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
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
abate your sinnes that God may abate your punishment Nay cast away all your workes of darkenesse that yee may never come into the place of darkenesse the Divels dungeon where the worme dyeth not where the fire goeth not out but continuall weeping and gnashing of teeth howling yelling and crying without ease of paine or comfort of mind that is such endlesse misery as the griefe thereof can neither be conceived of us nor expressed of them that feele it THE FIVE AND TVVENTIETH SERMON VERS XIV XV. And Enoch the seventh also from Adam prophesied of such saying Behold the Lord commeth c. Antiquity with Verity bring Authority to Doctrine HEre hee describeth the judgement of God at large which is ready to hasten nay to full upon these Epicures and Hypocrites and all proud swelling men yea and upon all ungodly persons whatsoever For as the power of the Lord had her day in the creation of the World and the mercy of God her day in redemption of man the little World so the justice of God must have her day in the just punishment of the unjust and wicked of the world This text of judgement devides it selfe into foure branches 1 That there shall bee a judgement 2 That the Lord shall be the Iudge 3 The manner of the judgement 4 The end of it To condemne all the ungodly of their evill deedes and cruell speakings against God But first he citeth his Author and saith that Enoch the seventh prophesied of such men that is of such Epicures of such proud swelling persons of such hypocrites Enoch is named the seventh Though some Scripture bee lost yet it is supplied in others and is perfect from Adam for Adam Seth Enos Kenan Mahalaleel Iared lived before him and dyed onely he was taken up alive into Heaven as was Elias in a firie chariot Tanquam candidati resurrectionis as the forerunners of the resurrection So that note here the antiquitie of the Prophesie of Enoch which Iude citeth to purchase authority unto the doctrine antiquity joyned with verity is of great force Quod primum illud verum quod posterius illud falsum whatsoever is first that is true what is later that is false Ieremy sendeth men to the old wayes Stand in the way saith he and behold aske for the old way and walke Ier. 6. 16. therein ye shall finde rest unto your soules Christ debating a question sendeth them to Antiquity saying Ab initio non fuit sic from Mat. 19. 8. the beginning it was not so Ab initio non Papae non Cardinales c. from the beginning no Popes no Cardinals no Patriarches c. therefore shall they not continue for ever sed eradicabuntur but shall be rooted out So reasoned the Wise man for idols saying Wisd 14. 12. cap. The inventing of Idols was the beginning of whoredom and the finding of them is the corruption of life for they were not from the beginning neither shall they continue for ever Sed vetusta consuetudo sine veritate vetustus Cypr. error an old custome without truth is but an old error The Papists to warrant their traditions and unwritten verities mightily urge the Prophesie of Enoch but this prophesie is not counterfeit or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inscriptum quiddam but wee must know that much Scripture is lost which we have not which might bee when Antiochus and Maximine caused the bookes of the Law to bee burnt We lacke many of Salomons workes who wrote of all things from the Cedar of Lebanon to the Hysop on the 1 Reg 4. wall In that God hath not given us the bookes of Nathan of 1 Chro. 29. 2 Chro. 9. Gad of Iado of Shemaia of Athia the Shilonite of Iohn the sonne of Hanani c. It is not for that the Scriptures are unperfect and to bee supplied with unwritten verities but for some other causes best knowne to God They say the Scriptures are unperfect and therefore have added their unwritten traditions which they call Apostolicall unto the Scriptures to make the totall rule of Faith the Scriptures making but one part thereof and their traditions another as it appeareth by the late Trident Councell and of Bellarmines exposition thereof The Councell saith Omnes libros veteris novi Testamenti necnon traditiones ipsas Sess 4. decret 1. tum ad fidem tum ad mores pertinentes tanquam vel ore tenus a Christo vel à Spiritu Sancto dictatas continua successione in Ecclesia Catholica conservatas pari pietatis affectu reverentia suscipit ac veneratur Tridentina Synodus that is All the bookes of the old and new Testament as also the traditions themselves pertaining both to Faith and manners as being either pronounced by the mouth of Christ or delivered by the holy Ghost and by continuall succession preserved in the Catholike Church the Councell of Trent receiueth and honoreth with like and equall affection of pietie The Papists hold the Scriptures insufficient without traditions and reverence And Cardinall Bellarmine writeth thus Asserimus in Scripturis non contineri expressè totam doctrinam necessariam sive de fide sive de moribus proinde praeter Verbum Dei scriptum requiri etiam Verbum Dei non scriptum idest divinas Apostolicas traditiones that is Libro de verbo Dei non Script cap. 3. We affirme that in the Scripture is not contained expressely all necessary doctrine whether of faith or manners and therefore beside the written Word of God is required also the unwritten word of God namely divine and Apostolicall traditions And againe he saith Scripturae sine traditionibus nec fuer unt simpliciter necessariae necsufficientes The Scriptures without traditions were Ibid. cap. 4. neither simply necessary nor yet sufficient And againe Dico Scripturam etsi non sit facta praecipuè ut sit regula fidei esse tamen