and with his foot pusht it off againe Hildebrand caused Henry the 4. to stand three dayes at his gates bare-footed and bare-legged before hee would open his gates unto him Thus have they tossed government up and downe and have put them out of their places Chrysostome and Tertullian call them the chiefe men of the earth and next to God and Saint Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most excellent Our latter Papists 1 Pet. 2. 13. call civill Magistrates carnall Lords humane creatures and is not this to take away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soveraigne and supreme authority from them that ought to have it which Iesus Christ denyed to his Ministers and servants saying The Kings of the Gentiles Luke 22. 25. beare rule over them and they that beare rule over them are called gratious Lords but you shall not so Let us therefore Brethren be subject to the higher power and never despise government Let us subject our selves to every ordinance of Ro◠13. 1. man for the Lords sake For by them we reape much good for governours are appointed of God For the punishment of evill doers but 1 Tim. 2. for the laud of them that doe well under them we lead a quiet and a godly life and where as there is no government there is no order and whereas there is no order Ibi ruinae ostium patet the doore is open to ruine and destruction Hereupon saith a Father Malum quidem est ubi est nullus principatus c. It is a passing evill whereas there is no government for take from the Quier the Chanter and the Song will neither be in good tune nor in good order take from the Souldiers the Captaine and the same cannot march on either in due number or decent manner take from the Ship the Pilote and it must needs miscarry take from the flocke the Shepheard and they must needs be scattered and so take from the people Governours and they must come to destruction ye see therefore the good of Government And to disobey oras Iude speaketh To despise Government it is dangerous Paul saith They that resist shall receive to themselves Rom. 13. damnation And he reckoneth up disobedient persons among those that shall not come into the Kingdome of God I will conclude Gal. 5. with the admonition of Salomon My sonne feare the Lord and the King and meddle not on any pretence with them that are seditious Prov. 24. 21. and despise not government If Governours be impious pray for their piety if tyrannous pray to God to inspire them with clemency Pray for Kings saith Paul yea though they were such as Gentiliter vixerunt lived Heathenishly saith Optatus Milenitanus THE EIGHTEENTH SERMON VERS IX Yet Michael the Archangel when hee strove against the Divell and disputed about the body of Moses durst not blame him with cursed speaking but said the Lord rebuke thee Raylers confuted by Michael the archangels example THese words containe the confutation of those heady and unruly spirits that despise government and hee confuteth them two waies first Michaell the Archangell would not raile in a dispute betweene him and Satan how dare then these pesants base and vile men take upon them to speake evill for there is no comparison betweene men and Angels for God hath made men lower than the Angels indeed in the last day our Psal 8. 5. Mat. 22. honour shall be like unto them but not till then Secondly Michael and the Angels durst not rayle on the Divell that cursed creature how dare then these chips and draine of the people and skum of the world raile on Rulers and dignities ordained of God Or the reason may thus be contracted An Archangell would not give judgement these men judge and censure all estates an Archangell dispute these condemne hearing no cause an Archangell durst not raile these dare speake all evill for Pride is a chaine unto them and cruelty covereth them as a garment They are Ps 73. 6. 8 9. licentious and speake wickedly they talke presumptuously They set No Scripture lost that is necessary for salvation their mouth against Heaven and their tongue walketh thorow the earth This History Totidem syllabis is not recorded in the Bible and yet we must not thinke that Iude fained it but rather that there is much Scripture lost which we have not seeing that Antiochus in the Law and Dioclesian in the Primitive Church burned the Scriptures and all Libraries we want the Booke of the battels of the Lord mentioned by Moses the Booke of the righteous Numb 21. 14. cited by Iosua and we want much of the Chronicles of Israel Ios 10. 13. 2 Reg. 16. and Iuda we have not the Bookes of Shemaiah the Prophet and Iddo the Seer the Booke of Nathan the Prophet and the Booke 2 Chron. 12. 15. of the Prophecie of Ahiah wee want many of Salomons Bookes who wrote of beasts stones herbes trees from the Cedar of Lebanon to the Hysope on the wall as you may read 1 Reg. 4. Origen 1 Reg. 4. Origine lib. ◠de principiis saith that this Text was taken from a Booke called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ascention of Moses so say Clemens Alexandrinus Didimus and Athanasius For so say they Paul alledged Epimenides Aratus and Menander why might he not then quote this saying Others saw that it was delivered by tradition from hand to hand Tit. 1. 12. Act. 17. 29. 1 Cor. 15. 23. 2 Tim. 3. 8. So Iannes and Iambres are named and that speech uttered by the Apostle Remember the words of the Lord Iesus how that he said It is a blessed thing to give rather than to receive It is not orderly so written in any place of Scripture yet it is gathered by divers places Acts. 20. 35. in effect Papists here cry out that Iude alledged some prophane Author or some tradition ergo non solum haerendum est Scripturis therefore we must not onely cleave unto the Scriptures I confesse Paul cited some things from prophane Writers but it was not to confirme any dogmaticall conclusion concerning faith and beleefe for as touching these things they cited only the Scriptures but when they came to intreat of manners then they borrowed some things of the Ethnicke and Heathen and that to this end to shame Christians But Christ said Scriptum est it is written non traditum est not is it a tradition Thus Sadnele answered Turrianus and so I in this cause answer Stapleton Staphilus and the Iesuites Michael is here named who is also named by Daniel and by Dan. 12. 2. Apoc. 12. 7. Saint Iohn this Michael is here called an Archangell but I will first speake concisely of Angels then of Archangels In the Scripture five good Angels are onely named The first is Michael as here in this my Text and also by the Prophet Daniel the Dan. 10. 13. Dan. 8. 16. Luk. 1. Esdr
described by the Apostle by a three-fold comparison viz. of clouds without raine trees without fruit starres without light Hee setteth it out by many elegant and apt resemblances insisting especially in the resemblance of it to unfruitfull trees Dehorts from it first because it is odious to God which desireth and delighteth in sincerity of the heart 2. because Christ denounceth so many woes against it Hel being prepared for it Heaven being shut against it The Contents of the foure and twentieth Sermon HAving spoken of the sinnes of the wicked mentioned by Saint Iude viz. Epicurisme Pride Hypocrisie Hee proceedes to their judgement which is eternall damnation it is described by divers names yet by none sufficiently expressed All sufferings here but shadowes the beginning of sorrowes in respect of them Hee setteth out the torments of Hell by the contraries the joyes of Heaven and in themselves being of all sorts yea more than can bee either expressed or conceived upon the consideration hereof hee exhorts to live godly that wee may escape them and this exhortation he urgeth further because they are eternall irremissible and by fire which is intolerable shewed by comparison with our fire in divers respects and these torments to bee multiplyed according as they have multiplyed their sinnes The Contents of the five and twentieth Sermon HAving shewed that all the former sinners shall bee judged hee prooves it out of the Prophesie of Enoch and because this Prophesie being not extant the Papists gather that this and many truths beside being preserved in the Church by traditions therefore traditions are to bee embraced together with Scripture as grounds of faith Hee proveth the all-sufficiency of the Scriptures for faith and manners without tradition and refutes their blasphemous slandering and sleighting the Scriptures and so proceedes to speake of the judgement that Iude intends being the last generall judgement prooving that it must 〈…〉 Secondly that it must bee executed by the Sonne the second person in the Trinity Thirdly the manner how hee shall appeare which shall bee in humane shape yet with power and great glory and this hee sets out by comparing the second comming with his first and his proceeding with them in foro justiciae with this here in foro misericordiae Fourthly the end of his comming to judge all concerning all their workes words thoughts that the Swearers and