us unto an holy calling Not according to our workes but according to his owne purpose and grace which was given us through Christ Iesus before the World was It is true of all men that Christ said of his disciples non vos me elegistis yee have not chosen mee but I have chosen you yea God so preventeth us with his grace that hee findeth nothing past or to come whereby God chose us and bee reconciled unto us For who hath given unto him first that is provoked him by his good workes A lively example wee have in these two brethren Esau and Iacob both twinnes both inclosed in one wombe yet hee rejected the one and chose the other Non ex operibus not by workes but by him that calleth Deus coronat opera Rom. 9. 11. sua non merita nostra God crowneth his gifts not our merits Cui daret justus judex coronâ—â—â— nisi cui dedisset pater misericors indebitam gratiam To whom should the just Iudge give the crowne but unto whom the Father of Mercy giveth undeserved Grace And he addeth Ne dicas ideo electus sum quia credebam Aug. tract 86. in Iob. si enim credebas jam cum elegeras non ipse te sic judicium esset penos lutum non penes figulum Doe not say I am elected because I did beleeve for if thou diddest beleeve thou haddest now chosen him and not hee thee and so the Iudgement had beene in the power of the clay and not of the potter But heare what Christ saith Yee have not chosen mee but I have chosen you I say therefore with Saint Ambrose Iustitia nostra magis constat remissione peccatorum quam perfectione virtutum our righteousnesse consisteth more in the remission of our sinnes than in the perfection of our vertues Even as David declareth the blessednesse of the man unto whom God imputeth righteousnesse without workes saying Blessed are they whose iniquities are forgiven and whose Psal 32. 1 2. sin is covered blessed is the man to whom the Lord imputeth no sinne One Father saith thus when wee were not God made us when wee were sinners hee Iustified us when we were in prison hee freed us when wee were mortall hee glorified us Another Rom. 5. 1. Luke 4. 18. Rom. 8. 30. Father saith God by his Wisedome hath foreknowne us by his Gospell hee calleth us by his Faith hee justifieth us by his Iustice hee damneth us by his Grace he saveth us So that all is of his meere goodnesse and no cause to expostulate with God His Iudgements are just but yet secret Secret things saith Deut. 29. 29. Moses belong to the Lord our God but the things revealed belong unto Five signes of Election two internall us But if the Heavens declare the glory of God let us speake to his glory Secreta Dei sunt adoranda non scrutanda Secret things are to bee adored not searched It is not good to eate too Prov. 25. 27. much Hony so to search their owne glory is not glory It is reported of Augustine that being about to write his bookes of the Trinity hee was taught by a childe who laded the Sea into a little spoone to whom Augustine said that hee laboured in vaine for his little spoone could not containe the Sea To whom the child replied that his little Wisedome his shallow braine could not containe the depth of the Trinity But you will say how shall wee know our election that wee may bee comforted against all the assaults of Satan that wee may say with the sweet singer of Israel Though I should walke through the valley of the shadow of death I will feare no evill for thou art Psal 23. with mee thy rod and thy staffe shall comfort mee And with Paul I 2 Tim. 4. 6 7. 8 have fought a good fight I have kept the Faith I have finished my course from hence forward there is laid up for mee a crowne of glory which the Lord will give mee at that day and not to mee onely but unto all them also that love his appearing I answere that no man can bee deceived in the state of his election but hee that deceiveth himselfe for wee may know whether wee stand in the state of Grace or no. Danaeus maketh Danaeus in Isagog five signes of election As the comming of the Swallow is a signe of the Spring as the putting forth of the figge-tree is a signe of Summer as the whitenesse of the region is a signe of Harvest So there bee many undoubted signes of our election 1 The first is the inward testimony of Gods Spirit the seale and earnest-penny of our Salvation For it is God that hath Sealed us and hath given us the Earnest of his Spirit in our 2 Cor. 1. 22. hearts The Apostle compareth the Word to a writing the Spirit to a seale that ratifieth all Clamat in nobis Abba the same Rom. 8. 16. Gal. 4. 6. Luke 11. 11. Spirit beareth witnesse to our Spirit that wee are the children of God And because wee are Sonnes God hath sent the Spirit of his Sonne into your hearts which cryeth Abba Father And if God be our Father how can wee doubt of our inheritance If wee aske Fish he will not give us a Serpent If Heaven he will not give us Hell 2 The second signe is our faith which is knowne by the effects as the Eagle by her feathers as the tree of Life by the fruits of it Thus Paul bade the Corinths try their faith Prove your selves whether yee are in the Faith examine your selves c. Qui 2 Cor. 13. 