regulam Ibid. cap. 12. fidei non totalem sed partialem totalis enim regula fidei est Verbum Dei sive revelatio Dei Ecclesiaefacta quae dividitur in duas regulas partiales scripturam traditiones I say that the Scripture though it were not made especially to be the rule of faith yet it is the rule of faith not in whole but in part For the whole rule of faith is the Word of God or the revelatiō of God made unto the Church which is devided into two partie-rules Scripture and traditions Besides they further alledge that the Church was 2249. yeeres before the Word written but how shall that appeare that the Church then had not the written Word Why Moses citeth a booke called The warres of the Lord and in Iosua the booke of the iust is cited and it may bee that Noah Abraham Numb ◠Ios 10. and Isaac wrote those things that did belong to those times Iude also in this Epistle eiteth the booke of Enoch Papists alledge that
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
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
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
say I this saiest thou but this saith the Lord. Christ entring into his glory could have said much of the traditions of the Prophets yet notwithstanding he alledgeth only those things that are written Luk 24. 44 45. Thus it is written and thus it behoved Christ to suffer c. Traditions and leaving the written word is the originall of all mischiefe Hence came the Iewish Cabal and Thalmud the Turks Alcoran the Russian tales of S. Nicholas the Irish fables of S. Patricke the Romish traditions of their new Saints hence come the horrible opinions of Ebion and Cerinthus de regno Christi terreno of the earthly Kingdome of Christ and of the Leviticall observations under Milde exhortations more powerfull than menaces colour or pretext of Apostolicall traditions And the Apostles being all dead Sua dogma vocarunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as though it contained the most deep knowledge of heavenly things but was indeed drawne out of the dungeon of hell Thus as Midas had power to turne all he touched into gold so these men have power to turne all they touch into lyes and all under colour of traditions The Apostles dehortation therefore is to bee embraced Beware lest there be any man that spoile you through Philosophie and vaine deceit Col. 2. 8. through the traditions of men according to the rudiments of the world and not after Christ The third reason taken from the Person of the Apostle is from the mildnesse manner of his doctrine For he exhorted them he intreated them as if a man should lay his hands under their feet he came not in the Imperative but in the Optative mood hee came not like Tyrants or great men with Sic volo sic jubeo For meÌ„ will rather be drawne with lenitie than driven by extremitie He came not with a searing iron not with vinegar to ulcerate but with oyle to mollifie he came not with a rod as Paul to the Corinthians sedspiritu lenitatis with the spirit of gentlenesse 1 Cor. 4. Exhortation is Gods whetstone to â—et an edge of our zeale it is Gods spurre to make us runne faster in Religion it is Gods milke to nourish us What face of flint or heart of Adamant but will be moved with exhortation The three thousand Iewes though vile men were moved by it it pricked their hearts and made them crie out Men and brethren what shall we doe It moved Valentinian much when Ambrose said Rogamus Augustum non Act. 2. 46. pugnamus we pray Augustus we fight not Arma nostra sunt preces lachrimae our weapons are prayers and teares And it moved Arcadius much when Chrysostome wished that the Emperor might see his heart as he saw his face that he might see his care to doe him good The Minister must learne here to be diligent in exhorting So saith the Apostle Preach the Word be fervent in season and out of season improve rebuke exhort with all long suffering and doctrine and 2 Tim. 4. 2. as Paul commanded it so he practised it You know saith Paul how we exhorted you and comforted you and besought every one of you as 1 Thess 2. 11. a father his Children The shepheard hath his whistle and his dog and the Minister hath exhortation and reprehension witnesse the Apostle These things speake and exhort and rebuke with all authoritie And as the Minister must exhort so you the people must suffer the word of exhortation I beseech you brethren saith the Author to the Hebrewes suffer the word of exhortation The wounded man must suffer the Surgeon to lanche to seare his wounds The Hebr. 13. 22. sicke man must suffer the Physitian to prescribe sweet or bitter potions unto him and the ignorant man of a dull spirit must suffer the Minister to exhort him So God cried unto Ierusalem As Ministers must exhort so the people must suffer the word of exhortation Be you instructed ô Ierusalem lest my soule depart from you lest I make you desolate as a land not inhabited So wee cry to you to bee instructed O England bee instructed O Norfolke bee instructed O Northwalsham bee instructed lest the soule of the Lord depart from you and the rather because we have cried long like Cocks that crow at midnight and againe at three of the clocke but Ier. 6. 8. longest and loudest towards day The ministers are Gods Cocks they crowed in King Edwards dayes and in Queene Elizabeths days but longest and lowdest in King Iames his dayes As Peter therefore wept at the crowing of the Cocke so let us weep and wake at the crowing of these cocks For now considering the season it is high time for us to wake out of sleep for our salvation is neerer than Rom. 13. 