blasphemers shall have the greatest doome Fiftly that this judgement is most certaine God having appointed it and mens consciences witnessing and telling them it internally Hee concludes with a threefold use 1 For terror of the wicked 2 Comfort of the godly penitent 3 Instruction of all The Contents of the sixe and twentieth Sermon HEE entreth upon Saint Iudes description of the wicked by foure-sinnes 1 Impatience 2 Lusts 3 Pride 4 Flattery Hee handles the two former Impatience and Lusts Shewing impatience to bee double 1 Against God 2 Against Men. The first the roote of many sinnes occasioned many wayes often mentioned in the Scripture ever reprooved and seuerely punished hee exhorts to patience shewes three meanes to effect it and shewes the danger of impatience Impatience against men manifold in all sorts and degrees which he doth sharpely reprooue and perswades patience in regard of our mutuall wants he entereth upon the second sinne viz. Lust hee sheweth that they be most base most pernicious which though God hath taught us to tame by many meanes yet we are too much led by them yeelding both to evill motion and naturall affection all which we must represse by the word and though wee have them remaining in us yet we must not suffer them to raigne in us And further that we may avoid them he setteth out what they be what sinnes they bring forth that they are insatiable infectious to soule and body and make us uncapable of grace and salvation and subject to damnation The Contents of the seven and twentieth Sermon HAving spoken of the two first sinnes of the wicked viz. Impatience and Lusts he proceedeth to the other two Pride and Flattery In speaking of Pride he sheweth that though it bee in the heart yet it vents it selfe most at the mouth as all corruption doth That Pride by 〈◊〉 is in all yet the godly repell it as David Paul glory in the Lord that is the true glory it is vaine to glory in any thing else That proud men shew their pride in speaking 〈◊〉 â—hingâ— yet usually they vaunt most that have lest worth in them as their hearts and speeches are vaine so they get nothing but vanity though they speake proudly for gaine Among all vaunters the Pope is chiefe and his flatterers in the next ranck secondly he speaketh of the last sinne viz. Flattery sheweth the property of Flatterers their aime and their punishments as also of them that listen to them and therefore we should stop our eares against them as Vlysses against the Syrens song That this sinne hath its name from servility and therefore Flatterers are base and servile creatures It is odious in all but especially in Ministers The desire to be flattered the cause of flattery yet he that flatters hath and he that reproveth love Wee should therefore embrace truth and detest flattery though it please The Contents of the eight and twentieth Sermon HAving observed the opposition betweene the Saints to whom he writ and these wicked of whom before he had written hee sheweth that the godly and the wicked are every where opposed and though the wicked the more in number yet not to be followed seeing Christs flocke is little and there be few that shall be saved and better to be blessed with those few then to be condemned with the multitude After commending you for remembring the Word of God he setteth out the excellency and utility thereof taxing our negligence herein and teaching how we may heare and remember and because it is called the Word of the Apostles hee first sheweth that the Doctrine of the Apostles and not humane writings or traditions are to bee relyed upon And secondly he confutes those that gather from hence that the Author of the Epistle was no Apostle and the Epistle not Canonicall and shewes this to be Iudes modesty to alleage others yet no infirming but a confirming of his owne authority Lastly from his kinde compellation beloved he notes his mildnesse and commends that grace and shewes that it must be used in all our courses yet so as with it some tartnesse and severe reprehensions must be used with respect of due circumstances to persons place time kinde of offence and hee reprehends three sorts that reprehends for sinister ends and shewes what should be our chiefe aime in our reproofes The Contents of the nine and twentieth Sermon IVde prophesing of mockers that should bee in the last times hee treats of their sinne observing that Iude put it in the forefront That there have beene mockers in ages some of God and Religion some of men
that were without Law to the weake he became as weake that hee Act. 20. 20. 1 Thess 2. 11. might winne the weake and became all things to all men that by all meanes he might winne some Hee taught publikely and privately throughout every house exhorting and comforting every one as a Father doth his Children Even so the Minister of God must be carefull of every soule that he may bee partaker of this common salvation 2. Secondly hee calleth it common salvation because it is not prepared for some few as the Arke was for the Deluge For 1 Pet. 3. 20. Exod. 19. Iohn 4. 22. then but a few that is Eight persons were saved in the water Neither because it appertaineth to one nation Kingdome or people as the Law of Moses to the Israelites Salvation is of the Iewes But the doctrine of the Gospell is offered unto all Christ sent his Apostles in orbem non in urbem Goe into the world preach the Gospell to every creature Erunt illi testes usque ad fines terrae they were As Salvation is common so the Church is Catholike his witnesses to the end of the world With these places Augustine refuted the Donatists which tyed the Church to a small corner of the world Africa Thirdly hee calleth it common Salvation because we are all saved by one common meanes that is by Christ Salvation is of the Lord. Ego sum ego sum praeter me non est Salvator I am I Psal 13. Esa 43. am and besides mee there is no Saviour no true Saviour All other come short Vana salus hominum Mans salvation is in vaine And therefore the Elders the Angels and all Creatures give this glory to Christ Salvation is of him that sitteth on the Throne and of the Lambe and they all together cry Amen For these causes it is called common Salvation In this sense as Salvation is called common so the Church is Apoc. 4. called common or Catholike in three respects First it is not tyed to any time as the time of the Law but it endureth ever Mar. 16. Secondly it is not tyed to any place as to Iuda For in Iuda was God knowne and his name was great in Israel but to the whole Psal 76. 1. Act. 10. 34. world For God is no accepter of persons but in every nation hee that feareth him and worketh righteousnesse is accepted And the true worshippers worship him in spirit truth As Christ said unto the woman Iohn 4. 23. Thirdly it is not tyed to any persons as to the seed of Abraham but to all that beleeve There is neither Iew nor Gentile there is neither bond nor free there is neither male nor female but wee Gal. 3. 28. are all one in Christ Iesus In these respects Salvation is called catholicke or common and so is the Church It is worth your noting that Iude sayth hee gave all diligence to write For Iude speaketh here of necessity of writing For Hosius Eckius Pigheus Andradius say that Christ commanded the Apostles to preach not to write and that their writings are subesse non praeesse fidei nostrae that Scripturae sequuntur Ecclesiam the Scriptures follow the Church and not the Church the Scriptures But Saint Peter saith he wrote that the truth might remaine to posterity his words are these I thinke it meete so long as I am in 2 Pet. 1. 13 14 15. this tabernacle to stirre you up by putting you in remembrance seeing I know the time is at hand that I must lay downe my tabernacle c. I will endevour therefore alwayes that yee also may bee able to have remembrance of these things after my departing So Saint Iohn wrote to all Little children I write unto you that your sinnes are forgiven you And againe I write unto you Fathers because yee have known him 1 Iohn 2. 12 13 14. that is from the beginning And againe I write to you young men because yee have overcome the world I write unto you babes c. Chrysostome writing upon these words They that are in Iewry let them flie to the Math. 24. 16. mountaines Id est qui in fide sunt conferant se ad Scripturas that is quoth Chrysost Let them that are in the Faith flie unto the Scriptures I love not allegories but it is true that Chrysostome said Traditions the meanes of propagating errors though not upon that occasion S. Iohn saw three Gospells written viz. Mathew Marke and Luke and approved them S. Peter allowed of Pauls Epistles and commended them unto the Churches yea the Prophets nayled their prophecies in writing 2 Pet. 3. 15. Hebr. 2. 2. Hebr. 2. 1. 2 Tim. 3. 