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
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
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
243 The envious is fretted at good and glad at the evill betides any ibid. Cain was prophane and grudged at Gods sacrifice 244 Many like Cain grudge to give that is good to God ibid. Gods Ministers are to have honourable maintenance 245 Sacriledge odious among the Heathen they have observed the vengeance of their gods have followed such as have beene sacrilegious ibid. God himselfe hath punished sacriledge in all ages 246 Hypocrites and dissemblers pretend good intend evill ibid. God detesteth hypcrisie and falshood 247 Desperation the bane of the soule excluding Gods mercie ibid. Sermon 21. COvetousnesse the roote of evill and ruine of good 249 Many woes against covetousnesse 250 The covetous man trusteth more in his riches than in the blessed Trinity ibid. Covetousnes deprives the covetous of the 8. beatitudes and makes them subject to the contrary curses 251 Covetousnesse insatiable 253 Covetousnes excludes out of Heaven ibid. Riches unprofitable to soule and body credit and estate 254 A couetous minde never satisfied 255 Vsurers more cruell than wilde beasts ibid. Riches uncertaine not to bee relied on 256 Riches unprofitable if in superfluity 257 Riches preserve not neither from temporall nor spirituall evils 258 Riches not hurtfull by nature but by corruption ibid. Riches hurtfull to the outward and inward man 259 Sermon 22. GOds mercy contemned draweth on judgement 261 The utility and necessity of both Magistracie and Ministery in Church and Common-wealth 262 Government necessary for preservation of states ibid. Three formes of Government viz. Monarchy Aristocracy Democratie ibid. Reasons why Monarchy the best 263 All lawfull government of God ibid. Rebellion pernicious not onely to states but to the Rebels themselves 264 Resemblances being ordinary teach best 266 Preachers may use humane learning but the Word must be his ground to give light 268 The creatures afford a double consideration one naturall another morall or spirituall 269 Epicurisme hath many sinnes accompanying it ibid. Drunkennesse and glutonny odious and pernicious 270 Nature teacheth temperance and sobrietie 271 Wee are most prone to sinne in our drunkennesse ibid. Drunkennesse makes uncapable of Gods spirit and spirituall graces 272 Gluttonous Epicures neither glorifie God nor releeve the poore ibid. Dangerous to converse with Epicures lest stained by them 273 How one may converse with the wicked 274 Love-feasts how used abused abolished 275 Sermon 23. PRide many wayes occasioned every way odious to God 277 Pride vaine in three respects 278 Pride hath beene in all places and all sorts ibid. The godly sometime overtaken by it ibid. Pride is expressed in the things that pertaine to God sixe wayes 279 Pride shewes it selfe many wayes ibid. The proud man insulteth over all 280 Though all prone to pride yet usually the basest proudest ibid. Pride the cause of contention ibid. Pride makes us forget our mortalitie ibid. The proud odious to all God Angels Men onely please the Divell 281 God detesteth pride ibid. Pride is both in Church and Common-wealth and causes heresie in the one and disorder in the other 282 Pride so puffes up men as they become not onely foolish but phrentike ibid. Pride brings shame and destruction 283 Pride will shew it selfe after the death of the proud 284 Knowledge and riches the cause of pride ibid. True zeale like fire that kindleth and burneth by degrees till it come to a full flame 285 Hypocrisie most odious to God and severely punished by him ibid. Sincerity most pleasing to God 286 Christ pronounced against no sinne so many woes as against hypocrisie 289 Hypocrisie blasphemy ibid. Hypocrites make faire showes without truth inwardly pretend religion when they intend the subversion of it 290 Sincerity very rare hypocrisie hath banished 292 Men often compared to trees to shew that God lookes for fruits or wee must looke for the axe ibid. Many carnall gospellers few true professours 293 Most like trees twice dead both in words and deeds 294 Wee must take heed of the sinne of hypocrisie lest wee indure the punishment ibid. Sermon 24. HEll set out by divers names yet none sets it out sufficiently but are as shadowes or the beginning of sorrowes 213 Hell torments amplified being opposed to the joyes of Heaven 297 The damned every way