11. when wee beleeved the night is past the day is at hand let us cast away the works of darknesse and put upon us the armour of light Bee awake therefore and strengthen the things which remaine and are ready to dye Even so awake England thou hast slept fifty yeares like Endimion like the seven boyes of Ephesus mentiond by Nicephorus like Abner that would not be awaked The cruellest Lion is tamed 1 Sam. 28. 15. by long art the stiffest yce is thawed with long heate the hardest marble is pierced with continuall dropping and let us be pierced with continuall exhorting We teach and exhort you from yeare to yeare from thursday to thursday let us not rolle Sisyphus stone nor reach for Tantalus apples let us not cast pearles before swine nor give holy things to dogs Mat. 7. 2 Cor. 5. 20. We intreate you as Paul did the Corinthians That yee will be reconciled unto God wee pray you to heare the word not to sweare we pray you to sanctifie the Sabboth to be chast liberall mercifull c. The unrighteous Iudge though a vile man was overcome with importunity and let our importunity overcome you Suk 18. and be you moved with continuall exhortation Let not God say of us as he did of the Iewes I have spread only my hand all the day unto a rebellious people which walked in a way that was not good even after their owne imaginations a people that provoked me ever to my face Esa 1. c. But let us be warned by the admonition of the Prophets for by these God exhorteth continually and stretcheth out his hand to draw us THE SEVENTH SERMON VERS III. For the maintenance of the faith which was once given to the Saints Faith a gift of God a fruit of the spirit THE second reason is taken from the person of God that he gave Faith Now every man must maintaine the ordinance of God For we can doe nothing against the truth but for the truth So reasoned Ambrose with Valentinian when hee commanded him to give up his 2 Cor. 13. 8. Church to the Arrians Si Naboth vineam patrum tradere noluit c. If
sanctity and holinesse then hypocrites as drie clouds make shewes of raine corrupt trees a shew of fruite wandring starres of light so they of religion They have a shew of holinesse saith the Apostle but inwardly they denie the power of it outwardly 2 Tim. 3. 5. they professe to know God but inwardly in their workes they doe deny him being abominable disobedient and unto every good Tit. 1. 16. Mat. 7. 21. worke reprobate They cry Lord Lord but they doe not the will of the Lord they say The Lord liveth yet they sweare to deceive Herod will make a great bragge of loving and worshipping of Christ Goe your wayes and search diligently for the Child and when yee Mat. 2. have found him bring me word that I may come and worship him Iezabel will proclaime a solemne feast the Herodians will speake 1 Reg. 21. 9. Christ faire Good master thou art true and teachest the way of God truly The adversaries of Iudah and Benjamin will pretend to worship God wee will build with you wee will sacrifice with you Simon Mat. 22. Magus will offer money to the Apostles that on whomsoever he God will reward the hypocrite as hee is not as hee sheweth lay his hands hee may receive the Holy Ghost and Saul will say that he hath done all that God commandeth and Iudas will come to Christ with a kisse and say Haile Master But Herods purpose was to kill Christ Iezabels to get away Naboths Act. 8. 1 Sam. 13. Mat. 26. vineyard the Herodians drift was to tempt and intrappe Christ the adversaries of Iuda Benjamin to hinder the worke of God to spie out their libertie Simon Magus to make gaine of the Holy Ghost Iudas to betray Christ for none will weep faster then the Crocodile and as did Ismael none will give a fairer Ier. 41. 6. 2. Cor. 11. kisse then a Iudas and no Divell is so dangerous as the white Divell as hee that changeth himselfe into an Angell of light but such trees without fruit such welles without water such clouds without raine such lampes without oyle such starres without light such eares without corne such lampes without oyle as they live not the life of the righteous so shall they not dye the death of the righteous Therefore brethren let us not bee like silver white in shew and yet makes blacke strikes and lines nor like the Vintner that delivers good wine to his guests and drinkes the lees himselfe For though wee can talke holily and speake religiously yet Not Mat. 7. 21. every one that saith Lord Lord shall enter into the Kingdome of Heaven but he that doth the will of God which is in Heaven It was wittily observed of one that God in forming man first frames the heart but the Painter in portraying a man first deciphers the face so the hypocrite he is all in shew nothing in heart his heart is with Venus or Bacchus or Mammon his face his countenance only with God It is written of the foxe that hee faines himselfe dead when hee comes among birds or poultery but when hee sees them come neere unto him hee suddenly preyes on them So the hypocrite as one dead unto the world and a man mortified converseth amongst the harmelesse untill he getteth some occasion of calumniating biting and devouring this is Iohn Baptists generation of Vipers that inwardly nourish poison Mat. 3. 7. but outwardly hisse forth a kind of zeale Salomon speaketh of a generation that is pure in their owne eyes and yet are not washed Pro. 30. 