16. to the doores of the Temple which the Priests reserved in the Sanctuarie lest the things should runne out that they received by word of mouth Paul at the end of his life saith of all the bookes of the New Testament that they were able to make the man of God perfect Traditions and unwritten verities or vanities have beene ever the Pandora-boxes full of poyson the Troiane horse out of which all enemies have issued that cursed water of Styx that killeth them that taste it These traditions the Holy Ghost sometime likeneth to sowre grapes which cannot bee eaten Sometime to broken cisternes that can hold no water Sometime to sand wherupon Esa 5. Jer. 2. Mat. 7. Esa 64. to build it is not lawfull Sometime to a menstruous cloth And sometime to things more base and vile than any of these On the Contrarie the written Word is called a Fountaine waters of life a Rocke whereupon the Church is built the sword of the Esa 55. Apoc. 21. Luk 6. Ephes 8. Ephes 2. 19. spirit Basis Ecclesiae the foundation of the Church But what will not hungrie dogs eate and Papists receive all the spite of the Papists is against the written word that they may give us poyson for meate sowre Leaven for sweet dough thornes for grapes thistles for figges the Legend for the Gospell mens traditions Mat. 15. 9. Gen. 8. for Gods precepts the cup of the whore of Babylon for the cup of the Lord. But as Noahs dove found no rest but in the Arke so our consciences find no rest but in the Word Augustine calleth the scriptures the Lords Scales which shew Quid grave quid leve what August contra Donat. is heavie and what is light Vbi non appendimus quid volumus sed omnia per trutinam Domini whereby wee apprehend not what we would but all things according to the ballance of the Sanctuary of the Lord himselfe And he saith unto them often Auferantur de medio chartae nostrae procedat in medium codex Dei take away from among us our owne writings and let the booke of God be brought forth Non audiamus Haec dico haec dicis sed hoc dicit Dominus Let us not heare these words This
Naboth wold not deliver up the vineyard of his fathers he must not deliver up the vineyard of the Lord. 1 Reg. 21. Here note three things 1 That Faith is a gift 2 That it is once given 3 That it is given unto the Saints And first that faith is a gift it is evident by the Apostles owne words where he calleth Christ The author and finisher of our faith as the Athenians were called Inventrices perfectrices omnium doctrinarum the inventers and perfecters of all good learning The Hebr. 12. 2. Romanes had their learning from the Grecians the Grecians from the Aegyptians and the Aegyptians from the Chaldees and they from Adam Seth Noah the old Patriarchs but the Church 1 Cor. 2. 22. Act. 7. 222. hath all her learning religion faith from God he gave it at the first and he confirmed it at the least He gave some to be Apostles some Prophets and some Evangelists some Pastours and teachers for gathering together of the Saints for the worke of the ministerie and for the edification Faith diversly taken of the body of Christ till wee meete together in the unitie of faith and knowledge of the Sonne of God c. Luke having spoken of Stephens faith noteth the cause of it that is that Stephen was full of the Spirit Ephes 4. 11. Act. 7. 55. Gal. 5. 22. 1 Cor. 12. 9. Rom. 3. 3. For God worketh it by his Spirit All good workes are the fruits of the Spirit therefore faith The fruits of the spirit are love ioy peace long-suffering gentlenesse goodnesse faith c. and it is reckoned up among the gifts of the spirit To another is given faith saith the Apostle by the same spirit But faith is in the Scriptures diversly taken sometimes it is given to God and it signifieth his faithfulnesse in his promises In this sense the Apostle useth the word saying Shall their unbeleefe make the faith of God of none effect when it is given to man it is taken seven manner of wayes First it is taken for Fidelity as it is a vertue in the second Mat. 23. 23. table So Christ useth the word where speaking to the Pharisees he saith Yee tythe Mint Anise and Commin and leave the weightie matters of the Law as iudgement and mercie and faith Secondly It is taken for the doctrine of faith and Christian Religion so it is said Many were added unto the faith that is to Act. 6. 7. Christian Religion And againe God opened the doore of faith unto the Gentiles that is of Religion Act. 14. 27. Thirdly It is taken for profession of religion thus Elimas is Act. 13. 8. charged To turne the Deputie from the Faith that is to make no more profession of Religion Fourthly It is taken for Christ himselfe by a Metonymie who is both the object and cause of faith So the Apostle useth the word saying But after that faith is come wee are no longer under a Gal. 325. schoole-master Fifthly It is taken for knowledge only and thus the Divels are said to beleeve Sixthly It is taken for the gift of working miracles If I had 1 Cor. 13. 2. all faith so that I could move mountaines c. Lastly It is taken for that grace by which felicity and the chiefe good is applied and thus it is taken in my Text. And this the Apostle Paul cals the faith of Gods elect For none but the elect have it al the elect have it at one time or another and once had it can never be finally and totally lost but it continueth with them till they come to see the goodnesse of the Lord in the land of the living then they shall have no more need of it It is therfore called Saving faith because it brings us to salvation Ephes 2. 8. And Iustifying faith because it is that meanes or instrument which Gods spirit worketh in us whereby wee apply unto our selves Christ Iesus in and by whom wee are iustified And Sanctifying faith because by it God purifieth our hearts This saving iustifying sanctifying faith is Gods gift for hee is the Authour of this faith From whom every good gift and every perfect gift commeth And that which is said of Lydia is true The meanes to beget faith of all the faithfull That the Lord opened the heart of Lydia so that shee beleeved And Christ saith This is the worke of God that yee beleeve not the worke of the Father alone or of the Sonne alone Iam. 1. 17. Iohn 6. 29. or of the Holy Ghost alone but of the whole Trinity For this is one of the workes of God which are said to bee Ad extra and therefore attributed to all the three persons To the first where Christ saith No man can come unto me that is beleeve except the Iohn 6. 44. Father draw him to the second where the Apostle calleth Iesus The author and finisher of our faith to the third where the Apostle reckoneth faith amongst the fruits of the spirit And the onely Hebr. 12. 2. thing that moved God to worke this precious gift in us is his meere good will So saith our Saviour It is so Father because thy good pleasure was such And the end at which he aymed in working Mat. 11. 26. this grace is first the setting forth of his owne glory secondly the salvation of mankinde and therefore S. Peter calleth salvation The end of our Faith 1 Pet. 1. 9. This doctrine serveth to humble us to let us see that it is not in our power that faith is not hereditary God beginneth it and increaseth it and finisheth it The Apostles prayed Lord increase Luk. 17. our faith The meanes to get this â—aith is double Outward Inward The outward meane is the word hereupon saith the Apostle How shall they beleeve in him of whom they have not heard Rom. 10. 14. Rom. 10. 8. and thereupon thus concludeth faith commeth by hearing and hearing by the Word of God and hereupon it is called The Word of faith And Paul saith of the Ephesians that they beleeved After they Ephes 1. 13. heard the Gospell And finely saith Chrysostome Accenditur fidei lampas igne divini verbi the lampe of our faith is lighted by the fire of the divine word And this faith is wrought in us both by reading and preaching of the word and both are commended and ordeined of God and first for reading God himselfe commandeth it and by reading S. Augustine was converted for he confesseth Deut. 3. 1. 9. of himselfe that being inclined to the heresie of the Manichees he heard a voyce saying Tolle lege take up and read meaning the booke of God which he presently did and so by reading was converted for surely the reading of the word is a meanes appointed of God to the begetting of faith and raising up the Kingdome of God in the hearts of men And to
