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
Give me riches take all the rest to thy selfe speaking unto the Divell Faith Hope Charitie body and soule and what thou wilt for many are cold in faith and many are utterly ignorant in the faith and regard no faith they are like Horse and Mule in whom is no understanding Psal 32. but are men Omnium horarum as one saith like the raine-bow of all colours like the Troianes tun to hold all liquors like the Israelites that cried haile King Salomon haile King Adonia So they have cried haile Queene Marie haile Queene Elizabeth they can live in all times for they can shift their sailes for all windes they regard no faith but are fit for all faiths all Princes yea for the Divel as the men of Calecut at this day they have two faces with Ianus two tongues with Iudas two hands with Ioab Psal 78. one to embrace withall the other to stabbe withall they have two hearts with Israel a double heart a heart and a heart Paul compareth a Christian to a husband-man to a wrestler to a souldier all which labour hard or else they get nothing No man that 2 Tim. 2. 4 5 6. warreth saith Paul entangleth himselfe with the affaires of this life because he would please him that hath chosen him to be a souldier if any man also strive for a masterie he is not crowned except he strive as he ought to doe the husbandman must labour before hee receive the fruites Such like similitudes he hath in another place know yee not that they which runne in a race runne all c. In this sense saith Salomon Buy 1 Cor. 9. 24 25. Prov. 23. 23. the truth purchase it redeeme it with the losse of all that thou hast But wee will give all gold and silver for lands but not a Ministers must maintaine true faith to death penny for Gods truth and Religion that ware is out of request So Christ saith Strive to enter in at the straite gate for many shall seeke to enter and shall not be able The Antithesis is betweene seeking and striving some seeke and have some cold desire but they Luk. 13. strive not Paul therefore calleth it The fight of faith and he 1 Tim. 6. 12. 2 Tim. 4. 7. Iude v. 9. 1 Pet. 5. 8. saith of himselfe I have fought a good fight I have kept the faith c. The Divell never so strove with Michael for Moses his body as he doth with us for faith therefore resist him in the faith Thus Ambrose said to Valentinian Prius animam quà m fidem auferes mihi ô Imperator O Emperour thou shalt first take away my life before my faith Hic hic occidite here here kill me and doe with me what 1 Reg. 21. thou wilt Si Naboth vineam patrum tradere noluit if Naboth would not depart from the vineyard of his Fathers Absit ut vineam Domini tradam God forbid that I should depart from the vineyard of the Lord So Ierome said to Ruffine Si veritas est causa discordiae mori possum tacere non possum If truth be the cause of discord and jarre I may dye but I may not hold my peace thus Chrysostome would not give place to Arcadius Eudoxia but went into exile and Calvin said in a like case to the Syndici of Geneva Exarescet hoc brachium prâ—â—squâ—m coenam Domini indigâ—iâ— praebere velim this arme of mine shall first wither before I will give the supper of the Lord to the unworthy Hemingius saith that there Libro de Pastorum is a foure-fold fight and a fourefold-flight in Ministers his words are these Quatuor modis sunt mercenarii cum se non apponunt Sophisticae tyrannidi flagitiis Hypocrisi exponant Sophisticae veram doctrinam seu fidem tuendo tyrannis tum voce tum precibus non adulando flagitiis ea accusando quartò hypocritis eorum larvam detrahendo Men become hirelings foure manner of wayes c. Quia tacuisti fugisti tacuisti quia timuisti because thou wert silent thou fled'st thou wert silent because thou fearedst Aug. Thirdly they must strive and that earnestly even strive unto death so saith the Wiseman Strive for the truth unto death and defend justice for thy life and the Lord God shall fight for thee against Eccles 4. 28. Esa 59. 4 5. 