12. from their filthines these are the generation of hypocrites they professe well and make a shew of religion but expresse it not like the figge-tree that bare leaves but no fruite The profession Mar. 11. of many is as the travell of the mountaines we have two faces with Ianus one to looke forward another to looke backward we have two hands with Ioab one to embrace withall another 2 Sam. 3. to stabbe withall we have two tongues with Iudas one to salute Christ another to betray Christ we have two hearts with Israel Mat. 25. Psal 78. one for God another for the world The frogge Borax hath two livers one for meate another for poison The Arrians had two faiths one for the truth and Nicene Councell another for the Many Christians in shew few in deed truth time they had fidem annuam ac fidem menstruam a yeerely faith a monethly faith The Israelites cried Haile King Salomō haile King Adonia Apuleius Parret said Ave Auguste Imperator Ave Antoni haile Augustus the Emperor haile Anthony And many hypocrites 1 Reg. 1. have said Haile Mary Haile Elizabeth and to gaine the world we would say Ave Papa Haile Pope Ave Turca Haile Turke haile Divell We make profession of any religion under heaven In Aegypt all the dust was turned into lice all the waters into blood and in England not all but most religion is turned into Exod. 7. hypocrisy Wee can say The Lord liveth yet we sweare to deceive Coelum aedificamus voce vita autem Infernum We build heaven with our voice but hell with our life wee are Angels in words but Divels in deeds like the Peacocke we are Angels for our feathers Divels for our feet and Hell for our voice Augustine would not have the Churches of Africa excommunicated for drunkenesse for then no professor had beene left in Africa and if all hypocrites temporizers and formalists in England were excommunicated few or no Professors would be left in England The good man the sincere professor should then have iust cause to cry out with the Prophet Woe is mee for I am as the summer gathering and as the grapes of the vintage there is no cluster to eate Mich. 7. 1. my soule desired the first ripe fruits There bee many starres in heaven but few give light as the Sunne and Moone doe many many birds in the ayre but few Phoenix's as in Arabia many stones in the earth but few precious stones as the Diamond many trees in a forrest yet few Cedars as in Libanus many Israelites but few true Israelites like Nathaniel who had no guile Rara avis in terris nigró que simillima Cygno A rare bird and comparable to a blacke Iohn 1. 47. Swan Hypocrisy in a Christian is as rottennesse in an apple For as rottennesse beginnes at the heart of the apple so doth hypocrisie beginne at the heart of a Christian and as rottennesse corrupteth the favour the odour the colour the vigour of the whole apple so doth hypocrisie the soule of a man it taketh from it the dignity of grace the odour of a good name and all goodnesse whatsoever For as rottennesse marres the apple so doth hypocrisie the Christian Foris Cato intus Nero a Cato without and a Nero within is monstrous One saith Canis mortuus minùs faetet in naribus hominum
increase in it Hereupon the Apostles prayed unto the Lord Increase our faith habent enim omnes virtutes suas conceptiones nativitates incunabula aetatis incrementa all vertues have Luke 17. 5. their conceptions births infancies increasings Hereupon Paul exhorteth the Iewes of Thessalonica To increase more and more Our progresse in Religion is compared to building in this Verse 1 Thess 4. 1. 1 Cor. 9. 24. and to a race 2 Pet. 3. 18. Ephes 4. 14. Pro. 4. 18. Cant. 6. 9. To the growth of trees To the ages of men To the morning light To the Moone which waxeth All which note a progresse in Christianity houses are edified from the foundation to the wals from the wals to the roofe in a race men runne on to the goale trees grow bigger and bigger men waxe taller and higher the morning light is brighter and brighter untill the noone day the Moone waxeth so must Christians we must neither stand still in Religion nor goe backward wee must not stand still in Religion like the Sunne in Gibeon nor goe backe like Ahaz his Diall but wee must goe forward it is not enough to keepe one talent but we must gaine by Mat. 25. 28. it like good land that giveth not his owne seed but much more as well was he punished that hid his talent as hee that spent his Luke 16. masters goods riotously to stand still in Religion is all one as Good men grow better dayly to goe backward Non progredi est regredi not to goe forward is to goe backward but truly the man who hid his talent is better than wee For wee cannot shew that love and that zeale that knowledge that hath beene in us in times past The Church of Ephesus lost her first love but I would that our Churches were like it they hated the evill wee hate the good they examined the Apoc. 2. 4. Luk 12. 45. false apostles wee examine none they suffered persecution we persecute others we smite our fellow servants Iulian the Christian is become Iulian the Apostata Simon Peter is become Simon Magus Ioseph is become Pharao Lambes are turned into dogges doves into serpents Wee have bene idle in the Lords vineyard Mat. 20. not one houre but eleven houres as the Master and Owner of the vineyard said unto the men whom hee found standing doing nothing in the market stead Why stand yee here idle So may God say to us Quare statis otiosi in Ecclesia Why stand yee here idle in the Church Wee have stood still with the figge-tree not three yeeres but threescore yeeres I feare me God will say to us as of the figge-tree Never fruit grow on thee hereafter so to Mat. 11. 14. us Never Faith never love never knowledge bee in thee hereafter It is a principle in Divinity a Maxime in that art that good men goe forward waxe better For such as bee planted in the house of Psal 92 13 14. the Lord shall flourish in the courts of the house of our God they shall bring forth more fruit in their age they shall bee fatte and well liking They are like the Cypres-tree that bringeth most fruit when it is an hundred yeere old like the Eagle that reneweth her age like the Hart that reneweth his strength by snuffing up a snake into his nosthrils Every branche saith our Saviour that beareth Iohn 13. 