abate your sinnes that God may abate your punishment Nay cast away all your workes of darkenesse that yee may never come into the place of darkenesse the Divels dungeon where the worme dyeth not where the fire goeth not out but continuall weeping and gnashing of teeth howling yelling and crying without ease of paine or comfort of mind that is such endlesse misery as the griefe thereof can neither be conceived of us nor expressed of them that feele it THE FIVE AND TVVENTIETH SERMON VERS XIV XV. And Enoch the seventh also from Adam prophesied of such saying Behold the Lord commeth c. Antiquity with Verity bring Authority to Doctrine HEre hee describeth the judgement of God at large which is ready to hasten nay to full upon these Epicures and Hypocrites and all proud swelling men yea and upon all ungodly persons whatsoever For as the power of the Lord had her day in the creation of the World and the mercy of God her day in redemption of man the little World so the justice of God must have her day in the just punishment of the unjust and wicked of the world This text of judgement devides it selfe into foure branches 1 That there shall bee a judgement 2 That the Lord shall be the Iudge 3 The manner of the judgement 4 The end of it To condemne all the ungodly of their evill deedes and cruell speakings against God But first he citeth his Author and saith that Enoch the seventh prophesied of such men that is of such Epicures of such proud swelling persons of such hypocrites Enoch is named the seventh Though some Scripture bee lost yet it is supplied in others and is perfect from Adam for Adam Seth Enos Kenan Mahalaleel Iared lived before him and dyed onely he was taken up alive into Heaven as was Elias in a firie chariot Tanquam candidati resurrectionis as the forerunners of the resurrection So that note here the antiquitie of the Prophesie of Enoch which Iude citeth to purchase authority unto the doctrine antiquity joyned with verity is of great force Quod primum illud verum quod posterius illud falsum whatsoever is first that is true what is later that is false Ieremy sendeth men to the old wayes Stand in the way saith he and behold aske for the old way and walke Ier. 6. 16. therein ye shall finde rest unto your soules Christ debating a question sendeth them to Antiquity saying Ab initio non fuit sic from Mat. 19. 8. the beginning it was not so Ab initio non Papae non Cardinales c. from the beginning no Popes no Cardinals no Patriarches c. therefore shall they not continue for ever sed eradicabuntur but shall be rooted out So reasoned the Wise man for idols saying Wisd 14. 12. cap. The inventing of Idols was the beginning of whoredom and the finding of them is the corruption of life for they were not from the beginning neither shall they continue for ever Sed vetusta consuetudo sine veritate vetustus Cypr. error an old custome without truth is but an old error The Papists to warrant their traditions and unwritten verities mightily urge the Prophesie of Enoch but this prophesie is not counterfeit or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inscriptum quiddam but wee must know that much Scripture is lost which we have not which might bee when Antiochus and Maximine caused the bookes of the Law to bee burnt We lacke many of Salomons workes who wrote of all things from the Cedar of Lebanon to the Hysop on the 1 Reg 4. wall In that God hath not given us the bookes of Nathan of 1 Chro. 29. 2 Chro. 9. Gad of Iado of Shemaia of Athia the Shilonite of Iohn the sonne of Hanani c. It is not for that the Scriptures are unperfect and to bee supplied with unwritten verities but for some other causes best knowne to God They say the Scriptures are unperfect and therefore have added their unwritten traditions which they call Apostolicall unto the Scriptures to make the totall rule of Faith the Scriptures making but one part thereof and their traditions another as it appeareth by the late Trident Councell and of Bellarmines exposition thereof The Councell saith Omnes libros veteris novi Testamenti necnon traditiones ipsas Sess 4. decret 1. tum ad fidem tum ad mores pertinentes tanquam vel ore tenus a Christo vel à Spiritu Sancto dictatas continua successione in Ecclesia Catholica conservatas pari pietatis affectu reverentia suscipit ac veneratur Tridentina Synodus that is All the bookes of the old and new Testament as also the traditions themselves pertaining both to Faith and manners as being either pronounced by the mouth of Christ or delivered by the holy Ghost and by continuall succession preserved in the Catholike Church the Councell of Trent receiueth and honoreth with like and equall affection of pietie The Papists hold the Scriptures insufficient without traditions and reverence And Cardinall Bellarmine writeth thus Asserimus in Scripturis non contineri expressè totam doctrinam necessariam sive de fide sive de moribus proinde praeter Verbum Dei scriptum requiri etiam Verbum Dei non scriptum idest divinas Apostolicas traditiones that is Libro de verbo Dei non Script cap. 3. We affirme that in the Scripture is not contained expressely all necessary doctrine whether of faith or manners and therefore beside the written Word of God is required also the unwritten word of God namely divine and Apostolicall traditions And againe he saith Scripturae sine traditionibus nec fuer unt simpliciter necessariae necsufficientes The Scriptures without traditions were Ibid. cap. 4. neither simply necessary nor yet sufficient And againe Dico Scripturam etsi non sit facta praecipuè ut sit regula fidei esse tamen regulam Ibid. cap. 12. fidei non totalem sed partialem totalis enim regula fidei est Verbum Dei sive revelatio Dei Ecclesiaefacta quae dividitur in duas regulas partiales scripturam traditiones I say that the Scripture though it were not made especially to be the rule of faith yet it is the rule of faith not in whole but in part For the whole rule of faith is the Word of God or the revelatiō of God made unto the Church which is devided into two partie-rules Scripture and traditions Besides they further alledge that the Church was 2249. yeeres before the Word written but how shall that appeare that the Church then had not the written Word Why Moses citeth a booke called The warres of the Lord and in Iosua the booke of the iust is cited and it may bee that Noah Abraham Numb ◠Ios 10. and Isaac wrote those things that did belong to those times Iude also in this Epistle eiteth the booke of Enoch Papists alledge that
which is written in Ieremie I will put my Lawes in their minds and in their hearts will I write them And they alledge the saying of Ier. 51. Paul Yee are our Epistle written not with inke but with the Spirit of the living God Nay they say further that the Apostles went beyond 2 Cor. 3. yond their Commission when they did write the Scriptures for they were commanded to preach not to write But the Apostle Mat. 28. 19. to the Hebrewes while he doth write the doctrine of the new Covenant alledgeth the forenamed sentence of Ieremy and Paul had already written two Epistles to the Thessalonians and the former Epistle also to the Corinthians when as hee said Tee are our Epistle witten not with inke c. But as Carpocrates Cerdo Manes rejected the bookes of the Law and Cerinthus all the Gospell except Mathew and Severianus and Paulinus the Epistles and Actes of the Apostles so Papists doe accuse the whole Scripture of imperfection and ambiguity Paul being ready to finish his course and to bid a farewell to the world as appeareth in his second Epistle to Timothie when as already the bookes of the New Testament were written saith thus unto Timothie The whole Scripture is given by inspiration and is 2 Tim. 3. 16. profitable to teach to improve to correct and instruct in righteousnesse All things necessary to salvation contained in Scripture where hee bringeth the whole Scripture unto foure heads doctrine redargution correction instruction doctrine is occupied about the chiefe points of faith and religion Redargution confuteth errours in faith and religion instruction comprehendeth information of manners correction is occupied in reproving and punishing delinquents If the Word of God be a two-edged sword to wound the Divell If it bee the hatchet to cut off the head of all hereticks If the Word be mighty in operation entreth thorow even to the dividing asunder of the soule and of the spirit of the ioints and of the marrow If it bee a lanterne unto our feeâ— and a light unto our paths If Christ used no other weapon to repell the Divell but the Word saying It is written If Apollo confuted the Iewes openly proving by the Scriptures Iesus to be Christ If Christs proofes were Scriptum est and his demands Quomodo legis How read you and his Apologies Scrutamini Scripturas search the Scriptures certainly in the Scriptures is contained alone all things necessary to salvation I will therefore conclude this point with the saying of Augustine Neither will I alledge the Councell of Nice neither shalt thou August lib. 3. cap. 14. aduers Maxim alledge the Councell of Arimine against me by the authority of the Scriptures Let us weigh matter with matter cause with cause reason with reason There is no cause therfore why Papists should take the wings of the morning and fly from the written Word unto unwritten verities that the fathers of Colen should call the Scriptures A nose of waxe that Pighius should tearme it The Leaden rule of the Lesbian building that other Papists should tearme it A shipmans-hoase A black Gospell Inken divinity If any will adde or Apoc. 22. detract from it let the curse be pronounced upon him and let all the people say Amen It is false that we have the Baptisme of infants the celebration of the Sunday the distinction of the persons in the Trinity the number of the bookes of the Scripture by tradition not by the written Word God hath kept his law in the Arke and all Popish Philistines could not keep the Arke 1 Sam. 5. Iohn 20. from us These things are written that yee may beleeve Traditions are gathered of an evill egge digge the Papists never so deep they shall not find the myne nor spring of them in the Primitive Church they labour to put life into a dead carcasse of them but it will not be Avant therefore yee Anabaptists with your revelations Avant yee Montanists with your new comforter Avant yee Iewes with your Cabal and Talmud Avant Trent Councell and Papists with your Traditions our salvation is Christ for There is no other name given unto men whereby they shall be saved save only by the name of Iesus The way to salvation is faith the guide Act. 4. 