 17. 4. the full sight of Heaven There bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such joyes as are not possible for a man to utter Mount Thabor was a goodly 2 Cor. 12. 4. Mount but in the celestiall Mount in Heaven you shall see that that eye never saw riches without measure glorie without comparison life without death day without night solace without ceasing joy without ending a land that floweth with milke and hony there wee shall see the City of the living God the celestiall Ierusalem a company of innumerable Angels the congregation of the Hebr. 12. 22. first borne which are written in Heaven the Spirits of just and perfect men Iesus the Mediator of the new Testament and the bloud of sprinkling speaking better things than the bloud of Abel But to reason from the lesse to the greater If here in an Inne bee so many pleasures what are in our owne home For whiles wee are strangers in the body wee are absent from the Lord but when wee 2 Cor. 5. 6. shall remove out of the body wee shall ever dwell with the Lord and abide in Heaven which is our home If in a prison our senses are filled with so many delights what shall bee in a Palace There shall bee fulnesse of joy and pleasures for evermore If here in a Iayle there bee so many pleasures to entertaine us such variety Psal 16. 11. of colours for the eye such melody and sweete sounds for the eare such fragrant odors for the nose such multitude of dishes for the taste if in Mount Horeb are so many things What are in Mount Sion in our owne Countrey For here wee are but strangers and pilgrimes but wee seeke another Countrey and wee desire a Hebr. 11 13 16. better that is to say an Heavenly If a corruptible body feele Our glorified boâ—y shall have Spirituall and Heavenly qualities such great sweetnesse what shall a glorified body feele For our bodies shall one day bee glorified Though they be sowne in dishonour they shall bee raised in glory though sowne in weakenesse they shall be raised in power though sowne a naturall body it shall be raised a spirituall body There is no comparison betweene Light and Hebr. 11. 13 16. 1 Cor. 15. 42 43. Darkenesse Gold and Lead Glasse and Pearle Men and Angels Heaven and Earth Corruption and Glory Weakenesse and Power Honour and Dishonour Our life is hid with Christ in Col. 3. 3. God and when Christ which is our life shall appeare then shall wee also appeare with him in Glory For life is threefold Of Nature Grace and Glory The life of Nature is sweete the life of Grace sweeter and the life of Glory sweetest of all and this life of Glory is hid with Christ in God and in this life of Glory there shall bee in our bodies first Claritas beauty and cleerenesse in so much that as Saint Chrysostome saith that the bodies of the Saints shall bee septies clariora Sole seven times brighter than the Sunne Secondly in this life of Glory there shall bee in our bodies spirituall agility and hence is it that some ascribe the activity and quicknesse of our soule spirit to a glorified body saying that such bodies are not spirits but spiritualized bodies Thirdly in this life of Glory there shall be in our bodies Impassibility For though here we suffer of every thing yet there wee shall bee subject to no corruptible passion or suffering Lastly in this life of Glory there shall bee in our bodies Immortality here indeed orimur morimur at our byrth wee beginne to dye accedimus wee enter into the world succedimus wee succeede one another in the world and last of all decedimus wee depart all out of the world but in this life of Glory wee shall have immortall bodies And as the body so the soule in this life of Glory shall bee glorified and this her glory consisteth of two things in her union with God and in our vision of God both of these may be gathered out of that of Saint Iohn When hee shall appeare we shall bee like him and see him as hee is wee shall be like unto him there 1 Iohn 3. is our union we shall see him as hee is there is our vision Others adde to the beatitude of the soule two other actions one the fruition the other the eternall retention of God and it is a question among the Learned in which of these foure the felicity of the soule doth consist some in her vision of God some in her fruition of God some in her retention of God I will not determine onely I say that in this life of Glory both soules and bodies shall have triumphum gaudium triumph and joy they shall triumph over Death for Death shall bee no more over him that hath the Lordship of Death the Divell for hee shall never bee able to hurt him Againe they shall have joy God all in all to the glorified Saints first in the Majestie of God secondly in the humanity of Christ thirdly in the society of Angels and Saints Vide intùs extrà suprà infrà circumcircà ubique gaudium Looke Aug. within thee and without thee above thee and beneath thee about thee and every-where there is joy Nay Gaudium super gaudium joy above joy joy surmounting all joy and without the which there can be no joy within thee shall bee joy in the glorification of body and soule without thee in the company of the blessed Saints and Angels above thee in the sight of God beneath thee in the beauty of the Heaven and Earth For there shall bee a new Heaven and a new Earth wherein dwelleth 2 Pet. 3. righteousnesse round about us in the delight of all our senses for God himselfe shall bee the object of all our senses Erit enim speculum visui Hee shall bee a glasse to our eyes musicke to our eares hony to our mouthes a flowre to our hands balme to our nose Ibi erit candor Aestatis
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
horses neigh after your neighbours wives For God will visite for these things and his soule wil be avenged on you Tremble you greedy men that sell the poore for shoes and the needy for silver For God will not forget any of your workes he hath sworne it by the excellencie Amos. 8. 6. 7. of Iacob the land shall tremble for this and every one mourne that dwelleth therein Tremble ye contemners of Gods 2 Poâ— 3. word that deride his preachers as the old world did Noah The Lord himselfe will have you now in derision And let all sinners tremble Let them beware by Dives that cries for a spoonefull of water to coole his tongue tormented in the flames with more rivers of teares than ever Esau did for the blessing and yet cannot have it But if they will not beleeve hell fire they shall feele it before Luk. 16. 27. they beleeve it They shall lie in Hell like sheepe death shall devoure them There lie many jollie fellowes that would give tenne Psal 49. 14. thousand worlds to come out if they had them The very Poets by some flash of Gods spirit intimate Hell in naming Caron Phlegeton Archeron Erebus with Tantalus his apples and Ixions wheele and Titius his liver and Sysiphus his stone we Christians speake of Gods judgement seate and they name Minos Rhadamanthus Aeacus Triptoleme we have heaven they name Campâ—s Tert. in Apologetico adversus Gemes Elysios we speake of God they speake of Dis Pluto Proserpina For as Tertullian said potaverunt poetae de Prophetarum fonte The Poets dranke of the fountaines of the Prophets Inde Philosophi sitim ingenii sui rigaverunt There the Philosophers refreshed the thirst of their wits Antiquior enim omnibus est veritas Truth is more ancient than all omnia adversus veritatem de veritate constructa sunt All things against the truth were heaped togither and made of the truth But to returne to our matter The Schoolemen distinguish of fire that there is Ignis ardoris faetoris terroris Fire of heate of stench and of terrour Of heate as in Mount Aetna of stench they the have heaven here must have hell hereafter as in mount Heda of terrour and feare as Ignis fulguris the fire of lightening in America All those fires say they are in Hell But omitting the Schoolemen the holy Ghost noteth this fire to be most terrible even to Kings therefore to meane men Tophet that is to say Hell where the wicked are tormented is prepared Esai 30. 