2. not fruit in me hee taketh away and every one that beareth fruit hee purgeth it that it may bring forth more fruit Wee must bee as the Sunne when hee riseth in his might wee must increase and grow in goodnesse and so daily more and more in Gods favour we must Iudg. 5. 31. Cant. 6. 9. looke forth as the morning we must be faire as the Moone pure as the Sunne terrible as an army with banners For though our gifts and graces be small at the first yet we must grow up and increase more and more our ditch must become a flood and our flood a sea For as Salomon saith A wise-man will heare and increase Ecclesiast 24. 35. in learning and a man of understanding will attaine to wise counsels yea and further hee affirmeth Give admonition to the Wise and he will be the wiser teach a righteous man he will increase in learning Examples Pro. 1. 5. we have in the Church of Thiatyra of whom Christ speaketh Pro. 9. 9. thus I know thy works thy love and thy service and thy faith and thy patience and thy workes and that they are more at the last then at the Apoc. 21. 19. first Another principle is that the evill decease they are ever learning and never come unto the knowledge of the truth like the Almond-tree 2 Tim. 3. 7. that is soonest blossomed and soonest blasted they We are most of us non-proficients in plenty of meanes goe backward Yea and they proceed from evill to worse Wee grow in yeeres but doe we grow in grace and knowledge as S. Peter exhorteth saying Grow in grace and in the knowledge of our Lord and Saviour Iesus Christ We draw neere unto our graves but doe wee Esa 1. 4. Ier. 9. 3. 2 Pet. 3. 18. draw neerer God and heaven Alas there bee more dunses and non-proficients and bankerupts in religion then in all trades and artes of the world besides wee creepe like snailes wee glide like wormes wee goe like the messenger of ill newes slowly Wee learne little wee know little wee doe little if in forty yeeres to come we learne no more then in forty yeeres past our graves will meete with us in the way and it will bee too late to learne when wee are come into the land of darkenesse and place where all things are forgotten Will God shew a miracle to the dead or shall the Psal 88. 10 11. 12. deadrise and praise God Shall his loving kindnesse bee declared in the grave or his faithfulnesse in destruction Shall his wonderous works bee knowne in the darke and his righteousnesse in the land of oblivion We may say with the Apostle that whereas concerning the time wee Hebr. 12. 5. ought to bee teachers wee our selves had need to be taught the first principles of the Word of God for we are such as have need of milke not of strong meate Alas wee are still children still at our milke still in our A. B. C. still in the Crosse-row of Divinity for what know wee now that wee knew not tenne twentie thirty forty yeeres agoe We are like the women that Paul speaketh of Alwayes learning and never comming to the knowledge 2 Tim. 3. 7. of the truth like Tantalus that perished for thirst in the middest of the waters and wee in the middest of doctrine as yet we are in the doctrine of beginnings of Christ nay wee have not begun yet for of Faith Repentance Baptisme Imposition of Hebr. 6. hands and of the Resurrection of
have done vertuously but thou Pro. 31. 29. surmountest them all As Christ commended Iohn Baptist above all Nazarites saying There is no greater Prophet than Iohn among them Luk. 7. 28. that are begotten of women And the Lord Moses above all Prophets So Iude commendeth Faith above al vertues All precious stones Deut. 34. are good yet none like the Topaze all flowres are faire yet none Iob 28. like the Lily most trees bring fruit but none like the Apple-tree Faith purifies our hearts and makes our actions and persons holy of Persia or the Tree of life which bare twelve manner of fruits and gave fruit every moneth Many vertues are excellent and further our salvation yet none like faith Iustice giveth every man his owne temperancy restraineth lusts fortitude beareth Apoc. 22. 2. 1 Iohn 5. 4. all labour and toile prudence guideth our actions but faith overcommeth the world so doe not other vertues faith is like the three 2 Sam. 23. worthies of David who brake thorow the whole host and drew water of the Well of Bethlem Ionathan and his armour-bearer 1 Sam. 19. slew twenty men Shamgar with an Oxe goade slew six hundred Iudg. 3. 31. Iudg. 15. Philistines Samson with the jaw-bone of an Asse slew a thousand men thus these men brake thorow an whole host and faith overcommeth the whole world In this faith Paul insulted over heaven and earth men and Angels I am perswaded saith Paul that neither life nor death nor Angels nor principalities nor powers nor Rom. 8. 38. things present nor things to come nor height nor depth nor any other creature shall bee able to separate me from the Love of God which is in Christ Iesus our Lord. And againe he saith I know whom I have beleeved and I am perswaded that hee is able to keep that which I have committed unto him meaning himselfe against that day It is called Holy yea most Holy for all our works are polluted and receive their holinesse from faith and faith from Christ who is the object of it As the Sunne giveth light to all Planets as salt seasoneth all meates so Faith seasoneth all works for in themselves they are polluted For who can say I have made my heart cleane I am cleane from sinne For as the holy man of god saith Hee found no stedfastnesse Pro. 20. 9. Iob 4. 