tormented 298 The effects of Gods wrath in afflicting Christ bearing our sinnes and punishing others temporally may serve to set out the torments of the damned whom he punisheth eternally 299 The damned suffer all punishments both of losse and sense 300 The horror of hell should make us abhorre sinne 301 Nothing more hard then the impenitent heart 302 Hell torments as unspeakable so everlasting and irremissible 303 Hell fire compared with our elementary fire in five respects 304 Iudgement and damnation necessary to be preached in time of sinne and security 306 The wicked shall be tormented according to their sinnes the greater sinnes the greater punishment 307 Sermon 25. THere must bee a tyme of manifesting Gods Iustice as well as his power and mercy 301 Antiquity with verity most authentike 308 Traditions equalled with Scriptures by Bellarmine and the Papists ibid. The Scriptures all sufficient for faith and manners 311 Though some scriptures are lost yet so much as is necessary to salvation is preserved ibid. Iudgement fourefold 312 Iudgement generall must needs be as prooved by Scripture ibid. The second person of the Trinity shall judge 313 Christ shall judge as man and why 314 Though Christ shall come in his humanity to judge yet with power and great glory 315 Iudgement fearefull to all much more to the wicked ibid. Christs second comming to judgement compared with his first 316 Christs glory appeared in his humility at his first comming 317 The greatnes of Gods mercy at first aggravates the severity of his justice at the last 318 God hath two Courts Forum misericordiae Forum justitiae Ibid. Gods judgement impartiall 319 Iudgement shall be generall of all men and of every Worke Word Thought 320 Swearers blasphemers most abominable 322 Gods judgement most certaine 324 The conscience of the wicked tell him there will be a judgement 325 The consideration of Christs comming to judgement ought to terrify the wicked comfort the godly instruct all 326 Sermon 26. MVrmuring two-fold against God and against men 329 Murmuring and discontent in most ibid. Murmuring the sinne of the Israelites 330 Murmurers never content ibid. Murmurers severely punished 331 We must patiently subject our wils to Gods 332 The remedies against murmuring ibid. The Saints have bene discountenanced yet subjected their wils to Gods will and have been pacified and comforted 334 Man murmures against man for diuers causes 335 All estates are discontent and murmure against others 336 Murmuring the property of base and envious persons ibid. The lusts of the flesh must be tamed 337 God uses many meanes to teach us to tame our lusts ibid. Most men rather follow their lusts than obey Gods Word 338 Evill thoughts and inordinate affections must be vanquished ibid.
Saint Peter out of darkenesse into his marvellous 1 Pet. 2. 9 10. light which in times past were not a people but now the people of God which in times past were not under Mercy but now have obtained Mercy We have not loved God but hee us Venit medicus ad aegrotos via ad errantes lux ad tenebras vita ad mortuos redemptor ad Bern. captivos The Physitian came unto the sicke the way to wanderers light to darkenesse life to the dead a redeemer to the captives Wee were sicke hee healed us wee wandered hee reduced us wee were blind hee lightend us wee were slaves hee redeemed us No man commeth to the Father but by him Iohn 14. 6. This is not onely that generall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercy and Grace of God which pertaineth to all creatures Beasts Fowle Fishes whereof I spake before but this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peculiar to man only the Scripture calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the riches of his bountifulnesse c. For The Lord is rich in Mercy rich in mercy because Ephes 2. 