14. thine enemies God complaineth of the want of this saying No man calleth for justice no man contendeth for truth they trust in vanitie and speake vaine things they conceive mischiefe and bring forth iniquitie they hatch Cockatrice egges and weave the Spiders webbe he that eateth of the egges dieth and that which is troden upon breaketh out into a serpent therefore iudgement is turned backeward and iustice standeth farre off for truth is fallen in the streete and equitie cannot enter In Gods matters we must be earnest say Be strong and let us be valiant for our people 2 Sam. 10. 12. and for the Cities of our God and let the Lord doe that which is good in his eyes Even so let us fight for our God the Gospell and the sacraments of our God If every haire of our head were a life and every life as long as Methusalah's all are to be ventured for the faith of Gen. 5. our God every drop of blood must bee powred out So the Apostle telleth the Hebrewes yee have not yet resisted unto blood striving The earnestnesse of Idolaters must make us zealous against sinne yet had they striven much and long and therefore the Apostle telleth them that they had endured a great fight in afflictions partly whiles they were made a gazing stocke both by reproches and afflictions and partly while they became companions of them which were so tossed to and fro he putteth in Heb. 12. 4. this word Earnestly because of the adversaries that will so earnestly impugne it Who use their profession as Iehu used his chariot he drove as if he had beene madde who plead for Baal 2 Reg. 9. 20. as Crassus pleaded for Pompey who brake his sides and died within three dayes after for they are earnest in all errors The Israelites gave all their Iewels to make an Idoll a Golden Calfe The men Exod. 32. Ier. 44. 19. Act. 19. 1 Reg. 18. 28. Mat. 23. Levit. 20. in Ieremies time were at great cost and burnt incense to the Queene of heaven and powred out drinke offerings unto her made Cakes c. The Ephesians yelled together Great is Diana of the Ephesians Baals priests cried loud and cut themselves as their manner was with knives and Lancers till the blood gushed out upon them The Pharisies compasse Sea and Land to make one Proselyte The Canaanites burnt their children to Moloch The Pagans did eate Cyrils heart or liver with salt The Turkes in the service of their Mahomet on fridayes houle that yee may heare them 〈…〉 off The Aethiopians tread not
another Nay one man is a Woolfe unto another Nay one man is a Divell unto another we are not now Christians but Woolves Leopards Lions Divels Nay worse for one Lion eateth not another and the divels strive not among themselves but maintaine one anothers kingdome Let Tygers and Beares and Leopards teare one another Let Scythians and Canibals eate one another who know not God nor good humanity but are without all naturall affection But let us love as brethren bee pittifull be courteous not rendring evill for evill nor rebuke for rebuke but contrariwise blesse knowing that wee are thereunto called that wee should bee heires of blessing and if enemies will not be pacified recommend the cause to God till wee meete in Heaven where all injury shall be forgotten and in the meane while I beseech you as Saint Paul did the Saints of Corinth I beseech you I say by the name of our Lord 1 Cor. 1. 10. Iesus Christ that yee all speake one thing and that there bee no discension among you but that yee bee knit together in one minde and in one judgement and whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever Phil. 4. 8. things pertaine to love c. thinke on these things and the God of Love and Peace shall bee with you and the Lord increase your love and make 1 Thess 3. 12. it abound more and more one towards another Christs commandement is all love his Spouse is all loving and Iohn will preach nothing but love and wee must follow after love and above all have fervent love among our selves for that shall cover a multitude of sinnes But marke that the love whereunto Saint Iude exhorteth is called the love of God and keep your selves in the love of God so that not all love is commended but such love onely As is Holy Iust True Constant For first our love must bee Holy love it is for God and not against God under God and not above God for hee loves not God that loves not his neighbour with God whom hee loves not for God and hee that loves his neighbour more than God is unworthy of God and makes his neighbour to be his God Secondly Our love must bee just wee must not love one another in evill but in good and for good Pacem cum hominibus bellum cum vitijs wee must have peace with men warre with their vices We must love their persons but hate their manners if they Foure properties of the Love of God be evill Thirdly our love must bee true Love Wee 〈…〉 and in tongue but in worke and in truth Nemo potest 〈…〉 â—â—â—hn 3. 