33. of old it is even prepared for the King so that their estate and degree cannot exempt them if they be wicked It is made deepe and large the burning thereof is fire and much Wood the breath of the Lord like a river of brimstone doth kindle it Multi in hac vita quaerunt suavia potius quam gravia varia quam sana delicacia quamutilia amara ergo gustabunt in inferno Many in this world seeke more after sweet than grave things more after vaine than sound things more after daintie then profitable things therfore shall they tast of bitter things in Hell As Abraham said to the rich man Sonne remember that thou in thy life time receivedst thy pleasure and Luk. 16. 25. contrarywise Lazarus received paine but now is be comforted and thou tormented Nemo potesthic illic voluptate frui no man can enjoy pleasure in this life and in the life to come also For twise happy men cannot be but the way to heaven is to saile by Hell For by many tribulations we must entre into the kingdome off heaven A Schooleman that wrote sermones disciplè maketh five differents Act. 4. betwene our fire and Hell fire First in regard of heate For our fire being compared to Hell fire is like a fire painted upon a wall and therfore called a lake of fire and brimstone where the beast Apot. 20. 10. and false prophet shal be tormented day and night Secondly our fire burneth the body alone it tormenteth not the soule but the fire of Hell tormented and burneth body and soule Hereupon saith our Saviour Feare not him that can hurt the body and have no power over the soule but feare him that is able to send both body and soule into Mat. 13. 28. Hell Thirdly our fire where it burneth there it shineth there it lighteneth but the fire of Hell burneth but giveth no light at all Therfore Christ calleth it utter darknesse Mat. 23. 13. Fourthly our fire wasteth and consumeth whatsoever is cast into it but the fire of Hell consumeth nothing For as the Salamander liveth in the fire so shall the wicked live in the fire of Hell they shall seeke for death but they shall not find it Semper cumburentur nunquam consumentur they shall alwaies be burned Aug. but never consumed Fourthly one fire may be quenched but the fire of Hell cannot and therefore called unquenchable vna scintilla ignis Gehennae Mar. 4. 44. plus laedit impium quam si mulier in partu mille annis perseveraret one sparke of Hell fire doth more torment the wicked than if a woman should continue in her travell a thousand yeares Bern Another Schooleman nameth these paines in Hell first heat and therfore called a Luke of fire Apoc. 19. 20. Secondly stinch and therfore called a Lake that burneth with Hell terrible to all but especially to the wicked fire and brimstone which stinketh horribly 3. Bands Take and bind him hand and foot 4. Darkenesse Cast him into utter darkenesse 5. Visions of divels Goe ye cursed into hell fire prepared for the divell Mat. 22. 13. Ibidem Mat. 25. and his Angels 6. The howling of the damned and therefore it is said that all the kindreds of the earth shall waile before him Apoc. 1. 7. 7. Separation from God for they shall be punished with eternall perdition from the presence of God and from the glory of his power And 2 Thes 1. 8. this Gregory calleth Paena damni the paine of losse Finely said Bernard Paveo Gehennam Iudicis vultum contremisco ab ira potentis à facie furoris ejus à fragore ruentis mundi à conflagratione elementorum Bern. Ser. 26. in Cant. à voce Archangeli à daemonibus rugientibus paratis ad escam I feare Hell and the countenance of the Iudge I tremble for the wrath of the Almighty for the face of his fury for the noyse of the falling world for the burning of the elements for the voyce of the Archangell and for the roaring Divels prepared to devoure But if Bernard feared what may the wicked doe whose hearts tell them that they have done little or no good in the world The Glutton whose faith is his kitchin and whose God is his belly The Whoremonger who hath eyes full of adultâ—ry The Oppressor Phil. 3 17 2 Pet. 2. 14. Esa 1. 15.
the heart of a Dragon that is never satisfied So that Iude might say as Ieremy said My heretage Ier. 12. 8 9. is unto me as a Lion in the forrest it cryeth out against me therefore have I hated it Shall my heretage be unto me as a bird of divers colours c. Thus much generally for the Text. And now to the particular handling of the things therein contained and first he calleth them sleepers He speaketh not of any naturall sleepe but the sleepe that he meaneth is security negligence and in affirming them to be sleepers he meaneth that they were drowsie blockish negligent As Paul said to Titus of the Cretians That they were lyers evill beasts slow bellies so Tit. 1. 12. these were secure and sleepy Sleepe in the Scripture hath three significations sometime it signifieth naturall rest so the Apostles slept So the Evangelist witnesseth that Christ Came unto his disciples and found them asleepe Secondly it signifieth death and so Lazarus slept and Mat. 26. 40. Stephen slept and the Corinthians slept Brethren we shall not all sleep The living in sinne and security like lying asleepe that is we shall not all dye Thirdly it signifieth dulnesse of spirit and the Romanes slept but Paul telleth them that Considering the season it is high time for them to awake from sleepe he meaneth sinne security carelesnesse continuance in sinne For there is a lethergie Iohn 11. Acts 7. Rom. 13. 11. of the minde as there is of the body that men dye sleeping and many are overtaken with it they are as men asleepe like the mice of the Alpes that sleep all winter like Endimion that could not be awaked like Saul and Abner that could not be stirred with Davids shouting Many labour of the lethergy of 1 Sam. 26. 14. the mind they see not the glory of God they heare not his voice they smell not the sweet promises of God in Christ Iesus they taste not how good God is unto them they handle not the Book 1 Pet. 2. 3. of life As a man asleep seeth not heareth not walketh not but is without sense or motion of life for the time for sleepe is a band and an imprisonment of all the senses so is a sinner without remorse he perceiveth not he regardeth not the things that are of God As Christ said to Peter Come behind me Satan thou Mat. 16. 23. savourest not the things that are of God Many wake to the world They rise early they goe late to bed they eate the bread of carefullnesse Psal 127. they are asleepe in all the matters of God A man may say to them as the Prophet Esay said unto the Iewes Know ye nothing Esa 40. 21. have ye not heard it hath it not been told you from the beginning have ye not understood it by the foundations of the earth he sitteth upon the circle of the earth and the inhabiters thereof are as Grashoppers he stretcheth out the Heavens as a Curtaine and spreadeth them out as a tent to dwell in Their soule it asleepe if not dead for the trumpet of Gods Word hath not awaked them this forty fifty yeeres Sed tempus est surgeudi it is high time for us to awake out of sleepe I will therefore say unto you as Christ said to the Church of Sardis Awake and strengthen the things that remaine Gods Minsters Rom. 13. 