18 19. in his servants and laid folly upon his Angels how much more in them that dwell in houses of Clay whose foundation is the dust which shall bee destroyed before the moth And againe he maketh this demand and saith What is man that he should be cleane And hee that is borne of a Woman that hee should be just Wee are all as a menstruous cloth Cap. 15. 14. as an uncleane thing we all doe fade like a leafe and our iniquities like the wind haue taken us away only Faith purifieth our hearts To come neerer fidem sanctissimam vocat ratione objecti hee Act. 15. 9. calleth it most holy Faith by reason of the object Deum enim trinum unum respicit it respecteth three and one three in Persons one in Essence Morall vertues they are occupied about humane objects and things created as liberality about giving of good things temperance about meate drinke fleshly lusts leachery c. Fortitude in suffring adversity therefore they cannot be called most holy vertues Againe it is called most holy Faith in respect of the efficient cause thereof that is to say the Holy Ghost For the Holy Ghost bestoweth upon us all good things love joy peace long 1 Cor. 12 Gal. 5. 22. suffering gentlenesse goodnesse Faith meeknesse temperance all these and all the rest are the gifts and graces of the Holy Ghost Now because the Authour is holy his Works his gifts and graces bee holy Nil nisi sanctum à sancto spiritu prodire potest If no holines no Faith Nothing can come from the holy Spirit but that which is holy Aug. Learne here to judge of the works of the elder World their almes their prayer their love what love could there be without faith and what faith could there bee among them without the doctrine of God Faith commeth by hearing and hearing by the Word of God But did they fast often Wee seldome or never Did they Rom. 10. 14. give almes and doe we live unto our selves are our right hands dryed up with Ieroboams Did they pray in the night wee scarce in the day Did they love one another agree together and doe wee sue and sting one another like the Serpents of Sinai O brethren they shall rise in judgement against us as Christ said of the Ninivites Except our righteousnesse our prayers our love exceed theirs wee shall not enter into Heaven our faith is Mat. 11. not most holy no nor holy nay no faith at all And by the way note that hee calleth faith holy not unholy unjust unchaste drunken faith such as the world braggeth of in these dayes the dead faith that Saint Iames inveigheth against so earnestly All lewd men boast of faith but I will say to them as Iames said O stende mihi fidem per opera Shew me thy faith by thy workes shew mee it by thy zeale thy piety thy truth thy chastity thy mercy with our faith let us joyne vertue The Israelites cryed Templum Domini templum Domini the Temple of 2 Pet. 1. 5. the Lord the Temple of the Lord the Pharisees cryed The Baptisme of Iohn the Baptisme of Iohn the Iewes cried We have Abraham to our Father the Scribes cried We have Moses to our Doctor the Ephesians cryed Great is Diana of the Ephesians but Ieremy bade the Israelites amend their wayes and their works Ier. 7. 4. Iohn bade the Pharisees bring forth fruits of Repentance Christ bade the Iewes doe the Workes of Abraham He told the Scribes Luk. 3. 8. Iohn 8. Iohn 5. Ephes 4. 20. that Moses would condemne them and Paul told the Ephesians that they had not so learned Christ and so say we to these men that boast of faith I will reason with them as Ieremy did with the people Will yee steale murder and commit adultery and sweare falsly Ier. 7. 9 10. and burne incense unto Baal and walke after other gods whom yee know not and come and stand before mee in this house whereupon my Name is called even so will we sweare lye raile slander and say that we beleeve Was Gods house a denne for theeves is faith become a cloake for theeves whoremongers lyers swearers usurers Idolaters blasphemers drunkards pot-companions c I say of this faith as Saint Iames said of Wisedome This wisedome descendeth not from above but is earthly sensuall and divelish so Iam. 3. 5. this faith is not from above but is earthly sensuall and divelish For faith sheweth it selfe in good workes and can no more be separated from it
amaenitas Veris abundantia Autumni Bern. requies Hiemalis There shall bee the fairenesse of Summer the sweetenesse of the Spring the pienty of the Autumne and the Winters rest Nay God shall bee all in all unto us Heaven is described in the Apocalyps that the walls are of precious stones 1 Cor. 13. the gates pearles the porters Angels the streetes payed with gold the City Interlaced with crystall rivers the bankes set with trees of life which beare fruit monethly and the leaves cure the Nations Their Sunne is the countenance of God their day never endeth their felicity never decayeth their state never altereth You have beene in mount Horeb where you saw thunderings and lightenings now are yee called to mount Thabor where yee shall injoy the glory of Christ Iesus and say with Peter Bonum est hic esse It is good to bee here Let them make account of this life who make their Lusts their guides their Belly their god their Kitchin their faith the World their Friend and are not onely in it but of it But our Countrey is Heaven our friends Angels our companions the Saints our Father God our mother the Church our brother Christ our guyde the holy Ghost our inheritance Ierusalem that is from above The Saint by loving another as himselfe hath as many joyes as fellowes and for that they all love God more than themselves they take more pleasure of his blisse than all their joyes besides the damnation of their friends grieveth them not because it standeth with the glory of God which is more to them than all their blisse And thus yee see the joyes of life and yet all that I have said of Heaven where wee shall leade a life eternall and possesse a Paradise of infinite pleasure is nothing it is but stilla mari a drop of water to the whole sea scintilla igni comparata as a sparke compared to the great fire of Aetna it is nothing there In Heaven no decay or damping of ioy needeth no Sunne to shine no Moone to give light no porters the gates of it are open continually there is food better than the Mann that fell from Heaven apparell finer than Aarons Ephod Ecclus. 