5. credit salvabitur he that beleeveth shall bee saved and this faith may be knowne to us if wee will search our selves Christ asked Mar. 16. 16. Iohn 8. the woman taken in Adultery where her accusers were So aske thy heart where thy sinnes are and if thou doest beleeve it will say with the woman that they are all gone Qui enim credit transit Three externall signes of Election a morte ad vitam Hee that beleeveth in him is passed from death to life for all that are borne of God overcommeth the World And this is the victory that overcommeth the World even our Faith Iohn 3. 1 Iohn 5. 4. Hereupon Paul triumpheth over Death Hell Hunger Cold Nakednesse Perill Sword and concludeth That neither Death nor Life nor Angels nor Principalities nor Power nor Things present nor Things to come nor Height nor Depth nor any other Creature Rom. 8. 38 39. shall bee able to separate us from the Love of God which is in Christ Iesus our Lord. 3 The third signe is the conformity of our will to Gods will to love that which God loveth and to hate that which God hateth therefore wee pray that Gods will may bee done on Earth as it is in Heaven He that doth the will of God shall abide Mat. 6. for ever
triumphing in fifty two set battells looke againe and thou shalt see him to receive fifty two wounds in the Senate and every one of them mortall Thou seest Sennacherib glorying at the gates of Ierusalem that hee would dry up the rivers with his horses feet that men should eate their ordure and 2 Reg. 19. drinke their owne pisse but looke againe and thou shalt see him slaine in the temple by his owne Sonnes Adramelech and Sharezar Looke on Manasses and thou shalt see him triumphing in 2 Chro. 33. 11. blood looke againe and thou shalt see him a poore distressed prisoner Looke on Herod and thou shalt see him in his royall Act. 12. apparell assuming to himselfe the title of a God looke againe and thou shalt see him stroken of Gods Angell and eaten up of wormes Thou seest Cardinall Woolsie with his silver pillars and pollaxes writing Ego Rex meus I and my King but looke againe and thou shalt see him dead at Leicester with stench and infamie The wicked are like the coggs of a wheele now up now downe like a Player that now playeth the King and when the play is ended he is but a begger like a counter now a pound now a penny now nothing Deus ut apis habet mel aculeum God as a Bee hath hony and a sting As he is unmeasurable in mercy so is he exceeding great in justice very ready in pardoning and very ready in punishing vengeance is his and he will reward Rom. 12. THE TWELFTH SERMON VERS V. Which beleeved not Infidelity the root of all other sinnes BVT to come unto the sinne it selfe that was their destruction that was their infidelity They beleeved not Of this the Prophet spake saying They spake against God saying Can God prepare a table in the Psal 78. 19 20 21 22. Wildernesse behold he smote the rocke that the water gushed out and the streames overflowed Can hee give bread also or prepare flesh for the people Therefore the Lord heard and was angry and the fire was kindled in Iacob and also wrath came upon Israel because they beleeved not in God nor trusted in his helpe Moses reckoneth up their infidelity in order and he saith Remember Deut. 9. 7 8. 22 23 24. and forget not how thou provokedst the Lord to anger in the Wildernesse since the day that thou diddest depart out of the land of Aegypt untill yee came to this place yee have rebelled against the Lord. Also in Horeb yee provoked the Lord to anger so that the Lord was wroth with you to destroy you Also in Taberah and in Massah and in Kibroth-hattaavah yee provoked the Lord to anger likewise when the Lord sent you from Kadeshbarnea saying Goe up and possesse the Land that I have given you then yee rebelled against the Commandement of the Lord your God and beleeved him not nor harkened to his voyce yee have beene rebellious ever since I knew you you were never good egge nor bird first nor last The Apostle urgeth this sinne in Israel and insisteth in it above Hebr. 3 19. Cap. 4. 2. all others saying They could not enter in because of unbeleefe And againe The word that they heard did not profit them because it was not mixed with faith in those that heard it For hee that will heare and Infidelity reprooved as the roote of all other sinnes understand with profit must temper and mixe the word with faith that is he must beleeve it No doubt this people had many sinnes For they were a rebellious people but the capitall arch-sinne was unbeleefe the roote and well-spring of all other their sinnes Paul nameth five sinnes to have beene in Israel 1. Lusting 2. Idolatry 3. Fornication 4. Tempting of God 5. murmuring 1 Cor. 10. 6. but yet the originall of them all was unbeleefe and all these were the fruits of this corrupt tree unbeleefe So Paul ascribed all his evills to this sinne of unbeleefe I was saith he a blasphemer and 1 Tim. 1. 