4. the treasury of his Mercy and Grace is never exhausted the fountaine never dryed up rich in Mercy because he never ceaseth to communicate the riches of his Mercy and Grace to us rich in Mercy because hee pardoneth all our sinnes upon our true repentance rich in Mercy because he not only pardoneth al our sins upon our true repentance but giveth us repentance and The abundant riches of Gods mercies faith to beleeve the remission of our sinnes rich in mercy because he giveth us privative grace to escape evils and positive enabling us to doe good finally rich in mercy because he preventeth us with mercy and grace before we seeke him and followeth us with mercy and grace when we have found him Bernard in a certaine Sermon makes mention of a seven-fold De Evang. septem panum mercy or grace which hee saith each child of God may finde in himselfe The first is a preventing mercy or grace by which the Lord preserves his Elect from falling into grosse evils Fateor fatebor saith he nisi quia Deus adiuvit me paulo minus cecidisset in omne peccatum anima mea I doe and will ingeniously confesse that unlesse the Lord had preserved mee by grace my soule had gone neere to have fallen into all sinne The second is his forbearing mercy or grace whereby the Lord waiteth for the conversion of a sinner in regard whereof the same Author writeth thus Ego peccabam tu dissimulas non continebam a sceleribus tu à verberibus abstinebas I sinned O Lord and thou seemest not to regard it I contained not my selfe from wickednesse and thou abstainest from scourging me for the same The third is an altering and changing mercy or grace which makes a man setled in the resolution of holinesse whereas before he was prophane and loose in behaviour The fourth is an imbracing mercy or grace whereby God assureth the Convert of his favour The fifth is a confirming mercy or grace which strengthneth and upholdeth the righteous in his goodnesse The sixth is a mercy or grace that sets him in hope and expectation of glory The seventh is a crowning mercy or grace which is the Livery and seisin and full possession of the Kingdome of heaven Thus the LORD hath seven mercies or graces nay seventy times seven mercies even an innumerable multitude of compassions all which Saint Iude here wisheth unto the Saints by which it appeareth how great a blessing the Apostle wisheth in wishing mercy Mercy be unto you For indeed all that wee have is of mercy not of merit of favour not of debt of grace not of nature It is his mercy that wee Lament 3. 2. be not consumed therefore when we pray let this be our petition O God be mercifull unto me a sinner and when we give thankes let Luke 18. 13. Psal 36. this be the foot of our Song For his mercy indureth for ever For his mercy indureth for ever His mercy is Communis peccantium portus the common harbor of all penitent sinners For it is not the wisdome God nor his power noriustice that preserves us from destruction but his mercy So many idle words uttered in a day so many vaine Mercy that we are not consumed thoughts conceived so many evill workes committed I speake positively and now privatively so few prayers in us so few thankesgiving so few almes so weake faith so little knowledge so cold zeale so small love It is not a mercy but a miracle that we are not all consumed that the ayre infecteth us not as it did Iuda that the heavens raine not downe fire and brimstone 2 Sam. 24. as they did upon Sodome that the clouds open not and drowne us all as they did the old world that the earth doth not open Gen. 19. and swallow us all as it did Dathan such pride in the rich such envie in the poore such peevishnesse in age such riot in youth Gen. 6. Numb 16. such robbery on the land such piracy on the Sea such impiety in the Church such iniury in the Common-wealth such wickednesse and Atheisme in all it is a rare mercy that wee be not all consumed The Angels desire an end of this evill world the Saints departed wish the accomplishment of the Elect the number full the body of Christ made perfect The Saints in earth cry Veni Esa 6. Apoc. 6. Apoc. 22. Domine Iesu veni citò Come Lord Iesu come quickly Why doe wee not desire to be loosed that as wee are partakers of his generall speciall and temporall mercies and graces here so we may be partakers of his eternall mercies in heaven The second blessing which the Apostle prayeth for is peace which is taken three waies First for externall peace between man and man Secondly for internall peace betwixt God and man peace of conscience Thirdly for prosperity and the happy event of all things And in all these significations it may be taken in this place in a godly sense if wee take it in the first sense it is a notable blessing and to be prayed for of all men as Iude doth here for peace is the ornament of all places as a Crowne of gold upon their head the Kingdome of Christ is adorned by it The Wolfe shall dwell with the Lambe and the Leopard shall lye with Esa 11. 6. 7. 9. the Kid and the Calfe and the Lion and the fat beast together and a little Child shall lead them and the Cow and the Beare shall feed together their yong ones shall lye together and the Lion shall eat straw like the Bullocke and the sucking child shall play upon the hole of the Aspe and the weaned child shall put his hand upon the Cockatrice hole then shall none hurt nor destroy in all the Mountaine of my holinesse Here men by reason