18. hominis nist primitus fuerit amicus ipsius veritatis 〈…〉 August be a true lover of man unlesse first he be a lover of th◠〈…〉 must love one another not for their riches honours greatnesse but for themselves their good must bee sought not their goods Weâ— must not love one another as dogges doe bones for the flesh that is on them or as men doe trees for their fruit but wee must love them for themselves for this that they are men but especially for that they are vertuous and good men Lastly our love one towards another must bee constant with some friends are like flowers no longer regarded then whiles they are fresh Many mens love is like the harlots love who love while there is lucre and when gifts goe hence their love goes hence they are like the puttocks in the fable that followed the old wife bearing tripes to the market but forsooke her home-ward when her tripes were sold En ego non paucis quondam munitus amicis c. A man shall be loved in prosperity but in adversity as rats forsake an house when it is ready to fall and as lice forsake a mans head when he is dying so his lovers and his friends will forsake him Thus our love should be holy just true constant this is true Christian love wherein men should keep themselves For among murtherers theeves and drunkards there is a kind of love but not the Love that Iude would here to bee among us First therefore the love of Atheists is condemned which comes from profit or from pleasure It is not Charitas ex corde puro Love out of a pure heart Love and good works must goe together 1 Tim. 1. 5. to gloze eate play drinke game bee no good workes therefore this is not love wee call it good fellowship but such good fellowes will goe to the good-fellow the Divell if they repent not For if wee sinne willingly after that wee have received the Hebr. 10. 26 27. knowledge of the truth there remaineth no more sacrifice for sinnes but a fearefull looking for judgement There is a carnall love but ours must bee a spirituall love such as was among the Colossians of whose Col. 1. 8. love Paul speaketh Who hath also certified us of your love which yee have by the Spirit There is a worldly love and there is an heavenly Love and knowledge giveth life to this love without it Love is as a dead picture Lovers glorious the name is honorable the praise of it is from the rising of the Sunne unto the going downe of the Sunne One saith that love is like hony in bitter broth and sugar in sowre wine it is like unto the Sun unto the world a candle unto the house a light for our journey a line for our life and a rule for our reprehensions Si diligis fac quicquid vis If Calvin in Iohn Aug. thou beest in love doe what thou wilt speake or bee silent exhort or rebuke call or cry so it bee in love all is well Yet it must be a godly love an holy charity but it is impossible to have it with all some are so wicked If thou canst have Most love for lucre sake the favour and love of men with the favour and Love of God take it it is precious but if thou canst not have the favour and Psal 133. 1. love of men but with the disfavour and dislike of God let it go For certenly The amity of the World is enmity with God Wee must Iam. 4. 4. love men in the Lord God for himselfe man for God Diligendus est Deus propter se homo propter Deum I may compare the love of Atheists to the agreement that is among a kennell of hounds who sleep together play together hunt merrily together but if a man hurle a bone they grinne snatch and bite one another So Atheists agree together till some matter come of private gaine but then there is grinning biting fighting one with another for the best of them is as a brier and Mich. 7. 4. the most righteous of them is sharper then a thorne hedge for from the least of them to the greatest of them every one is given to covetousnesse and Ier.