11. Apoc. 3. 2. they are as Trumpets to awake the drowsie Souldier and to prepare him to the battell and therefore they are willed to Crie aloud Esa 58. 1. and not to spare to lift up their voyces like trumpets that so they may awake men out of their sleepe of sinne Gods Ministers they are as Cockes to crow and to awaken all to receive the Word for as the body hath Foure powers Appetitive the First Retentive the Second Digestive the Third Expulsive the Fourth So hath the soule it must desire the word and as the Hart brayeth Psal 42. 1. for the rivers of waters so must our soules pant after God and his Word and not onely desire it but keepe it for Blessed are they Luke 11. 28. that heare the Word and keepe it and not onely desire and keepe it but also digest it into good manners that so our conversation may be such as becommeth the Gospell of Christ and not only Phil. 1. 27. desire it keepe it and disgest it but also expell whatsoever is contrary The sleepe of sinne most dangerous unto it Laying aside all maliciousnesse and all guile and dissimulation and envy and all evill speaking but this cannot bee without crying for all men bee in a slumber The Apostle saith awake thou 1 Pet. 2. 1. Ephes 5. 14. 1 Cor. 15. 14. that sleepest stand up from death And he explaineth the phrase in his Epistle to the Corinthians saying Awake to live righteously and sinne not so that to sleepe is to live sinnefully and securely to awake is to live carefully righteously Esay calleth it a Spirit of slumber The Lord saith hee hath covered you with a spirit of slumber Esai 29. 10. and shut up your eyes Salomon saith to the drunkard that hee sleepeth upon the top of a mast and this is true of all sinnes Christ Pro. 23. 34. at his farewell and Vltimum vale cried Vigilate orate watch and Mat. 26. pray he said not Iejunate virginitatem servate Fast and keepe virginity but vigilate watch Christ said to his Apostles Vigilate Mar. 13. watch Paul bad the Thessalonians watch Let us not sleepe as doe 1 Thess 5 6. 1 Pet. 5. 8. Apoc. 3. 2. other but let us watch and bee sober Saint Peter bad the Iewes watch Be sober and watch Iohn bad the Church watch be awake and strengthen the things that remaine Esay bad Ierusalem watch Awake O Esa 40. 1. Ierusalem bee bright for thy light is come As the Turtle hath but one note so the Godly have but one song Vigilate surgite à somno watch and arise from sleepe It is said of Martinus that hee never passed houre of the day without prayer or reading or meditation Semper aliquid boni agebat hee did alwayes some good and it is true that Nostra bona opera sunt flagella diaboli that our good works are whips for the Divell Daimonomastyx if wee be vigilant and diligent in them Wherefore Saint Peters exhortation Give all diligence to joyne vertue with your faith and with vertue knowledge and 2 Pet. 1. 5 6 7. with knowledge temperance and with temperance patience and with patience godlinesse and with godlinesse brotherly kindnesse and with brotherly kindnesse love Mariners saith Tertullian are neuer devoured of the Syrenes but when they are asleepe The Leopard is never taken Tertull. in Apologetico Cant. 5. of the Dragon but then When lost the Church her husband but when she slept when lost Saul his pot his
Church For they are appointed for the punishment of evildoers And he is the minister of God To take vengeance of them that doe evil Even so they deny all use of weapon and all warre Nam arma nostra inquiunt illi sunt praeces lachrimae our weapons are prayers and teares They alleadged the words of our Saviour By your patience Luk. 21. 19 possesse your soules And the words of Paul Bee not overcome of evill but overcome evill with goodnesse And againe they alledged the The Pope depose some rayle on others and despise all Magistrates words of the Prophet of God Esay They shall breake their swords into mattockes and their speares into Sithes Nation shall not lift up a sword against nation neither shall they learne to fight any more At Magistratus gerit gladium saith Paul the Magistrate beareth the sword And Saint Iohn biddeth not souldiers deponere gladios to lay away Rom. 12. 21. Esa 2. 4. Rom. 13. 4. Luk. 3. 14. Acts 10. their swords but to doe violence to no man neither to accuse any falsely and to be content with their wages Neither did Peter bid Cornelius leave his warring Other vile heresies they have they deem it to be a Church without excommunication they deny all use of an oath which heresies first spread by Coppine and Quintinus in France and Persevallus and Pocquinus in Germany have infected many as Monsieur Iohannes Lidencis Kinperdoline who raised wars wherein perished 100000. men in Germany Secondly the Papists clip the wings of all Magistracy subjecting them to the Italian Priest making him the Ministeriall head of the Church calling him Deum terrenum an earthly God Harding Qui ligat Regis in catenis which bindeth Kings in chaines and Nobles in linkes of iron as it is in the Psalme 149. 8. Who justifieth the dealing of Innocentius the third against King Iohn and that of Alexander the third against Fredricke the second and that of Clemens the seventh against Henry the eighth and that of Pius Quintus against our Queene Now Allen compareth the Priesthood to the Sunne the Princedome to the Moone that receiveth light from the Sunne the Priesthood to the soule the other to the body which is quickned of the soule the one to gold the other to lead a course metall Pighius dat principibus potestatem facti non juris power to see Lawes executed not to make them All late Papists have railed on the Queene in the spirit of Shemei their tongues cut like rasors their words are as the coales of Iuniper for Bristowe in his sixth motive calleth the Queene a Schismaticke her Nobles Heretickes her peoâ—â—e Apostataes Sanders saith that Haeretica princeps non est â—â—â—nceps Libro 2. cap. 4. de visibili monarchia an Hereticall Prince is no Prince to which he addeth â—â—e Minor that the Queene is hereticall now then ye can â—â—t to the Conclusion Marke the feature of this Cub looke upon the face of this Babe and tell me who is his Syre did ever any Protestant hold the like Rebellion is not a fruit of the Gospell as saith Staphilus but a whelpe of that popish litter an egge of that Cockatrices nest the most treasons and rebellions have sprung from Papists upon this ground that the Pope may depose Princes ad placitum at his pleasure Thus Henry the second was made a private man and restored to the Crowne by the Popes Legat Pandulphus King Iohn was deposed and at the last poysoned Cardinall Poole stirred up the Emperour and French King against Henry the eighth Anselme â—he Archbishop of Canturbury set himselfe against King William Thomas Arundell Archbishop set himselfe against Henry the second Popish Bishops have deposed Princes Richard Scroope Archbishop of Yorke was in field against Henry the fourth Stephen Lancton Archbishop of Canturbury interdicted the whole Land and made the King become the Popes tenant I need not to speake of Parrie Somervile Ardington Babington No treason in this Queenes dayes but hath issued from Popery as from the Trojane horse Let the Prince of Orange speake let Condie speake let Henry the third the French King speake murdered of a Iacobine let Henry the fourth speake murdered by Raviliacke let all the world speake and they will say that all these late troubles for five hundred yeeres past since the dayes of Hildebrand may be ascribed to Popes and Papists All Graecia yet rueth it all Africa the