18. 9. Exod. 16. Exod. 30. Psal 133. 2. Mat. 24. Apoc. 2. Hebr. 12. 22. Mat. 17. Esa 11. perfume sweeter than the perfume of the Tabernacle a building more stately than Salomons Temple there is Paradise without any Serpent to tempt us Mount Horeb without any Thunder to feare us Mount Thabor without any change to greeve us Libanon without any Wildernesse to rent us there is mirth without mourning and such joyes and delights that if all the plants of the Earth were Pennes if all the Earth were Paper if all the Sea were Inke if every Man Woman and Childe were a good Pen-man yet they were not able to expresse the thousandth part of these joyes Hic in terris omnium rerum est vicissitudo here in earth all things alter and change after Day commeth Night after Winter Summer after Sickenesse Health after Life Death after Youth old Age after Pleasure Paine but there is Day without Night Summer without any Winter Health without any Sicknesse or Sorrow Life without Death Youth without old Age Pleasure without any Paine there is the Beauty of Absolon without Deformity the Strength of Samson without any Debility the Wisedome of Salomon without any Folly We shall come from Faith to Sight Aug. Epist. 121. Proâ—e Viduae from the Glasse to the Face from Aenigma to a plaine Truth Hic enim ambulamus per fidem non per aspectum here wee walke by Faith and not by Sight Nunc in spe â—unc in re Now in Hope then in Deede Nuncforis tunc domi Now abroad then at home For when this earthly house of this Tabernacle shall bee destroyed wee shall have an house not made with hands but eternall in Heaven For 2 Cor. 5. 1. as the Father said Quid ibi deesse potest ubi Deus est cui nihil deest What can there bee wanting where God is to whome nothing is wantings O beati visio videre Regem Angelorum Sanctum sanctorum Deum Coeli Rectorem terrae Patrem viventium O blessed sight to behold Aug. lib. despir c. cap. 57. the King of Angels the Holy of holies the God of Heaven the Ruler of the Earth the Father of the Living Woe to mee miserable creature quoth August which am not where the holy Saints bee for your life is without all gunne-shot and danger of death your knowledge without errour your love without offence your joy without any annoy I alas am in the region of the shadow of death I know not my end I would depart hence but I know not when I would dye and this haply shall bee my last day But many have no regard at all of this life they looke too much to the pleasures of the world which makes them not to looke into the powers of the life to come not to looke to eternity It is said of Moses that he chose rather to suffer afflictions with the Hebr. 11. 25. people of God in Aegypt then to enjoy the pleasures of sinne for a season The wicked the Infidels have made a Covenant with death and are Divers errors concerning eternall life with Hell at an agreement they beleeve not eternall life they hold with the Sadduces that there is no resurrection nothing maketh us loth to dye but unbeliefe Withipoll wished to live five hundred Esa 28. 15. Mat. 22. yeers though but in the shape of a toade Paulus tertius said at his death Nunc tria experiar Now shal I trie three things Num sit Deus whether there bee a God num anima sit immortalis whether the soule bee immortall num sit vita post mortem and whether there be a life after death The Borussians and the Irish cry to their dead Quare mortuus es Why diddest thou dye Thou hadst wife children corne cattell oh why didst thou dye They have no hope But brethren things present will bee past and things future will 1 Thess 4. bee present and last for ever this life is no life It were long to rehearse all the errors that Satan hath troubled the Church withall in this point I will name but some of many first the Libertines erre who say that all men shall be saved all shall goe to Heaven contrary to that which our Saviour saith Not every one that saith Lord Lord shall enter the Kingdome of Heaven And Mat. 7. 14. againe Many shall come in that day and shall say Lord Lord have not wee prophesied in thy name cast out Divels in thy name and done many miracles in thy name But he shall answere them Depart from me for verily I know you not And the Prophet telleth us That though the Esa 10. 21. number of the children of Israel bee as the sand
God imputeth righteousnesse but yet in the righteousnesse of Christ not in an inherent righteousnesse of our owne as hee is said to have paid the money to his creditour who paid it by another though himselfe was not able And unto this end the Apostle saith that wee are justified freely by his grace through the redemption Rom. 4 5 6 7 8. that is in Christ Iesus To the place in the Romanes where Paul saith But to him that worketh not but beleeveth in him that justifieth the ungodly his faith is counted for righteousnesse even as David declared the blessednesse of that man unto whom God imputeth righteousnesse without works saying Blessed is the man whose iniquities are forgiven and whose sinnes are covered blessed is the man to whom the Lord imputeth not the sin Bellarmine answereth that Paul setteth not downe a full definition of justification For sinne is not remitted saith he except righteousnesse bee infused but yet inchoated onely not perfected and