was not deceived 1 Tim. 2. 14. Gen. 3. Cap. 12. 13. but the woman was deceived and was in the transgression yet Adam sinned and God condemned him but hee sinned not as Eve sinned so Abraham sinned in willing Sara his wife to say that shee was his sister and not only so but hee himselfe said that she was his sister Abraham had now twice fallen into one fault into one Cap. 20. 2. sinne except Canisius will now say that lying is no fault no sinne and excuse in Abraham as they doe theft murder and whoredome in the Pope by the example of Israel who spoiled the Aegyptians of their Iewels of silver and Iewels of gold and raiment and by the example of Samson Who with the jaw bone of an Asse killed Exod. 12. 35. Iudg. 15. 25. a thousand men And by the example of Iacobs polygamie it is said Qui ex Deo est non peccat Hee that is of God sinneth not 1 Iohn 3. 9. â— Iohn 1. 10. and yet the same beloved disciple saith If wee say wee have not sinned wee make God a lier and his word is not in us Canisius therefore hath frontem meretricâ—â—m an harlots forhead and a brow of brasse and carrieth his face in his fist These last Papists have exceeded all their fathers in impudency Ierusalem justified Sodom and Canisius Andradius Ganus Genebrard Bellarmine Ezech. 16. Turrian Stapleton have justified Thomas Aquinas Holcot Briccot Dorbell Duns c. The Locusts be crept out of the bottomlesse pit Apoc. 9. 3. Apoc. 16. cap. 20. these croking frogges are crept out of the mouth of the dragon Satan is let loose to deceive the world spirits of error are gone abroad which speake lies through Hypocrisie and have their 1 Tim. 4. 2. consciences burned with an hote iron and the last error in popery is worse than the first as the Pharises said to Pilate concerning Mat. 27. 64. Christ Sadeele calleth the Iesuites now postremum Satanae anhelantis crepitum as Munster said of the men of India Habent capita canina they have heads like dogges non loquuntur sed latrant they speake not but barke against all trueth like the dogges of the Capitall who left barking at theeves and barked at true men but God shall confound them spiritu oris sui with the breath of 2 Thess 2. his mouth Quod nominamur perfecti inculpati immaculati in that wee are called perfect blamelesse immaculate and without spotte this The Church unperfect in it selfe perfect in Christ commeth to passe non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee are called perfect blamelesse immaculate not in respect of God but of man comparatione quadam by a certaine comparison for not the Angels are like unto Gods righteousnesse for hee found folly in his Angels our righteousnesse is in part not absolute For hee Iob 4. 18. Iam. 2. 10. that faileth in one point is guilty of all Et in uno omnes labimur but in one point wee faile all You can now put to the conclusion easily Fortasse vivimus sine crimine coram hominibus Peradventure wee live without crime before men Non sine peccato coram Deo not without sinne before God which is Pauls distinction The Church sometimes is called pure perfect blamelesse But it is one thing to consider the Church in it selfe another thing to consider it in Christ the Church in it selfe whether wee consider each member of it severally or all the members of it jointly hath many spottes or wrinkles or else how should it bee said to bee saved by the grace of our Lord Iesus The Church considered Act. 15. 11. in Christ may bee said to bee without spotte because it is washed in the blood of Christ and it may be said to bee without wrinkle because Apoc. 1. 5. it is clad with the righteousnesse of Christ for Christ is the white rayment wherewith wee being clothed our filthy nakednesse Apoc. 13. 18. shall not appeare The Church militant is holy in affection for shee fulfilleth not the lusts of the flesh the Church Gal. 6. 16. triumphant is holier in perfection for long white robes are given to every one of them both the militant and triumphant Church is most holy by the grace of redemption in the fruition of glory but the militant spe in hope the triumphant re indeed For unto her was granted that shee should bee arayed with pure fine linnen Apoc. 19. 8. and shining for the fine linnen is the righteousnesse of the Saints for our blessednesse is perfected in three degrees Per spem fidem 2 Thess 1. quotidie crescentem in hac vita by hope and faith continually growing and increasing in this life after this life while the spirit injoyes Eccles 12. 