mother of Martyrs feeleth it the Germane Emperours with foule treading upon their neckes may not forget it the Kings of France felt it till pragmatica sanctio was made the States of Italy have bin shaken with it the Kings of England have been poysoned whipped murdered did Gardiner Tonstall Bonner who forswore the Pope in Henry 8. dayes shew any truth in Queene Maries dayes Remember the massacre in France and the late murders in Cleveland and Germany and the Low-Countries since Gregory the 13. daies This Axiom is holden Da mihi cor tuum fili give me thy heart my son and the Papists reserved for a further mischiefe Yet Stapleton is not ashamed to charge Luther that he said That a good Prince was Rara avis a seldome bird that most of them are either principall fooles or the most wicked knaves on the earth but this is proper to Papists to speake thus But it is worth your noting that Iude saith not they deny authority and government as the Anabaptists doe as you have heard but they despise it they shal put it out of his place and they shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take away even government it selfe challenging it to themselves And hath not the man of sinne and sonne of 〈◊〉 done thus Gregory the 7. excommunicated Henry the 4. â—â—imated his Subjects to rebellion and when as by these meanes â—e could not prevaile he went about secretly to murder him and â—o that end hired one to let a stone fall from the top of the Church upon the Emperours head as he was a praying but God prevented the practice by punishing the murderer who was crushed in pieces with the same stone Paschalis the 2. raged in the same manner against the said Emperour and in the end caused his owne sonne to rebell against him Clemens the 5. excommunicated Francis Dandalus Duke of Venice tied him like a dog about the neck with a coller to gather crums under his table Vrbane the 4. dispossessed Conrade sonne to Conrade the Emperour of the Kingdome of Sicilia and gave it to Charles Earle of Anjou Boniface the 8. of whom it is said Intravit ut vulpes regnavit ut Leo mortuus est ut Canis that he entred like a Fox reigned like a Lion and dyed like a dog offered the French King Philips Where no government is there is confusion kingdome to Albertus the Emperour Zachary deposed Childerick the French King and placed Pipine Celestine crowned the Emperour Henry the 6. with his foot
grieve not for their comfort that they might see any cause to rejoice for Fourthly our fire differeth from hell fire in consuming for our fire consumeth all that is put into it but hell fire consumeth nothing Semper comburentur nunquam consumentur they shall Hel fire burne but not consume alwayes bee burning never be consumed If any aske How this can bee that a man shall alway burne in hell and never be consumed I answere that it is the nature of this fire alwayes to burne the bodies and soules of the damned and yet never to consume or make an end of them Augustine saith that God worketh strangely in his creatures as for example the Salamander liveth in the fire take him out of the fire and hee dieth And there bee certaine creatures that live in hot ovens and chimneies as the crickets Take the coales of Iuniper and rake them up in the ashes of it and they will keep fire a yeere Take a Peacocke and kill it and the flesh thereof as Augustine saith will remaine sweet and continue without putrefaction a yeere Take Chaffe and it preserveth snow that is wrapped up in it and melloweth fruit Take lime and bring it to the Sunne and it is cold cast it into the water and it burneth Againe the Adamant is not broken but by the blood of a Goate and who can give a reason for it There is a fountaine in Epyrus which will put out a candle if it burne and light a candle if it be out The horses of Cappadocia conceive with the wind God thus worketh strangely in his creatures why not in the fire of hell Last of all our fire differeth from hell fire in this our fire but burnes and torments the body but hell fire torments both body and soule Hereupon saith Christ Feare not him that is able to kill the body and hath no power over the soule but feare him that is able to send both body and soule into everlasting hell fire Mat. 10. These are the differences betweene our fire and hell fire the thought of this should make our bodyes to tremble and our hearts to melt and the haire of our head to stand upright and to desire God to deliver us from this Lions denne For when a man is once in there is no getting out the gates of hell are kept from egresse as the gates of Paradise were warded from entrance not by Cherubins with the blade of a sword but by the angels of Satan with all the instruments of death Iudas and Cain that have been so many thousand yeeres in this torment their paines are as great now as they were at the first The accursed glutton in the Gospell who could speake by experience of his unspeakable discrutiations as Aeneas could of the troubles of Troy he would have a warning given to all his brethren in the flesh to make men take heed of hell and of the torments of that place the flames and fervour wherof were such that he craved with more streames of teares theÌ„ ever Esau sought his blessing but one droppe of water to coole his tongue with and could not obtaine it Luk. 16. This made Bernard to crie Paveo gehennam paveo Iudicis vultum c. I dread Hell I dread the Iudges contenance If Bernard thus trembled what shall we doe Augustine libro de anima c. cap. 56. saith Omnino miseris erit mors sine morte defectus sine defectu semper tolerabunt semper timebunt Iudgement necessary to be denounced in time of sin To the damned shall be alwayes a death without death and a decay without decay they shall alwayes bee in paine and alwayes be in feare For they shall alwayes bee in paine and alwayes be in feare For they shall be tormented without hope of pardon Videbunt daemones Deum non videbunt they shall see the Divels and not God There shall be the hangman alway tormenting and the worme alway gnawing Anger not therefore offend not this Lion of the tribe of Iudah lest hee anger you and cast you into the Divels dungeon Vbi progredi intolerabile regredi impossibile Where to goe forward is intolerable to goe backward impossible I have stood so much the longer upon the paines of hell because I would awake you from the Lethargy of your sinnes For I see the world is come unto the stay that it was in Esayes dayes Let mercy be shewed to the wicked yet will he not learne righteousnesse Esay 26. Preach honour and glory and peace a garland of righteousnesse an uncorruptible crowne fruit of the tree of life sight of the face of God following the Lambe fellowship with Angels and Saints and the congregation of the first borne new names and white garments pleasures at the right hand of God and fulnesse of ioy in his presence for evermore unto the wicked yet are they obstinately bent and unmoveably settled against the blessings of God as Daniel against the hire of Balthazar Keep thy reward to thy selfe and give thy gifts to another Dan. 5. And therefore because the blessing of the six Levits upon mount Gerizim will not moove them I have made them to heare the cursing of six others upon mount Ebal they take no pleasure in the beauty of Sion and therefore I have feared them with the thundrings and lightnings of Sinai and fed them with the bread of iudgement as Ezechiel calleth it I pray God it may worke effectually with them and make them to shake off the burthen of their sinnes and turne unto God with unfained conversion One other thing can I not conceale from you as touching the wicked in hell and that is as they have sinned so their paines shall be multiplied Vpon the ungodly God shall raine snares fire brimstone storme and tempest this shall bee their portion to drinke Psal 11. 