unto mee there saving that the holy Ghost Act. 20. 24. witnesseth in every Citie saying that bonds and afflictions abide me but I passe not at all neither is my life deare unto my selfe so that I may fulfill my course with joy and the ministration which I have received of the Lord Iesus c. And how desired hee it in the Iewes Brethren Rom. 10. 1. my hearts desire and prayer to God for Israel is that they might be saved And he biddeth Timothy lay hold on it saying Fight the good 1 Tim. 6. 12. fight of Faith lay hold on eternall life whereunto yee are also called c. And when the Church would triumph it is in this Now is Salvation in Heaven and strength and the Kingdome of our God and the Apoc. 12. 119. power of his Christ for the accuser of our brethren is cast downe which accused them day and night before God And this was the earnest Psal 67. 1 2. prayer of the Church God bee mercifull unto us and blesse us and cause his face to shine among us that thy way may be knowne upon earth Tit. 2. 11. thy saving health among all nations not a bodily health but a spirituall heavenly health When Paul will commend the grace of God and make way for it in the Gretians hee calleth it a saving grace The Physitian can give thee but health as the Ier. 9. Physitians of Gilead did The Lawyer can but pleade for thee as Many regard more vaine pamphlets than found doctrine Tertullus did for the Iewes The Magistrate can give thee but thine owne as Salomon did to the two harlots The musitian can give thee but pleasure and tickle thine eare a little as the Sonnes of Asaph did The historiographer can give thee but the knowledge of the times But the Divine offereth thee salvation Act. 24. 1 Reg. 3. 2 Sam. 23. 1 Tim. 4. 16. he writeth and speaketh of salvation Hereupon saith Paul to Timothie Take heed unto thy selfe and unto thy doctrine and continue therein for in so doing thou shalt save thy selfe and them that heare thee If one should come from the Prince and offer to every one of you an acre of Land how would you heare him as they heard Paul at Troas till midnight But wee from God offer you an inheritance in heaven and yet yee regard it not Pausanias wrote of Act. 20. Nettles Erasmus of Foolishnesse Demosthenes of the shadow of an Asse Musonius of the wooll of a Goate Virgil of Gnats but Iude wrote of salvation If Alexander slept alwaies with Homers Iliades under his pillow If Lepta forgot to sleep reading Tullie de oratore If Cyprian read daily Tertullius Apologiticon If Chrisippus read Logicke so that he had perished but for Melissa his mayd how should the Church read this Epistle There be many that follow the Apostles diligence in writing but then it is in foolish filthie bawdie matters To this purpose wee have gotten our songs and sonnets our palaces of pleasure our unchast fables and tragedies Our fathers had their spirituall inchantments as Gui of Warwicke Bevis of Hampton Arthur of the round table and a number of such vanities as Garagantua Howleglasse Frier Rushe the Fooles of Gotham strong illusions of the Divell to keepe them from reading the Scriptures And we like new borne Moabites that wallow in our vomit have gotten the Court of Venus the Castle of love Perce-pennylesse c. But if he was so carefull to write of salvation wee must be as carefull to heare and learne salvation The Iaylor made inquirie after it saying to Paul and Silas Sirs what must we doe to be saved And let us also search and enquire after salvation For many never Act. 16. 29. looke in what state they stand whether in the state of grace and salvation or in the state of death and damnation But as it was said of Bonosus the Emperour That he was borne not to live but to eate to drinke and to scrape in the ground like molles or to play like the dormise of India that sleepe all winter and play all summer There are none but must have a care of salvation except they be Reprobates The scoffing Iewes cried Da Iohn 6. nobis semper hunc panem give us evermore of this bread The man in the Gospell would eate of the bread of heaven and therefore cryed Happie is he that eateth bread in the Kingdome of Heaven Balaam prayed to die well O that my soule might die the death of the righteous Luk. 14. Numb 23. 