7. the presence of God after the resurrection when wee shall bee glorified in body and in spirit when the Lord Iesus shall change Phil. 3. 20. 1 Cor. 13. our vile body and make it like his glorious body when God shall bee unto us all in all things Gods will is done two wayes sincerely and perfectly againe sincerely onely but imperfectly the former is naturall to the Sonne of God for God giveth not him the spirit by Iohn 3. 34. measure the latter to the adopted Sonnes of God for in many Iam. 3. things wee offend all wee have the spirit by measure and that a little measure In the old Testament who were more holy among all the people then the Priests and yet God commanded them to offer sacrifice first for their owne sinnes then for the Levit. 4. peoples and in the new Testament among all the people under grace who more holy than the Apostles themselves yet Christ commanded them to pray daily and to say Dimitte nobis debita nostra Forgive us our trespasses this therefore is the hope of the Mat. 6. penitent sinners that they have an Advocate with the Father I conclude Our righteousnes is in the remission of sinnes therefore with Aug. Multum eum profecisse qui se parùm profecisse sentit perfectum esse qui se imperfectum esse novit tamen aspirare ad perfectionem that hee hath profited much which thinketh that hee hath profited but a little and that hee is perfect 1 Iohn 2. 2. which knoweth himselfe to bee unperfect and yet aspireth to perfection For God measureth us by our will not by our power For if there bee first a willing minde it is accepted according to 2 Cor. 8. 12. that a man hath and not according to that he hath not This doctrine will give light and open a window to the doctrine now in controversy Whether faith or works justify Bellarmine saith the word Imputation is the opinion of a thing done in deed not in shew only and this is true in a godly sense for they are truly righteous to whom
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
shall have their torments encreased after the day of Iudgement 162 The paines of Hell are eternall irremissible ibid. The wicked shall bee tormented in those parts they abused 163 God punishes the finite act of sinne with infinite torments and why ibid. How the bodies of the damned can endure eternally in fire illustrated 164 The last judgement called a great day in three respects 165 Iudgement terrible to all but specially to the wicked 166 The fire at the day of Iudgement shall not consume utterly but purifie ibid. The fearefull estate of all sorts of sinners at the day of Iudgement 167 Sermon 14. FOrnication and all uncleannesse most odious 169 Reasons to disswade from adultery ibid. Gods wrath not onely against adulterers but their seed 170 The end of Whoredome destruction ibid. God provides as well for the preservation of wife as of life goods or good name ibid. No sinne that Satan prevailes more in than adultery 171 Gods vengeance shewed upon adulterers ibid. Many Saints have beene overtaken by adultery 172 Many persons cities countries kingdoms destroyed for adultery ibid. Though many thinke adulterie indifferent or a petty sinne yet to God it is most odious 173 Adultery cause of confusion in affinity and consanguinity 174 The adultery of the Saints not to bee imitated ibid. Polygamy originally not lawfull though tolerated in the Fathers 175 Polygamy not lawfull to us ibid. Vncleannesse hath many branches 176 The causes of Sodoms uncleanenesse 177 Idlenesse and Pride causes of adultery ibid. Perfuming and painting in women odious ibid. Gluttony cause of adultery 178 Bad company cause of sinne ibid. Too much love of Earthly things cause of adultery ibid. Great cities usually sinnefull 179 God destroyeth the places for the persons inhabiting them 180 Sermon 15. GOds punishments upon some sinners should make others leave sinne 181 Fire the instrument of Gods wrath 183 The horror of Hell fire set out to terrifie sinners ibid. Poets and Philosophers apprehended some things concerning Hell and Heaven 184 Hell fire the most horrible of all feares ibid. Wee cannot have a Heaven here and hereafter 185 Five differences betweene elementary fire â—d that of Hell ibid. Seven severall paines in Hell 186 Hell fire terrible to all but specially to the wicked ibid. Eternity of Hell torments aggravate the misery of the damned 187 How the torments of Hell are eternall and why ibid. The torments of Hell are eternall and irremissible 188 Gods punishments often squared according to sinne 189 Sodoms destruction related by heathen Historiographers ibid. Those cities