12. to this way is the Scripture Hereupon saith Paul Yee are no longer forenners and strangers but Citizens with the Saints and of the houshold of God and are built upon the foundation of the Apostles and There is a foure-fold iudgement Prophets Iesus Christ himselfe being the chiefe corner stone So much for the Author cited Enoch the seventh from Adam Now to the thing prophesied which is judgement and therein Ephes 2. 19 20. first we have to observe that there shall be a iudgement There is a fourefold judgement The first judgement was that that was accomplished of man and Angels at their first fall The Angels that fell were judged and throwne out of Heaven Adam that fell was judged and throwne out of Paradise Gen. 3. Secondly There is a middle judgement and so God judgeth the wicked and the godly every day Visiting â—â—eir sinnes with Psal the rod and their offences with the scourge There is a third a particular judgement in the day of every mans death of Lazarus and good men to Heaven of Dives and bad men to Hell and of this particular judgement the Author Luk. 16. of the Epistle to the Hebrewes speaketh thus It is appoynted for all men once to dye and then commeth the Iudgement Hebr. 9. 27. Fourthly there is generall judgement of quicke and of dead whereof Enoch prophesied here saying The Lord will come with thousands of his Saints to give iudgement c. But some will say Why should God judge man after death since hee hath his judgement at his death I answere that in death wee have a particular judgement but God will also have his generall Aug. judgement Secondly In death we have the judgement of the soule But God will judge both body and soule Thirdly In death wee have a secret Doome But God will have an open Assise a publike Sessions and a manifest Iudgement Concerning which generall Iudgement I could produce a cloud of Scriptures to avouch it both out of the old and new Testament Ezechiel saith An end is come an end is come it is looked for Behold it is come Moses also prophesied of this Iudgement Deut. 32. and David Psal 50. and Salomon Eccles 11. 9. and Daniel Cap. 7. 13. and Ioel Cap. 3. and Malachy Cap. 4. So did Christ himselfe Mat. 24. and Paul the Apostle of us Gentiles 2. Thes 5. and Peter 2. Pet. 3. and Iohn 9. Apoc. 20. Neither is this assurance of the judgement to come warranted by the words of Gods servants onely but the Lord hath left many workes of his own to teach us that hee will once at length for all judge the whole
substance remaine ever 81 The Scriptures immutable tradition uncertaine 82 Divers acceptions of Saints ibid. The Saints onely the subjects of true Faith 83 The wicked usurpers of Gods gifts ibid. Whatsoever they have is for the Saints sake 84 Sermon 8. THe Church and Religion hath many adversaries 85 Every thing hath its contrary ibid. Religion cause of division 86 Religion must bee maintained to death ibid. Secret enemies most dangerous especially such as in a shew of Religion seeke to undermine Religion ibid. The Divell opposeth the Church sometime as a Lion by cruelty sometime as a Serpent by subtilty but he hurts most by subtilty 87 Poperie prevailes most by policy and fraud 88 All Atheists without God before regeneration and conversion 89 There is a two-fold life the one of Nature the other of Grace 90 Most men live as Naturalists ibid. Atheists worse than Divels ibid. Nature teacheth that there is a divine Power 91 Gods power ruleth in all things and doth often change the course of Nature ibid. Reasons to prove the divine Power 92 Religion is more in profession than practice 94 Many by their lives seeme Atheists ibid. Vngodlinesse hath two branches iniquity in life and manners and impurity in Religion ibid. Many turne the grace of God into wantonnesse ibid. Gods grace and bounty ought to leade to Repentance not to make men presumptuous 95 Afflictions make us seeke God 96 Prosperitie makes us forget him and grow rebellious 97 Wee may not despise or renounce the creatures or blessings of God as the Stoicks Anachorites Hermites c. have done ibid. Epicures their practice described and their end 98 vnde 99 Popish Doctrine tends to licenciousnesse ibid. Sermon 9. GOd is denied many wayes 101 They that professe God and live ungodly denie him ibid. Six degrees in sinne ibid. Gods creatures declare him foure wayes 103 God is present foure wayes ibid. The wicked that deny God here shall hereafter feele and acknowledge him ibid. God is one in substance three in person ibid. The Heathen worshipped many gods and the Papists invocate many as Gods yet there is but one onely true God ibid. The unity and trinity in the God-head illustrated by divers resemblances 104 Christ is denied many wayes 105 Faith is most eminent and confident in persecution ibid. Christ is denied when either the sufficiency or efficacy of his death is denyed 106 Knowledge and profession of Christ without practice nothing worth ibid. The Papists deny the offices of Christ consequently 107 Christ onely paid the full ransome for our Redemption 108 Christ our Lord jure Creationis Redemptionis ibid. Divers effusions of Christs bloud especially five 109 Christs passions for us require that wee should consecrate our whole selves and all the service of our soules and bodies him 110 Sermon 10. DEstruction the end of the ungodly 112 Looke not on the present estate but the end of the wicked 113 God is said to write in a booke for the certenty of his decree 114 Gods decree hath two parts Election Reprobation ibid. The causes of either not to bee inquired after 115 Gods judgements often secret alwayes just ibid. Wee must not pry into Gods secrets ibid. Gods will the cause of our election not faith or works 116 Five signes of election 117 Our election perfected by many degrees 118 Reprobation a second part of Gods decree 119 And as he electeth some so hee reprobates others ibid. As all things els have their contraries so the elect theirs namely the reprobate 120 God ordereth sinne but urgeth not to it ibid. Mans sinne and destruction come from himselfe 121 Three opinions concerning Gods dealing in sinne 122 How God is said to cause evill ibid. How God dealeth in reprobation 122 More then Gods bare permission in sinne ibid. How God is said to harden and to blind 124 God worketh by evill men not in them ibid. God Satan and Men concurre in the same action yet have different ends 125 Sermon 11. THough we know much yet we had neede be put in remembrance 527 Continuall instruction like the continuall dropping of raine ibid. Itching eares listen after novelties rather then wholesome doctrine 129 Preaching alwayes necessary otherwise the soule decayes in grace 130 If instruction faile Satan prevailes ibid. Meditation recordation chiefe meanes to enrich the soule 131 God first offereth mercy before hee inflict judgement 132 Gods abundant mercies and miraculous deliverances of the Israelites 133 Gods wrath upon the Aegyptians ibid. Gods abundant mercies to England 135 God allures by mercyes before hee punisheth 136 Contemners of Gods mercies severely punished ibid. Sinne pleasant in the committing in the end damnable 137 God suffereth the wicked till their sinne be at the full 139 God punishes some sooner some later ibid. Looke not on their present estate but their end 140 Sermon 12. INfidelity the cause of Israels destruction 140 And of their sinne the roote 141 Faith the gift of God 143 And the originall of all vertues ibid. True faith is in few 144 Most men led by the flesh rather than by the Spirit ibid. Faith hath a triple foundation ibid. Faith threefold justifying of miracles hystoricall 145 The causes of Salvation ibid. The just live by Faith if no Faith no accesse to God no interest in him 146 Degrees of Faith ibid. God giveth grace according to the measure of Faith 147 Faith all in all in applying and assuring Salvation ibid. The Angels that fell committed many sinnes in one ibid. Wee must bee wise according to sobriety 148 Angels though Spirits in essence yet appeared in divers formes ibid. The sinne of Angels in generall was Apostacy 149 Some Apostacy is unpardonable ibid. Why the Angels that fell were not restored 150 Three reasons of Dorbell why the wicked shall bee punished in Hell more than the Divels recited rejected ibid. All apostacy dangerous though some not damnable ibid. It is the end that crownes all our actions 151 The Christian must be alwayes increasing ibid. The wicked grow worse and worse 152 There is a decay in most ibid. The estate of Angels considered in regard of three severall times namely of Creation Confirmation last Iudgement 153 Divers names of Angels 154 Whence the Angels fell ibid. God the head but not the Redeemer of the good Angels 155 The time of the fall of Angels uncertaine as also the places whither ibid. The Divels though many in number yet there is one chiefe 156 How the Divell is said to worke and to be in the wicked ibid. The Divels though malicious Spirits yet agree in mischiefe 157 Division the cause of confusion 158 Sermon 13. THe case of the Angels most fearefull to be cast out of Heaven 159 Their abode is not certaine but some in the Ayre some in the Earth some in the Sea 160 The Divels malice infinite but his power by God limited ibid. Satan is said to be loosed Apoc. 20. 7. not simply but comparatively 161 The Divels and wicked