7. The Prophet useth many words wherof eâ—ery one seemeth more grievous then other to teach us that so much the greater shall be the iudgement of the damned by how much the greater and more their sinnes be For as they treasure up their sinnes so God doth treasure up his wrath Rom. 2. Not that there bee many hells or many fires in hell but that the iustice of God requireth to measure out the grievousnesse of their punishment according to the grievousnesse of their sinnes Vt ignem non dissimilem habeant tamen eosdem singulos dissimiliter exurat that not having a divers fire yet every one to be tormeÌ„ted diversly in the same fire Greg. Even as wee feele in our bodies when many stand together in the Sunne the Sunne hath power of them all alike yet doe The more sin the damned committed the more torment in hell they not feele the like heate but some feele it hotter then other some every man according to the complexion and constitution of his body Even so according to the quality of his sinnes shall every man receive his punishment therefore
the beginning and abode not in the truth but now they abound like Bees in Hibla like Serpents in Iohn 8. 44. Sinai like lice in Aegypt Cornelius Agrippa derided Moses calling him a coozener and said that the sea dried not up but that hee marked the tides and course of the Moone that hee drew no water out of the rocke but marked the haunts of the wild beasts The Philosophers called Christ a Magician that hee did all by Necromancie The Libertines contemne all the Apostles they call Mathew an usurer Peter an Apostata Luke a pelting physician Paul vas confractum a broken vessell Iohn adolescentem stolidum a foolish yong man The Novatians called Cyprianus Caprianus the Arrians called Athanasius Sathanasius but all this is nothing to the contempt of these dogs We may say now as the Prophet said The children shall presume against the ancient and the vile against Esay 3. 3. 2 Reg. 2. the honorable The boyes of Bethel scorned Elisha and the sawcy boyes of England scorne at all doctrine Veni Domine Iesu Come Lord Iesus come quickly O beloved our time is now to bee wise To kisse the Sonne if we do not Mercy passeth and Iudgement Psal 2. commeth and warned men must die in their sinnes and their bloud be upon them Lastly he noteth in these mockers that they live at randon They walke after their lusts like beasts they fulfill their sensuall appetites they doe what seemeth good in their owne eyes They make provision for the flesh to fulfill the lusts of it All their care is for Rom. 13. 14. the flesh none for the spirit all for the body little or none for 2 Cor. 10. 3. the soule all for earth little for heaven they walke after the flesh and they warre after the flesh For so doth Paul distinguish Rom. 16. 18. them these men are the slaves of the flesh they serve not the Lord but their belly they thinke themselves the only men of the world and count their life the happiest promise to themselves liberty yet are they worse then gally-slaves the vilest prisoners in the world other prisoners have mē to be their Iaylers these have 2 Tim. 2. 26. Mat. 22. 13. divels For they are in the snare of the Divell and are taken of him at his will Others have chaines of iron these have chaines of darkenes others are for a time these for ever Thou shalt not come out thence Mat. 5. 26. till thou hast paid the utmost farthing but that will never be now that 2 Pet. 2. 19. they are prisoners Note Peters reason Of whomsoever a man is overcome even unto the same is he in bondage but their malice their envy their pride overcommeth them therfore be they in bondage to them Pius etsi serviat liber est a godly man though he serveth yet is he a free man I will walke at libertie saith David for I seeke thy precepts Malus etiamsi regnat seruus est a bad man although he ruleth yet is he a servant et tot dominorum quot vitiorum and that of so many masters as he hath vices Hereupō saith our Saviour Iohn 8. 34 35. Whosoever committeth sinne is the servant of sinne and the servant abideth not in the house for ever His leachery envy malice covetousnesse The Vnderstanding and Will the subiects of Wisedome mastereth him Be not therefore overcome of evill but overcome evill with goodnesse Vincimur non vincimus wee are not overcome wee not overcome Let not sinne therefore raigne in your mortall bodies that yee should obey it in the lusts thereof And againe Rom. 6. 12. 21. Rom. 12. 14. Let not sinne have dominion over you In these men all the members of their body are defiled they bee arma injustiviae weapons of unrighteousnesse and all the powers of their soule are corrupted peccati enim sedes est anima the soule is the seate of sinne the two powers of the soule are Vnderstanding and Will either wee know not that which is good or wee cannot performe it for the weakenesse of our understanding The naturall wise man 1 Cor. 2. 14. whose knowledge is not cleered by Gods Spirit perceiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned And further the Apostle saith that the wisedome of the Flesh is death and the reason hee rendreth after in the next verse saying Because Rom. ◠6 7. the wisedome of the flesh is enmity against God for it is not subject unto the Law of God neither can be Naturally our cogitations are darkened and wee strangers from the life of God through the ignorance that is in Ephes 4. 18. us Thus wee either know not that which is good or wee doe it not by reason of the weakenesse of our understanding Or otherwise wee know Gods Commandements and doe them not ob voluntatis defectum because our wils are defective our wils are readily carried unto lusts to fulfill them not to the commandements of God to obey them Video meliora proboque I see better Ovid. things ct I allow them quoth Medea We fulfill the lusts of the flesh and of the minde serving lusts and divers pleasures Vnderstanding Ephes 2. Tit. 33. and Will are the two subjects of true Wisedome in the one Knowledge in the other Affection cleaveth and sticketh and both are to be holpen by Grace the Vnderstanding without the Will is weake and profiteth not and the Will without it is blinde To know God and not to love him is very little and who can love him except hee know him Knowledge and Vnderstanding is the gate by which things at pleasure enter but wee must not stand in the gate wee must goe further for God respecteth not how much a man understandeth but how much hee loveth affectus subiugat and how much he subdueth his affections The Vnderstanding is to be enlightned the Will to be moved the Vnderstanding to be instructed the Will to be defended the Vnderstanding to be lightned by Faith the Will to be inflamed with love to trample tread all lust under the feete Hee that can overcome his lusts as Samson the Philistines with the jaw-bone of an Asse as David did Goliah Iudg. 13. 1 Sam. 18. with a sling he that can overcome this tower of Babylon pull downe these walles of Iericho hee shall see the goodnesse of the Lord Psal 27. in the land of the Living We talke of Christianity but it is true in the Land of the living wee talke of Christianity but it is true Mortification a signe of Iustification Christianity true manhood to master thy lusts For they that are Christs have crucified the flesh with the affections and lusts This is Christianity indeed this is to professe to know God both in Gad. 5. 24. Tit. 1. 15. 2