10. and that my last end might be like unto his There is none so wicked but he would be saved but if that wilt be saved examine thy Every man to be carefull to know in what state he stands in selfe and aske thy soule whether thou beest a dogge or a Lambe a Citizen or a stranger a sheep or a goate to stand on the right hand or the left All men know their state saving Christians the Merchant can tell whether he gaineth or loseth the Mariner can tell his Mat. 25. 40. course whether he be right or wrong on the sea the Husbandman knoweth his times for earing and reaping the Physitian knoweth his body whether it bee in a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consumption or in good estate But we looke not whether we be saved or damned but looke into thy selfe as thou doest into the world whether thou beest even with God whether his debt-booke bee discharged whether thy sinnes bee forgiven or no whether God hath given thee Faith to apprehend his promises whether the fruites of Faith appeare in thee or no. A prisoner will looke unto himselfe before the Assises and looke into thy selfe before the Iudgment day empanell a Quest on thy selfe and let thy heart bee the Foreman of the Iurie And note that he calleth it Common salvation not proper to Abraham Isaak Iacob David Peter c. but common to all 1. First hee calleth it common salvation First to admonish all men to lay hold of it So saith Paul to Timothie lay hold of eternall life And also to admonish Ministers to neglect no sheep of God not the very least Paul said that he was a debter both to the Grecians and Barbarians both to the wise and vnwise that hee was not Rom. 1. 14. 16. ashamed of the Gospell of Christ for it was the power of God to salvation to every one that beleeveth to the lew first and also to the Grecian And further he saith that hee made himselfe a servant unto all men that he might winne the more that unto the Iewes he became as 1 Cor. 9. 20 21 22. a Iew that hee might winne the Iewes to them that were under the law as though he were under the law that hee might winne them that were under the Law to them that were without law as though he were without law that he might winne them
We should prevent iudgement by iudging our selves in so much as God hath appointed a day wherein he will judge the world with righteousnesse by that Man whom he hath appointed Act. 17. 31. Woe will bee unto us if that day come upon us unawares before we have made our peace and humbled our selves before God and by true repentance turne from sinne to sanctity It is an unspeable favour that God shewes us when he offers us this mercy that if we judge our selves we shall not be judged of the Lord in that day 1 Cor. 11. 34. And it will on the other side kindle his wrath extremely when having such grace offered wee neglect it and death and judgement find our sinnes unremitted on Gods part and unrepented of ours 5. Seeing that all these things shall be dissolved it should stirre us up to an holy conversation So reasoneth S. Peter Seeing that all those things must be dissolved what manner persons ought we to be in holy conversation and godlinesse looking for and hasting to the comming of the day of God c 2. Pet. 3. 11 12. We are Gods stewards let us arme our selves as they that must give accounts of their stewardship and let us jmploy such talents as God hath lent us to Gods glory and our neighbours good Lastly since the day of Iudgement is the day of our full and finall Redemption and since hee shall come as a theefe in the night even the houre that we thinke not Let us therefore watch and be ready alwayes carefull and diligent sighing and groning longing and praying hasting to and looking for this glorious comming of our Lord and Saviour Christ to judgement THE SIXE AND TVVENTIETH SERMON VERS XVI These are murmurers complainers walking after their owne lusts c. Many discontented with Gods dealing with them HEE proceedeth to describe the wicked and that foure wayes 1 By their Impatiencie 2 By their Lusts 3 By their Pride 4 By their Flattery For they yeeld many sinnes as Nilus yeeldeth many Crocodiles and the Scorpion many Serpents at one birth This impatiencie is two-fold Against God and against man And first for God many are never content but if they have one thing they would have another like the daughter of Caleb when wee have pasture ground wee must have arable and when wee have that we must have wood ground for fewell and parkes for pleasure like some Clergy men that must have one benefice for corne ground another for glebe land like Aesops Lion they must have the first second and third part and except God give them the fourth part also they will fall out with him they will murmur and as the Prophet speaketh In the evening they will Psal 59. 