incontinent person to incontinency shee denied but not relinquishing his suit at last shee calleth for a panne of coales and desireth him for her sake to hold his hand in that panne of coales one houre hee answered it was an unreasonable request She replied Is my request unreasonable to have you hold your hand in this panne of coales one houre how vnreasonable is yours which would have have mee Why our Lusts are by Saint Paul called members to yeeld to that which will burne body and soule in Hell flames for ever And so she sent him away packing and so must all chast bodies answere these defilers Besides all this this sinne of whoredome is an abominable sinne because God forbids it and all good men abhorre it Ioseph chused rather to indanger his life than to defile himselfe with his filthy Mistrisse Susanna before shee would suffer the filthy Iudges Gen. 39. 12. to defile her adventured her bodie to the fire and burned had she beene had not God delivered her but in this sinnefull age many will adventure their lives to doe it and are so farre from Iosephs Dan. 13. 45. and Susannaes affection from flying filthinesse that like Reuben they cannot rest day nor night till they be of the number of these defilers of the flesh Anger and lust are so such raging affections in man that they can hardly be resisted but be they as deere unto us as our hands and our eyes yet they must be plucked out and cut off Paul compareth Mat. 18. 8 9. lust unto a member first because actuall sinnes in relation to originall sinne are so many members as grow from Secondly by a Metonymie of the subjects lust may bee called a member because it is brought to action by the helpe and service of the members And thirdly because many men delight and take pleasure in their turpitude and filthinesse as in their members But howsoever it bee a member yet it must bee mortified so saith the Apostle Mortifie Col. 3. 5 6. Gal. 5. 24. your earthly members Fornication Vncleanenesse unnaturall Lust c. and it must bee crucified also For they that are Christs have crucified the flesh with the affections and lusts Qui ergo sordescit sordescat Act. 8. 20. ad huc Let him that is filthy bee filthy still Et pereat secum voluptas let his voluptuousnessy perish with him as Simon Peter said to Simon Magus in another sense Saint Ierome cryeth out against Hierome this sinne after this manner O ignis infernalis luxuria cujus materia gula c. O thou infernall fire of letchery and whoredome whose matter and nourishment are gluttony and drunkennesse the flame is Fervor concupiscentiae The heate of concupiscence the sparkes are corrupt speeches and filthy communication the smoke infamy and disgrace the acts adultery fornication uncleanenesse and the end Helltorments But to proceed Saint Peter speaketh of men that have eyes full of Adultery and that cannot cease to sinne beguiling unstable soules 2 Pet. 2. 14. Many have eares full of slander as Doeg and Saules parasites Many have mouths full of blasphemy as Goliah who railed upon the hoast of the living God Many have throats full of gluttony as the Philippians whose God was their belly and glory their shame Many have their hands full of bribery as the Pharisees which made 1 Sam. 22. 1 Sam. 17. 3 6. Phil. 3. 17. Mat. 23. 25. Gen. 21. 47. cleane the utter side of the cup and platter but within were full of briberie and excesse And many have their hearts full of rancor and malice as Esau who 〈◊〉 â—â—cob because of the blessing and purposed to slay Iacob But most men have eyes full of adultery but such uncleane Adultery a sin very common in Italy eyes shall never see God to their comfort Ieremy said of that time that they were all adulterers And assembled themselves by companies in harlots houses they rose up in the morning like fed-horses Ier. 5. 7 8 9. every man neighed after his neighbours wife shall I not visit for these things saith the Lord shall not my soule be avenged of such a nation as this Hosea said of Israel that they were all as the Oven of a Baker for as the Bakers Oven is seldome cooled so their lust is seldome Hos 7. 4. satisfied CHRIST called the Pharisees An adulterous generation as if they all had beene Whoremongers Mat. 16. 4. And Paul said of most men that they bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potius quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lovers of pleasures more than lovers of godlinesse But take 2 Tim. 3. away your fornication out of GODS sight and your adulteries from betweene your brests lest God strip you naked and discover your filthinesse Hos 2. 2 3. to your confusion One writeth of Genna in Italy that all of them bee either Lovers or Lechers As the Moabite walloweth in his vomit as the dogge tumbleth in carion as the Eeles lye in mud as the Beetles sing in dung so the Italians boast of lechery all are either Lovers or Lechers Master Askam said of Venice that whoredome was as indifferent as a shooe or a pantofle Bishop Iewell said of Rome that in the yeere 1564. after a reformation there there were found eight and twenty thousand Curtesans Harding justified the stewes and Iasin Pratensis hath written a booke de ratione gignendi liberos de mille modis concubandi and Iohannes Atlassa an Archbishop hath written a booke in praise of Sodomitry And most Papists hold this with Pighius and them of Colon Sinon castè tamen cautè if not chastly yet warily yet condemne they marriage For as Severus the Hereticke held a woman to be the workemanship of the Divell and a man also from the Navell downeward So Innocent the eighth and Pope Siricius condemned marriage alledging the words of the Apostle that They which are in the flesh cannot please God Thus like the second Rom. 8. 8. Nicene Councell under Irene they racke all Scripture perverting them to their owne destruction like Foxes they spoile 2 Pet. 3. 16. Cant. 2. Psal 80. the Lords Grapes like Wilde-Boares they roote up all the Vineyard Whoredome was wont to bee the sinne of Naples afterwards the sinne of France and now the sinne of England Saint Hierome saith that it is no wisedome to sleepe neere a Serpent it may bee that hee biteth thee not but it is forty to Hierome librâ— de regula monachorum cap. 9. one but that it stingeth thee A vino muliere inquit fuge flee from wine and women saith hee ne te capiat ejus oculus lest her eye catch thee The lips of a strange woman drop as an hony combe and her mouth is more soft than oyle but the end of her is bitter as Wormewood and sharpe as a two-edged Sword her geete goe downe Prov. 5. 3 4. to death and her steps tooke