yet the comparison holdeth not betwixt the infusion of light into the ayre and the infusion of righteousnesse into a man similia illustrant non probant similies doe illustrate a thing but prove not Bellarmine argueth from the comparison betwixt Adam and Christ Per Adae peccatum inhaerens peccatores sumus By Rom. 5. the inhaerent sinne of Adam we are sinners therefore per infusionem inhaerentis justitiae justi sumus by infusion of inhaerent righteousnesse wee are righteous I answere that the argument followeth not the comparison holdeth not in the inherence of sinne or righteousnesse but in the adoption or getting From Adam wee have gotten sinne naturally but from Christ supernaturally by faith by which the righteousnesse of Christ is imputed unto us Bellarmine reckoneth up many things which be necessary to salvation out of the second Epistle of S. Peter the first Chapter as how we must joyne Vertue 2 Pet. 1. 5 6 7. with Faith and with vertue knowledge and with knowledge temperance and with temperance patience and with patience godlinesse and with godlinesse brotherly kindnesse and with brotherly kindnesse Good works the way not the cause of the Kingdome of Heaven love But hee doth detorquere writhe and bow the question another way and to another end For wee doe not exclude good works simply from the obtaining of salvation sunt enim via regni non causa regnandi they are the way to Gods Kingdome not the cause of our ruling and reigning in Gods Bern. Kingdome but from the obtaining of righteousnes For it is onely Christs righteousnesse that maketh us righteous before God for hee is our wisdome and righteousnesse and holinesse and redemption wisdome to instruct us righteousnes to justify us holines to sanctify us and redemption to free us Hee reasoneth thus Faith without Love doth not justify Therefore faith alone doth not justify for faith worketh by love Gal. 5. I deny the Confequence For though faith bee not alone without other vertues yet it justifieth alone as the hand of the writer is not alone but hath other members adjoyned unto it yet it writeth alone as the eye is not alone and yet it seeth alone and the eare is not alone and yet it heareth alone and yet to speake properly faith doth not justify it is a Metonymicall speech for to speake properly the righteousnes of Christ apprehended by faith justifieth us faith as the principall cause doth not justify us sed ut causa instrumentalis but as the instrumentall cause non per modum dispositionis sed per modum apprehensionis not by the manner of disposition but by the manner of apprehension For although it doth dispose unto good workes yet it doth not justify in respect of that but in respect of the object which is Christ For the blood of Iesus 1 Iohn 1. 7. Christ Gods Sonne clenseth us from all sinne But Iustification saith hee is motus à peccato ad justitiam a moving from sinne to righteousnesse as illumination is a moving from darkenes to light I grant sed non adjustitiam inhaerentem not unto inherent or infused righteousnesse but imputative Hee argueth that things are denominated from the internall not the externall forme as we call an Aethiopian blacke though he have a white garment on him quia nigredo est illi insita because blacknes is naturally graffed in him Ergo nos justos dici à justitia intra nos non extra nos Therefore wee are said to bee righteous of the righteousnesse that is within us not without us I answere This is true in Philosophy but false in Divinity Here we may say with Paul Beware lest there bee any man that spoile you through Col. 2. ◠philosophy Philosophy may bee used so as shee be content to be a servant not a mistris but when men measure all doctrine by humane reason and philosophicall positions as Bellarmine here doth then Philosophy is to be taken heed of Howlet in the fifth part of his resolution confesseth that works are not the causes of salvation but the path that leadeth Papists at death fly to Gods mercy in Christ and not to merit to salvation the fruits and effects of faith as Christ saith Let your light so shine before men that they may see your good workes and glorify your Father which is in Heaven That Paul speaking of the cause of Iustification saying wee conclude that Mat. 5. 16. Rom. 3. 18. a man is justified by faith without the workes of the Law is not contrary to Iames speaking of the notes and signes of Iustification saying Yee see then how that of workes a man is justified and not of faith onely This truth God extorted from him as also Iam. 2. 24. from Stephen Gardiner who confessed this at his death but would not have it preached to the people Open that doore quoth hee and then farewell all Hee would bee wiser than God Mounser also granted it and cried Solus Christus solus Christus Christ alone Christ alone And so Sherwin a seminary Priest executed for treason with Campian and others at Tiborne when hee was in the cart ready to dye though he held himselfe a martyr for the Catholike faith acknowledged nowithstanding ingenuously the miseries imperfections and corruptions of his owne vile nature relying wholly upon Christ cried out at his death O Iesus Iesus Iesus bee to mee a Iesus And Bellarmine cites often in his workes out of Augustine Domus Dei credendo fundatur sperando exigitur diligendo perficitur the foundation of Gods house in our soules is faith the walles hope the roofe charity If faith bee the foundation of all other vertues as himselfe affirmes and if it bee our safest Lib. 1. de Rom. Pont. cap. 10. De Iustificatione lib. 5. Cap. 7. course to repose our whole trust in the onely mercy of God Propter incertitudinem propriae justitiae periculum inanis gloriae tutissimū est fiduciam totam in