15. goe to and fro and barke like dogs and grinne if they be not satisfied Paul noteth this sinne in Israel and applieth it to Corinth and in them to all Churches saying Neither murmure ye as some of them murmured and were destroyed of the destroyer but to see it plainly Murmuring the sinne of the Israelites read Exod. 16. and there yee shall finde that the whole congregation of the children of Israel murmured against Moses and against Aaron in the wildernesse and said Oh that we had dyed by 1 Cor. 10. 10. Exod. 16. 2 3 4 5. the hand of the Lord in the land of Aegypt when we sate by the flesh-pots when wee ate bread our bellies full But Moses told them That God heard their grudgings against them and further said At even shall the Lord give you flesh to eate and in the morning your fill of bread for the Lord saith hee hath heard the murmurings that yee murmure against him c. and so at even quailes came and covered the ground and in the morning he rained Manna upon them Againe God having given them bread and flesh no sooner wanted they water but they were as vile Wherefore the people contended with Moses and said Give us water that wee may drinke and the people murmured against Moses and said Wherefore hast thou brought us out of Aegypt to kill us and our children and our cattell with thirst Thus like dogges except their mouthes were filled they barked continually like the Gangrene or the disease called the Woolfe which gnaweth ever except it be fed For no sooner had God delivered them out of Aegypt but except he would deliver them from Pharaoh also they would raile Hereupon they said unto Moses Hast thou brought us to dye in the Wildernesse because there were no graves in Aegypt Wherfore hast thou served us thus to carry us out Exod. 14. 11 12. of Aegypt did not we tell thee this thing in Aegypt saying Let us bee at rest that wee may serve the Aegyptians for it had bin better for us to have served the Aegyptians then that wee should dye in the wildernesse Thus they dealt with God for water at another time Why have yee brought the Congregation of the Lord into this Wildernesse Numb 20. 4. 5. that both wee and our cattell should dye there Wherefore now have yee made us to come up from Aegypt to bring us to this miserable place which is no place of seede nor figges nor vines nor pomegranats neither is there any water to drinke Cyrill noteth upon the 6. of Iohn Vers 52. that this sinne of murmuring is hereditary to the Iewes it was morbus haereditarius like the stone the Fathers conveyed it ever to their children and this sinne like the heads of Hydra drew many other sinnes after it as disobedience ingratitude impatience distrust tempting of God blasphemy it was never alone The whole course of the sacred Scriptures crieth out against this sin specially in men professing God Do all things saith the Apostle Phil. 2. 14. without murmuring or reasoning and Saint Peter Be yee harborous one to another without murmuring and Wisedome bids us Beware 1 Pet. 4 9. Sap. 1. 10. Gen. 4. 14. of murmuring Cain murmured and the Scripture noteth it as his sinne The Israelites were grievous murmurers Sometimes for their Labour Sometimes for Drinke Exod. 5. 21. Cap. 16. 25. Cap. 17. 3. Sometimes for Flesh as ye heard before Sometimes in distrust to obtaine the City so strongly The punishment of murmurers walled Sometimes for feare to be killed of their enemies Sometimes for want of dainties as figges pomegranats Num. 13. 3. Num. 14. 2. Cap. 16. 42. Cap. 20. 3. vines c. Sometimes for that they were over-layed with Manna And for other like causes upon which the holy Ghost setteth a brand of dislike and so by their sinnes admonisheth us to beware For this sinne never went unpunished There is murmuring for good done on the Sabbath day For not washing before meate for the oyntment that was powred upon Christ and not rather sold and given unto the poore that widowes were neglected that Mary did not helpe Martha but sate and heard Christs words But still observe that
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 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