Emphasis is in the conjunction Autem as if he had said Thou must not be like the wicked they murmure complaine speake proudly flatter for gaine but thou must not doe so but thou must turne over another leafe learne Christians must not live like Heathen Infidels a new lesson But yee beloved this teacheth all Christians to love like Christians to walke worthy of their calling not to bee like the Pagans the Heathen For what hath light to doe with darknesse 2 Cor. 6. 14 15 16 17. or righteousnesse with unrighteousnesse What concord hath Christ with Belial And what part hath the beleever with the Infidel Come out therefore from among them and separate your selves saith the Lord and touch no uncleane thing and I will receive you Christ will not have his Apostles be like the Heathen When ye pray use no vain Mat. 6. 7 8. repetitions like the Heathen be not like to them And he would not have us to bee like the Pharises For all the workes that they doe is Cap. 23 6 7 8. to be seen of men they love greeting in the market and to be called of men Rabbi Rabbi but be yee not called Rabbi for the godly and the ungodly have two diverse fathers God and the Divell yee are of Iohn 8. 44. your father the Divell and the workes of the Divell doe yee two diverse mothers the Church and the Synagogue of Satan two diverse Schoolemasters the Flesh and the Spirit two diverse Rom. 6. 8. Esa 30. Countries the Heavenly Ierusalem and Tophet therefore their life must be diverse So reasoneth Christ Take no thought saying What shall we eate or what shall we drinke or wherewith shall wee bee cloathed After all these things seeke the Gentiles for your heavenly Father knoweth that ye have need of all these things Thus Paul Mat. 6. 32. maketh an Antithesis betweene the Gentiles and the Christians This I say therefore and testifie in the Lord that yee hence forth walke not Ephes 4. 17 18 19 20. as other Gentiles walke in vanity of their minde having their cogitations darkned and being strangers from the life of God through the ignorance that is in them because of the hardnesse of their heart which being past feeling have given themselves to wantonnesse to worke all uncleanenesse with greedinesse but yee have not so learned Christ Againe having spoken of the enemies of the Crosse he maketh the comparison betweene them and the Apostles the friends of Christ saying Brethren bee yee followers of mee and looke on Phil. 3. 17 18 19 20. them which walke so as ye have have us for an ensample for many walke of whom I told you before and now tell you weeping that they are the enemies of the Crosse of Christ whose end is damnation whose God is their belly whose glorie is their shame which minde earthly things But our conversation is in Heaven from whence also wee looke for a Saviour even the Lord Iesus Let others live as they list but wee will remember the words of the Lord. So Iosuah said Let others serve Idols Ios 24. 15. I and my houshold will serve the Lord Let other perish their life is no rule to us Vivimus praeceptis non factis Wee live by precepts not by deeds Legibus Dâ—i non exemplis hominum by the Lawes of God not by the examples of men Foolishly therefore said Radbode the King of Phrisia for comming to the Font to be baptized hee asked What was become of his Ancestours And answere being made that they died in a fearefull state unchristned replyed that hee would rather perish with the multitude than goe to heaven with a few So Constantius said that Athanasius Gods Word doth stay from running on with the wicked with his few troubled the whole world But he answered him againe Wide is the gate and broad is the way that leadeth â—o destruction and many there be which goe in thereat strait is the gate and the way narrow that leadeth unto life and few there be that find it If but eight Mat. 7. 13 14. men in all the world should be saved as in Noahs flood labour thou to be of these eight Many reason thus Others do it most men doe it therefore will I doe so These be the drunken arguments of the world but we must not follow a multitude Major pars saepe vincit meliorem the greater part ofteÌ„ times overcommeth Exod. 23. 2. the better The Nicene Councell had erred but for Paphnutius but eight onely were saved in Noahs Arke but two Israelites of Gen. 8. Num. 14. Act. 1. Ezech. 9. Apoc. 3. 4. 600000. entred into Canaan but an hundred and twenty beleevers were found in the primitive Church but few in Ierusalem were marked with the letter Tau but few in Sardis walked with God in white To conclude The whole world is set on wickednesse Good men are as blacke swannes wee must shine as lights in the middest of a 1 Iohn 5. 19. Phil. 2. 15. crooked nation If other be dogges let us be Lambes if other be crowes let us be doves if other bee tares let us bee wheate let others live as they list let us live in the Lord let us say with the Saints Come let us go up into the Mountaine of the Lord and to the Mich. 4. 2 5. house of the God of Iacob he will teach us his waies we will walke in his pathes yea let us walke in the name of our God for ever and ever Let others murmure complaine walke after their owne lusts speake proudly and flatter men because of advantage Let us remember the words of the Lord Let us build on in our most holy faith let us pray in the spirit and clense our selves from all filthinesse of the flesh and spirit and grow up in full holines 2 Cor. 7. 1. in the feare of God Let not us looke at the multitude to goe to hell with them for company Non enim minor erit gloria si fueris foelix cum paucis nec minor erit poena si miser erit cum multis For thy glory shall not be the lesser if with few thou beest happy nor thy paine the lesser if with many thou be miserable every man shall have paine enough in hell not the lesser for the multitude but the greater For as the Saints in heaven have joy each one from another so the damned in Hell have the more griefe each one from another Mat. 22 13. Now more particularly hee biddeth them remember the words of the Apostles to stay up and to comfort them in the middest of murmurers complainers proud men flatterers sectaries mockers and sendeth them to the Scriptures to the words of the Apostles But I will arise ab Hypothesi ad Thesin from the supposition to the position And here wee learne to whom the Scriptures are profitable and comfortable even to them that remember
with any conscience Tertullian telleth of a water in Paphlagonia called Salmacis of the which they that drinke either fall into a phrensie or into a lethargie so are wee not either mad or fallen into a dead sleepe to heare God so often and remember him so little Shame appertaineth unto us and confusion may cover us as a cloake O deafe eares dumbe Dan. 9. tongues dead hearts dull soules How long shall Wisedome crie How Prov. 1. 20 21 22. long shall shee utter her voyce in the streetes shee calleth in the highstreete among the prease in the entring of the gates and uttereth her words in the City saying O yee foolish how long will yee love foolishnesse and the scornefull take their pleasure inscorning and the fooles hate knowledge But let us leave this sinne and learne to remember more and keepe more else the more shall be our judgement But what must we remember we must remēber the words of the Apostles not of the Rabbines Fathers Doctors of the Church therefore it is noted of the three thousand that they continued in the Act. 2. 42. Apostles doctrine It is Basis Ecclesiae so saith Paul Yee are built upon the foundation of the Apostles and Prophets Iesus Christ himselfe being Ephes 2. 20. the chiefe corner stone Peter calleth it a most sure word We have 1 Pet. 1. 19. saith hee a most sure word of the Prophets to the which yee doe well that yee take heede as unto a light that shineth in a darke place c. Esay sendeth all men to the Law To the Law to the testimonie saith the Prophet If they speake not according to this Word it is because Esa 8. 20. there is no light in them Ieremy calleth all mens traditions dreames chaffe How long doe the Prophets delight to prophesie lyes Ier. 23. 26 27 28 29. Even prophecying the deceit of their owne heart Thinke they to cause my people to forget my name by their dreames which they tell every man unto his neighbour as their fore-fathers have forgotten my Name for Baal The Prophet that hath a dream let him tell a dream he that hath my Word let him speake my Word faithfully what is the Chaffe to the Wheat saith the Lord Is not my word even like a fire saith the Lord and like a hammer that breaketh the stone These Saint Peter calleth deceivable fables Wee followed not quoth he deceivable fables when wee opened 2 Pet. 1. 16. unto you the power and comming of our Lord Iesus Christ What neede we to run to the channell when wee may drinke of the The Scripture the rule of faith the touch stone to trie Scripture fountaine or to feed of Acornes when we may have the pure Wheat Or to see with a Candle when we may have the Sun light All mens writings they are as puddles and cesternes that can hold no water they are Labruscae sowre grapes I looked saith the Lord that my vineyard should have brought forth good grapes Ier. 2. Esa 5. 3. and it brought forth wild and sowre grapes Now by these sowre grapes hee meaneth errors in doctrine as well as in life The Zuingsius Word of God must sit on the Bench when Fathers Councels Doctors Rabbines Poets Philosophers must stand at the barre Paul discussing the question of Iustification he saith not What saith reason What say the Rabbines The Thalmud The Caball What say the Bishops Doctors of Ierusalem But What saith the Scripture So Peter proveth all from the Scripture Wherefore it is contained in the Scripture Behold I put a stone in Sion Rom. 4. 3. c. This is to build on the Rocke but a most miserable state it is when a man buildeth on the sand The house must needs fall when the Church goeth from the doctrine Apostolicall to Luk. 6. the doctrines of men then is the Sunne as sackecloth the Moon turned into bloud the starres have lost their light then the three Apoc. 6. uncleane Frogges be come out of the mouth of the Dragon when Popes Cardinals Schoolemen rule the Church Removeantur Chartae Apoc. 13. 