that partake with Sodom in sinne are destroyed with her 190 Though sinne bring downe punishment yet God hath a hand in it ibid. God in judgement remembers mercie 191 Sermon 16. VVHen reprehension amends not execration followes 193 One sinne goeth seldome alone 194 Sleepe three-fold ibid. Sinne and security like sleepe 195 Ministers trumpets to rowze the sleepers in sinne ibid. Waking and watchfulnesse necessary for a Christian ibid. The sleepe in sinne dangerous 196 The enemy cannot hurt if we bee watchful 197 Vncleanenesse beseemes not a Christian whose members are Christs and his body the temple of the holy Ghost 198 God punisheth uncleanenesse many wayes 199 Whoredome and adultery odious 200 The heynousnesse of adultery aggravated by many arguments ibid. Why lusts called of Paul our members 201 Adultery a sinne too-too common in Italy and slighted by the papists 202 Many arguments to deterre from adultery 203 A wicked woman a dangerous motive to draw to adultery ibid. Sermon 17. SAtan the author of rebellion being the first Rebell 205 Christ and his Apostles taught and preached obedience to Magistrates though persecutors 206 The Christians in the primative Church though cruelly tortured yet rebelled not ibid. Rebellion against nature seeing subordination in all creatures 207 God the author of governement c. they that resist rebell against God 208 God hath shewed his vengeance upon rebels ibid. The Magistrates gods in three respects ibid. Like God in executing justice and shewing mercy 209 Anabaptists and Papists enemies to Magistracy the one deny the other abuse it ibid. Many benefits both to Church and Commonwealth from magistracy 210 The Anabaptists deny that Christians should be subject to magistrates or make warre ibid. The Papists debase magistracy 211 Popish Bishops causers of distractions and rebellions 212 The usurpation of Popes over Emperours and Kings with their treacheries ibid. Where no government nothing but confusion 213 Sermon 18 VVEE must learne meekenesse from Michael the Archangell that would not raile on the Divell 214 Though many parts of Scripture are lost yet so much as is necessary for faith and manners is and hath beene preserved 215 The names of some Angels the office and distinction of all ibid. How Angels speake and contend 216 Foure contentions of Angels ibid. Satan seekes by all meanes to draw to Idolatry 217 The Divell never ceaseth tempting all estates in all places ibid. Though Satan tempt yet he prevailes not with Gods children ibid. Satan a railer and cursed speaker as implyed in his names 218 Reasons why wee should abstaine from railing and cursed speaking ibid. Motives to moderate and rule the tongue 219 Railers imitate the Divell 220 Mildnesse represseth wrath and railing 221 God will confound railers ibid. It is lawfull sometime to curse and to use harsh speeches so it be in Gods cause and a minde free from wrath and malice and that it bee to reclaime sinne 222 How to carrie our selves toward railers ibid. Corrupt speeches a signe of a corrupt heart 223 Sermon 19. RAiling a signe of a malicious and wicked man 224 Malice in the heart causeth railing of the tongue ibid. The Brownists of rayling and censuring dispositions 226 Separation may not be made from the true Church for corruption in manners ibid. No man absolutely perfect no state totally corrupt 227 A railers tongue a sword himselfe a murtherer 228 Ignorance the cause of rayling and other sinnes ibid. Divers â—inds of ignorance 229 Foure meanes to get true knowledge 230 Knowledge the chiefe ornament to a man and hath beene in all ages reverenced and desired 231 They that raile or sinne against a knowne truth are desperate ibid. Satans sinne was upon â—nowledge 232 Want of knowledge cause of error and destruction 233 Naturall men make not that profitable uso of their knowledge that beasts doe 234 Wicked men called by names of beasts as they resemble them in quality 235 Sermon 20. MInisters may denounce execution to execrable sinners 237 The godly Ministers Magistrates and others must be zealous and severe in Gods cause but milde in their owne 238 Envy alway ascendeth and maligneth vertue and honour 239 Envy set out by many resemblances and fearefull effects 240 Envy described by her properties 241 Envies etymologie implies the vice to proceed from the eye ibid. Envy the cause of much evill and makes the soule uncapable of Wisedom and Grace 242 Envie doth most torment him in whom it is
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.