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
sola Dei misericordia benignitate reponere For the uncertainty of our owne righteousnes and danger of vaine glory it is the safest way to repose all our confidence in Gods only mercy and bounty Then is it not as hee disputes Lib. 1. de justificatione cap. 4. wrought by charity but contrariwise charity doth arise from faith I will conclude with Bernard Omnia merita Dei dona sunt ita homo magis propter ipsa Deo debitor est quà m Deus homini all our merits are the gifts of God so man is rather a debtour to God for them then God to man So much as touching this life Touching the other life hee commends them to God that they may behold the presence of his glory with joy for in the life to come wee shall have plenitudinem gaudy fulnes of joy Here all Psal 16. joy is at an ebbe it is mixed with some sorrow light with darkenesse heate with cold health with sicknes life with death glory with ignominy but there is joy and nothing but ioy no change no alteration day without night light without darkenesse summer without winter youth without age life without death there we shall have all teares wiped away from our eyes and there shall be no more death neither sorrow neither crying neither shall Apoc. 21. 4. there bee any more paine but they shall have perpetuall ioy death The ioyes of Heaven fill all powers of soule body and Hell shall bee cast into the lake of fire and shall bee destroyed for ever The second death shall have no power upon them that be in heaven but they shall bee the Priests of God and of Christ and shall raigne with him a thousand yeeres That is for ever We looke too much to Apoc. 20. 6 5 14. Hebr. 6. the pleasures of this world which maketh us care lesse for Heaven but looke into the powers of the world to come vide intùs extra supra infra circumcirca ubique erit gaudium Looke within and without above and beneath and round about and yee shall find ioy every where within shall be ioy for the glorification of the body and soule for our Saviour even The Lord Iesus shall change our vile body and make it like his glorious body according Phil. 3. 21. to the working whereby he is able to sub due all things unto himselfe It is much to have our bodies changed more to have our vile bodies changed but to have our vile bodies so changed that they shall be facioned like the glorious body of the Lord Iesus is most of all and must needs fill us with ioy Wee shall have ioy without by reason of the company of the blessed Angels for wee shall inioy not onely the celestiall Ierusalem but also the company of innumerable Angels which shall glad us and reioice us exceedingly Wee shall have ioy above in the sight of God for wee shall bee like God and see him as hee is Wee shall have ioy beneath of the beauty of Heaven and of the world for 1 Iohn 3. 2. Wee looke for new Heavens and a new earth wherein dwelleth righteousnesse 2 Pet. 3. 13. Wee shall have ioy round about of the delight of all our senses when God shall bee the obiect of them all for he shall be a glasse unto our eyes musicke unto our eare hony to our taste a flowre to our hands and sweet Balsamum to our smell there shall be the fairenes of the Summer the sweetnes of the Spring the plenty of the Autumne the rest of the Winter yea God shall 1 Cor. 13. bee all in all unto us This life is as a seed-time in teares as the travell of a woman as a weary prentice-hood as a tedious iourney but the harvest is in the life to come there shall we reape joy there Psal 126. 5. are wee delivered of our child birth and forget our sorrow for ioy that salvation is come our sorrow shall be turned into ioy A Iohn 16. 21 22. woman when shee travaileth hath sorrow because her houre is come but as soone as shee is delivered of her Child she remembreth no more the anguish for joy that a man is borne into the world In this world wee have sorrow but in Heaven joy there wee shall rejoice and our joy shall no man take from us Looke to Iesus the Author and finisher of our faith and let the same animate us that did him hee for the joy that was set before Hebr. 12. 2. him endured the Crosse and despised the shame and is set at the right hand of the Throne of God Let us so doe and wee shall follow the Lambe and be partakers of the price of our high calling which is in Christ Iesus tantum gaudebunt quantum amabunt tantum amabunt quantum cognoscunt Deum sic cognoscunt ut cogniti Rom. 8. sunt so much shall they reioice by how much they love and so The land of the living cōpared with the land of the dead much shall they love by how much they know God and they so know as they are knowne The situation and height of Heaven may teach us the quantity and quality of the glory of heaven Coelum Empyraeum is 1 Cor. 13. higher greater and more excellent than all Heavens the Scripture calleth it The land of the living as if the earth which we inhabit were the land of dead men and indeed Wee are dead and Psal 116. 9. our life is hidde with Christ in God and when Christ which is our life Col. 3. 3. shall appeare then shall wee also appeare in glory Now if in this land of dead men the creatures bee so precious what shall they bee hereafter in the land of the living In this dead land see the greatnesse of the heavens the brightnesse of the Sunne and Moone and starres the beauty of the earth how pleasant is it to see the height of the mountaines the plaines of the fields the greenenesse of the vallies the fountains of waters the current of the streames and rivers which like veines runne thorow the earth the mines of gold and silver pearle the mines of metals If all these bee in the land of the dead what is in the land of the living There shall bee a new Heaven and a new earth and new creatures 2 Pet. 3. 15. Againe there be three places in this life The first is in the wombe from our corruption The second is in the world from our birth The third is in Heaven after death Betwixt these three there is a proportion looke how much the world is bigger and pleasanter than the wombe so much is Heaven bigger and fairer than the world as well in length of time as in beauty Touching durance the first life in the 2 Mathab 7. wombe is not above nine moneths the second life is foure score yeeres at the most the third is infinite and
Spirituall presence hee is with his Church unto the end of the world secundum ineffabilem invisibilem gratiam impletur illud Ecce vobiscum sum according to his unspeakable and invisible grace that is fulfilled I am with you alwayes to the end of the world but according to the flesh which the Word did take and as hee was borne of a Virgin and apprehended of the Iewes and fastned to the Crosse and as he was taken from the Crosse and wrapped in linnen clothes and laid in the grave that is fulfilled which is said Mee yee shall not have alwayes for forty dayes after Iohn 20. his resurrection hee ascended Et non est hîc and hee is not here for hee sitteth at the right hand of his Father in Heaven est hîc and yet he is here for he departed not from them in regard of his Majesty and power but is still with them Magna quidem sententia tali viro digna A worthy saying fitting so worthy a Father As the soule is whole in the whole body and whole in every part of the body so Christ secundum potentiam by his power and might is all whole in Heaven all whole in earth and all The Christian is strong in Christ who is all sufficient whole in every part of the earth and this is our comfort for in his passion love is kindled in his resurrection faith is confirmed in his resurrection hope is strengthned for while our Head by his power ascended into Heaven wee also with him shall together ascend For all power is given unto him If Iacob understanding that Mat. 28. Ioseph was alive could say Sufficit mihi quòd filius meus vivit It suffiseth me that my sonne liveth much more ought every faithfull Gen. 45. soule to say It sufficeth mee that Christ liveth and sitteth at the right hand of his Father who is unto me in mourning mirth in hunger meate in sicknes health in poverty wealth in darkenes light in weakenes power in death life and this is to give power to God alwayes to depend and hang on his power not to say as the Aramites to make him weake in one place and at one time and strong in another place and at another time but strong 1 Reg. 20. 