16. Aug. Donato nostrae procedat in medium Codex Dei Let our writings be taken away let Gods Booke bee produced and brought in the place Let us take away our deceitfull ballance and let Gods ballance weigh and sway the truth of our cause Martin refused Scripture and fled to traditions and therefore Tertullian calleth him Apostaticall not Apostolicall He calleth the Marcionites Owles Lucifrigas scripturarum saith that Tertull. lib. 4. contra Marcionitas the Waspes make nests aswell as the Bees and that the Marcionites erect Churches aswell as Christians but in their nests is no hony and in the Churches of the Marcionites is no Truth no Scripture they teach for doctrine precepts of men they are like unto Ravens which conceive not with seed but with wind their Mat. 15. doctrine is the doctrine of the wind and the speech of the East-wind Wee are borne againe not of mortall but of immortall seed 1 Pet. 1. 23. even by the Word of God which liveth and indureth for ever that is the true seed The Papists are like the Marcionites and the Valentinians qui prius persuadent quà m docent which first perswade and after teach but Christians doe first teach and after perswade and teach too out of the Scriptures as Apollo did He proved by the Scriptures Iesus to be Christ for he was a man eloquent and Act. 18. 24 28. 1 Thess 4. 15. mighty in the Scriptures Thus Paul taught This say we unto you by the Word of the Lord thus must wee say for every point of Doctrine Againe in that Iude bids them Remember the Words which were spoken before of the Apostles of our Lord Iesus Christ some gather from these words that this Epistle is not Canonicall not written by The Saints of God are meek and gentie Iude the Apostle But I answere that Iude naming other Apostles excludeth not himselfe but rather useth the authority of others then of himselfe So Iohn calleth himselfe Iohn at every word not an Apostle yet avoucheth his calling against Cerinthus Apoc. 1. 4 9. and Ebion saying that the Lord Iesus commanded him to write Apoc. 1. So Paul modestly and humbly having to do with God renounceth his titles and saith that he was not worthy to be called an Apostle hee saith that he was among them in much weakenesse that 1 Cor. 15. 8. 1 Cor. 2. 3. he persecuted and wasted the Church of God that he preached in infirmity that he was mad in his Iudaisme but having to do with the false apostles and Pharises hee avoucheth his calling and rowzeth himselfe like a Lion I certify you brethren that Gal. 1. 13. Act. 26. 11. Gal. 1. 12. 1 Cor. 9. 1. 1 Cor. 13. 10. Gal. 2. 8 9 11. the Gospell which was preached of me
and his waters shall bee sure I will expound all these blessednesses by this one Blessed is the man to whom the Lord imputeth no sinne In this sense Zacharias and Elizabeth are Rom. 4. 6. Luke 1. 6. called just non quia non potuit sed quia noluit Deus illis imputare peccata not because God could not but because hee would not impute unto them their sinne for otherwise if God should bee extreme To marke what is done amisse who can abide it For Psal 130. 3. wee cannot bee just before God but by forgivenesse of sinnes in which respect the Prophet prayeth thus Enter not into judgement Psal 143. 2. with thy servant for in thy sight shall no man that liveth be justified Let us then learne to expound the Scripture by the Scripture for that which the holy Ghost saith obscurely in one place that hee saith more plainely in another place and surely if the Papists had conferred Scriptures and weighed things by the Word of God as they have done in the lying Schooles of their owne reason and traditions they might easily have reconciled these two that no man is righteous and yet that men are righteous and faultlesse when God imputeth not their faults unto them For this cause Paul judged all things as dung that hee might winne Christ and might bee found in him that is saith Paul Phil. 3. 8 9. not having mine owne righteousnesse which is of the Law but that which is through the faith of Christ even the righteousnesse which is of God through Faith Hee maketh two kinds of righteousnesse The one of the Law The other of Faith Contenting himselfe with the latter thus August said Iustitiam nostram magis constare remissione peccatorum Aâ—g quà m perfectione virtutum Our righteousnes to consist more in remission of our sinnes then in the perfection of our vertues and thus Ambrose said Non gloriabor quia justus sum sed quia redemptus Ambr. sum non quod vacuus sum peccati sed quod remissa sunt mihi peccata I will not glory because I am just but because I am redeemed not because I am void of sinne but because my sinnes are pardoned mee and forgiven mee Wee must all say with Daniel O Lord righteousnesse belongeth unto thee and unto us shame And againe O Lord unto us appertaineth open shame to our Kings to our Deâ— 9. 7 8 9. Princes to our Fathers because wee have sinned against thee yet compassion and forgivenesse is in thee ô Lord our God although wee have rebelled against thee For though a man seeme never so pure in his owne eyes yet all is corruption before God and therefore faith holy Iob Though I wash my selfe in snow water and purge my selfe Iob 9. 30 31. most cleane yet shalt thou plunge mee in the pit and mine owne clothes All knowledge and vertue in us imperfect in this life shall make mee filthy Paul said that wee are perfect and yet eodem oris halitu dixit nos imperfectos esse and with the same breath he said that wee are unperfect If any man should urge the former words to prove that our knowledge our will our righteousnesse is perfect Paul confuteth it in the twelfth verse of the same Chapter so hee said I know to be full and to be hungry hee can doe Phil. 4. 13. this and hee can doe that but how of himselfe No Sed per Iesum Christum I am able to doe all things thorough the helpe of Christ which strengtheneth mee not of his owne power or free will This answereth the common slander of the world that wee are Puritans Precisians c. But surely if there bee any Puritans among us either they be Papists or Familists for the one say that they are saved by their workes and the other that they have payd a price for their sinnes as well as Christ saving that he hath payde his money before them hee died first As for us wee know no purity but the purity of Christ Iesus wee know that wee are washed in his bloud and that his bloud doth cleanse us 1 Iohn 1. 7. from all sinne But they object the words of our Saviour to the yong man If thou wilt bee perfect goe sell that thou hast and give it to the poore c. And againe Yee shall bee perfect as your Heavenly Father is perfect Mat. 19. 21. Mat. 5. 48. And againe they alledge the saying of Paul how that Christ gave himselfe that hee might make it to himselfe a glorious Ephes 5. 27. Church not having spot or wrinkle or any such thing but that it should bee holy and without blame The two former places deceived the Monkes and the third deceived Augustine for it is not meant of this life but of the life to come the Church shall bee without blot not here but elsewhere in Heaven For when Christ which is our life shall appeare then shall wee appeare with him in glory Augustine Col. 3. 4. Aug. reasoneth thus Amor sequitur notitiam at notitia nostra est imperfecta ergo amor justicia obedientia nostra imperfecta sunt Love followeth knowledge but our knowledge is imperfect therefore our Love righteousnesse and obedience are imperfect Sumus 1 Cor. 13. 9 10. Luke 17. 10. servi inutiles wee are unprofitable servants yea even when we have done all that wee can To answere therefore that which they alledge out of Mathew Yee shall bee perfect as your Heavenly Father is perfect And againe Mat. 5. 48. cap 19. 21. If thou wilt be perfect goe sell all that thou hast Christ sheweth rather what wee should strive for than what we have attained to Pij vocantur perfecti imputativè inchoativè The godly are called perfect imputatively and inchoatively for who can say quoth Chemnisius My heart is cleane Et tamen omnia munda mundis yet Chemnisius versus Andra. to the cleane all things are cleane because wee are accounted cleane and esteemed as worthy Marke what Christ saith Watch Pro. 20. Tit. 1. 15. and pray continually that yee may bee counted worthy to escape all these things The phrase therefore warranted of Christ our cleanenesse Luke 21. 36. our worthinesse our perfection is by imputation the Catharists the Donatists the Pelagians the Celestines the Anabaptists the No Saint without sinne Familists the Papists abuse this doctrine of perfection to derogate from God and to arrogate unto themselves and for Canisius in his Catechisme hee setteth downe in his Chapter of satisfactions that I never read in any Papist before he maketh three sorts of men One that never sinned A second sort indifferent A third extremely evill For the first he quoteth the place in the prayer of Manasses that Abraham sinned not which is spoken comparatively by way of comparison such a phrase is used by the elect and chosen vessell of God Saint Paul where hee saith thus Adam
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
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