28. for ever in his strength wee are strong in his victory wee overcome In all things wee are more than conquerors through him that loved Rom. 8. 37. us Conquerers and more than conquerers What is this more than Conquerors O noble Apostle thou wantest words to expresse thy meaning what men or Angels can expresse it fitly what wee shall call this more Rest in him trust in him though your bodies bee weake your beauty fraile your health uncerten your life short your honours vaine your pleasures brittle your troubles great your wisdome little your vertues few your affections many and turbulent and one day yee shall bee conquerours and more then conquerours for his power is made perfect through weakenes he can bring strength out of weakenes light 1 Cor. 12. 9. out of darkenesse life out of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and make the weake things of the world to confound the mighty 1 Cor. 1. 27. Thomas Aquinas doth set out unto us the power of God by the Aquin. order of naturall things Nam majora sunt quae semper nobiliora for they be the greater which are alway the most noble saith hee As in the Elements the Water is ten times more then the earth in greatnes the ayre is greater than the water the fire which wee call the ayre is greater than the ayre and the Heavens are greater than the fire and the highest Heaven greater than the rest because it containeth and is not contayned God therefore which made all is more noble more great than all and is infinite in his essence and power Sum qui sum I am that I am is his name he is of himselfe as Kings are of themselves in their owne Kingdomes we of him as the authority of Magistrates dependeth on the King I am that I am is his name As the eye Exod. 3. which is ordayned to see all colours wanteth all colour otherwise all things should seeme to bee of the same colour so the first Mover is subject to no body and yet can rule all bodies by his power and to bee ruled of none his power is incomprehensible The meditation of Christs power is sweet and comfortable who can despaire knowing that in him is fulnes of power Thus the Christ is all in all unto us Apostles solaced themselves among the middest of their persecutions thus let us solace our selves for who can doe as Christ Act. 4. hath done Aesculapius among the Heathen is adored as God in physicke but Christ hath cured all diseases he hath given sight to the blind and tongues to the dumbe and legges to the lame Mat. 9. Luk. 7. and life to the dead Aesculapius did it by hearbes but Christ by his Word Hercules is adored for his strength for killing men beasts and monsters but Christ hath overcome Divels and death it selfe Bacchus is worshipped for wine and Ceres for bread but Christ Hebr. 2. turned water into wine and fedde five thousand men with five 1 Cor. 15. Iohn 2. cap. 6. loaves and two fishes Minerva is famous for learning but Christ by twelve unlearned men subdued the world Alexander with the sword and the Apostles with the Word one of the greatest miracles in the world Athanasius libro de incarnatione Christi layeth out the power of Christ foure wayes that at his first comming the miralces of Boetia Licia Lybia Aegypt Cabirus ceased and secondly all the oracles of the Divels in Delphos Dido Delos and all Greece thirdly their magicke of Chaldaea and India vanished then away and lastly that the wisdome and eloquence of Philosophers was silenced and suppressed by the doctrine of the Apostles Whereupon libro de Passione Dei he thus crieth out O Christe tu lumen nobis in tenebris illuminasti thou ô Christ our light didst Iohn 3. 19. lighten us in darkenes thou at the right hand of thy Father hast Act. 2. loosed our sorrowes thou being life hast quickened us being dead Col. 2. thou being poore hast inriched us with thy poverty thou being 2 Cor. 8. Rom. 8. 38. our Mediatour hast reconciled us to thy Father thou art to us all in all If any object that hee cannot doe some things for hee cannot lie I answere that Gods power doth not fight with Gods truth Dicitur omnipotens faciendo quod vult non patiendo quod non vult he is called Omnipotent in doing what hee will not in suffering what Aug. lib. 5. de Civitate Dei hee will not Nil Deo difficile There is nothing hard for God Potest Deus omnia sed non vult God can doe all things but hee will not
excellent of all vertues 413 All vertues vaine without love ibid. Many excellent properties of Love 414 Little love in this age ibid. Love makes men of one heart 415 Many men implacable cruell like Wolues or Divels ibid. An exhortation to love 416 Foure properties of love that it be holy just true constant ibid. The love amongst Atheists and impious condemned 417 The excellency of Love ibid. Atheists agree like a kennell of dogs 418 Most love for lucre ibid. Gods love to us infinite 419 Gods love to us diversly distinguished ibid. Gods loue set out by all the dimensions yet transcendent and unmeasurable ibid. No love comparable to Gods Love 420 Gods love to us the cause of our love to him and the godly ibid. Foure reasons or motives to incite us to love God 1. à mandato 2. ab aequo justo 3. à commodo 4. ab officio 421 The manner how God is to bee loved 422 Love a debt that all owe to God and man but few poy it ibid VVe must shew our love to God by keeping his commandements and serving him 423 An honorable and happy thing to love God ibid. Sermon 34. THe hope of eternal life allays the hardnesse of Gods Commandements 425 Hope of reward makes men endure labours and dangers 426 The blessed estate of the Saints in Heaven 427 Christ and the Saints in their sufferings had an eye to the reward ibid. The joyes of Heaven unspeakable incomprehensible 428 The glorified bodyes shall have spirituall and heavenly qualities namely clarity agility subtility unpassibility and immortality 429 The principall points wherein the glory and joy of the glorified soule and whole Saint consist 430 Earthly mindes regard not Heavenly joyes 431 Divers errours concerning eternall life 432 The joyes of Heaven eternall and infinite ibid. Heaven compared with the wombe of the world 433 An exhortation to seeke after eternall joyes ibid. Eternall life onely the free gift of God 434 Merit end mercy gift and desert opposite ibid. Papists works many of them merit death 435 Merit three-fold Congrui Digni Condigni ibid. None can merit ex condigno but Christ 436 Our works cannot merit because finite and unperfect ibid. Christs righteousnes ours 437 Our works merit not jointly with Christs ibid. Grace threefold Praeveniens Subsequens Consummans ibid. Many Papists renounce their merits and fly to Gods mercy 438 Our election vocation justification sanctification all from grace 439 We must not trust in our works but confesse our sinnes ibid. Sermon 35. DIscretion necessary for distinguishing sinnes and sinners 441 Ministers must use discretion not deale alike with all sinnes and sinners ibid. How to restore with mâ—ekenes them that are fallen 442 VVee should pitty and pray for sinners and not despise them ibid. Many men more compassionate toward their beasts nhan brethren 444 Wee must tak away sinnes with mildenesse and mercy if possible ibid. Reproofe though not pleasing yet profitable 446 Compassion must be shewed especially to the soule 447 The Saints bewaile the estate of the wicked ibid. Threats of judgement belong to the wicked 448 The obstinate must be terrified not soothed ibid. Iudgements denounced against soothing false prophets 449 Reproofes more profitable than soothing flattery 450 Excommunication a grievous censure ibid. Excommunication three-fold 451 Two uses of Excommunication ibid. Sermon 36. THe sinner alwayes in danger 452 The fickle estate of the wicked set out by divers resemblances 453 No estate permanent 454 Sudden destruction waite on the wicked ibid. Death comes not sudden to the Godly 455 The Godly prepare by repentance and godly life for death while they have time 456 Repentance must not be deferred ibid. The saving of soules a most blessed worke 457 Though God save yet both Grace and Faith and Ministery concurre 458 Tho Ministrie being Gods ordinance to save soules is not to be slighted though the World despise them ibid. Foure faculties in the soule whereby it converts the food of the Word and Sacraments to nourishment of the spirituall life 459 The necessitie and excellent fruits of the Ministery set out by divers resemblances 460 The happy estate of them that have means of knowledge 461 Salvation and the misery of them that want it ibid. Sermon 37. NOt onely evill but all appearance of evill is to bee avoided 462 Sinne must bee hated not sported at if if wee love our owne soules ibid. No communion to be holden or society with the wicked 463 Wicked men must be avoided in respect of God and ourselves ibid. Sinne as contagious as the plague and more dangerous 464 Wee must hate sinne because the whole Trinity detest it 465 Wee must hate sinne because Satan is the author being enemie to God and our soules ibid. Sinne must bee hated because it dishonours God not our selves 466 Wee may not hold amity with the wicked boing Gods enemies 467 The amity of the wicked treachery ibid. Sinne onely is hated of God and man and not the person except reprobate 468 Two judgments the one of Faith the other of Charity 469 Wee must leave sinne of conscience not for other respects 470 The punishment of sinne ought to deterre from sinne ibid. Earthquakes an evident signe of Gods anger and a forerunner of judgement 471 Many earth-quakes in many places and much hurt 472 Christians not to be prophaned 473 Sermon 38 VVE are not sufficient to doe any good of our selves without grace 476 Exhortations do not shew what we can but what we should doe 477 Grace both preserves from falling and raiseth us being fallen 478 Our enemies many and powerfull 479 Prayer the best meanes to repell Satan and his temptations 480 All sorts of men have fallen even the Saints ibid. All have the Seminarie of all sinnes in them 481 Grace worketh all in all ibid. Wee walke in the middest of snares 482 God suffered Adam and doth still suffer the Saints to fall for divers reasons 483 Difference betweene the sinnes of Saints and Reprobates ibid. Whether and how the Church may erre 484 The best have erred ibid. The Pope may erre and many of them have erred 485 The distinctions about the erring of the Pope nice and frivolous 486 Sermon 39. HOw wee are said to bee blamelesse notwithstanding we are full of sin 487 Two kindes of righteousnesse 488 Our righteousnesse consists rather in the remission of sinne than perfection of vertue ibid. How we are said to be perfect and yet imperfect 489 The Iesuits and latter Popish writers the worst 490 The Church and members of it impure in it selfe but perfect and pure in Christ 491 Our service may be sincere not perfect 492 Iustification by workes confuted how justified by faith explained 493 Papists flye to the mercy of God and merit of Christ 494 No true joyes and pleasures in this world but all in Heaven ibid. The Saints in Heaven shall have fulnesse of joy undique 495 Heaven the land of the living and Earth land of dead men 496 God shall be all in all to the Saints in Heaven ibid. Worldly minded men desire not Heaven 497 Our life nothing to eternall life ibid. All honours and pleasures on earth nothing to them in Heaven 498 The World fraudulent turbulent momentary 499 Christ the onely comfort to the elect both in this life and that to come ibid. Many hindred from Heaven by pleasure Sermon 40. PRayer and praise the two chiefest parts of Gods worship must follow one another 501 The glory of God hath beene celebrated by all Saints 502 Wee slauld not thinke of the mercies of God in Christ without praising him 503 God described by many attributes yet none can sufficiently set him out ibid. God onely wise all men ignorant and foolish 504 Wee have no true wisedome till infused by God ibid. All wisedome and Knowledge hid in Christ 505 Destinction betweene Science and Sapience ibid. Worldly wisedome folly ibid. Gods Wisedome seene in creation and disposing of all creatures and governing the Church 506 Christ a mercifull and powerfull Saviour in life and death ibid. No Saviours comparable to Christ 507 The Papists derogate from the power and merit of Christ ibid. The imputative righteousnes of the Saints more set out Gods glory than the inherent 508 Mans worke cannot merit ibid. What it is to glorifie God 509 Thankefulnesse the onely sacrifice that God requires ibid. We pray in our wants and doe not praise God when we are releeved 510 Thankesgiving and the praise of God the end of our creation ibid. They thrt doe not glorifie God here shall not be glorified of him hereafter ibid. Two theeves that rob God of his glory and justice 511 A powerfull exhortation to praise God and give up our selves in thankefulnesse ibid. If no praise of God in the mouth no thankfulnesse or grace in the heart 512. Sermon 29. VVHat it is to ascribe majestie to God 514 Miracles are admired for the rarenesse 515 All Gods ordinary workes wonderfull 516 Our dulnesse in ascribing to God majestie in regard of his workes ibid. God reâ—eales himselfe sixe wayes ibid. Gods judgement do not worke Repentance ibid. Wherein Gods dominion standeth 517 Gods three-fold kingdome of power grace glorie ibid. Wee ackowledge our selves subjects of Christs kingdome of grace and yet are rebellious 518 Three properties in the Angels Obedience Libentissime Citissime Fidelissime Obediunt 519 Notorious sinners Satans bond-slaves ibid. Wee must be pure in soule and body that Christ may dwell and rule in us 520 Gods power omnipotent ibid. Christ every where present by his power though not corporally ibid. Christs omnipotenty gives comfort to the Christian 521 Gods incomprehensiblenesse set out by comparison ibid. Christ all in all to us 522 God cannot doe those things that imply contradiction or defect ibid. How attributes are ascribed some time to the whole Trinitie sometime to particular persons 523 All Gods attributes are eternall ibid. God must bee praied and praised for all things temporall and eternall 524 Amen the diverse significations thereof and the efficacie thereof in the conclusion of our praiers ibid. Note that the folio's are mistaken at fol. 425. where you shall finde this marke 〈◊〉 FINIS