13. a persecutour and an oppressour but I was received into mercy for I did it ignorantly through unbeleefe Christ reproved his disciples bitterly for this sinne his words were as thunderbolts Be not saith he carefull for your lives what yee shall eate or drinke or for your bodies Mat. 6. 25. 30. what rayment yee shall put on Is not the life more worth than meate and the body more of value than rayment If God cloath the grasse of the field which is to day and to morrow is cast into the fornace shall hee not doe much more to you ô yee of little faith and againe ô fooles and slow of heart to beleeve all that the Prophets have spoken And after his resurrection appearing unto the eleven he reproved them of their Luk. 24. 25. unbeleefe and hardnesse of heart and for this sinne he did chide Peter Wherefore doest thou doubt ô thou of little faith And for this sinne hee made Thomas ashamed saying thus unto him Put thy Mar. 16. 14. Mat. 14. 31. Iohn 20. 27. finger here and see my hands and put forth thy hand and put it into my side and be not faithlesse but faithfull And here by the way let me answer a slaunder of the Papists who raile of the Gospell and aske where bee the fruits of it as Osorius Allen Bristow As Christ said shew me the tribute mony Mat. 22. 19. Mar. 11. 1. Reg. 3. so say they shew us the fruits of their profession they call us the cursed figge-tree that had leaves but no fruit and barren Rachel which had no child and Salomons harlot with the dead child But wee answere that if there be any fault it is in our lives not in the Gospell For it worketh in them that beleeve but all beleeve 1 Thes 2. 13. not therefore all worke not whom doth the Gospell save only them that beleeve For seeing the world by wisdome knew not Ged 1 Cor. 1. 20. it pleased God by the foolishnesse of preaching to save them that beleeve To whom is it the power of God surely to them that beleeve The Gospell is the power of God to salvation to every one that beleeveth Rom. 1. 16. Now this faith is Gods gift and cannot be commanded For though Christ had done many miracles and preached many heavenly Sermons unto the Iewes yet they beleeved not That the saying of Esayas the Prophet might be fulfilled that hee said Lord Iohn 12. 37 38 39 40. who beleeved our report and to whom is the arme of the Lord revealed Therefore could they not beleeve because Esayas saith againe He hath blinded their eyes and hardened their hearts that they should not see with their eyes nor understand with their hearts and should bee converted and I should heale them Therefore is it said that so many received the word As beleeved Faith is an anchor but God must Faith the gift of God fasten
comparative and the superlative and all good Accedens ad flumen tantum haurit quantum urna capere potest A man comming unto the river or fountaine he draweth as much as his vessell will hold the defect or want is not in the flood or fountaine but in the vessell so draw from Christ from his word and Sacraments as Rebecca out of the well of Iacob there is no defect in Christ or in the word and Sacraments but in the vessell the heart that doth not beleeve Accede aegrotus sanaberis debilis confortaberis famelicus satiaberis Come thou sicke man and thou shalt bee healed Esa 55. thou weake one and thou shalt be strengthened thou hungry one and thou shalt be satisfyed But come Non pedibus corporis sed cordis not with the feet of thy body but of thy heart Non ambulando sed credendo not in walking but in beleeving Faith is Illuminatio mentis the light of the minde Infidells are blind and shall not see heaven they are filii irae children of Luk 15. Act. 15. wrath and they that beleeve not cannot be saved Faith is Gods gate whereby God enters into our soule the light that found the lost groate the purifier of our heart the conqueror in the race the pole-starre for the sayler the life of the soule and by Faith Christ dwells in our hearts O help us Lord wee beleeve ô help our unbeleefe he must beleeve that comes to God and as is our faith so is our blessing faith is the victory that overcometh the world O Lord increase our faith The second example used for Confirmation of his former proposition That we must strive for faith is taken from Gods vengeance upon the Angels who because they kept not their estate but left their habitation he hath reserved in everlasting chaines of darkenesse to the Iudgement of the great day So that here in these Angels Observe First Their sinne Secondly Their punishment Thy sinne of these Angels I will not precisely discusse their sinne like Adams sinne was not alone but many First there was pride in them as it appeareth by Pauls words to Timothie where handling the office of a Minister among other 2 Tim. 3. 6. things he would not have him to bee a young scholler Lest hee being puffed up fall into the condemnation of the Divell that is lest being proud of his degree hee bee likewise condemned as the Divell was for lifting up himselfe by pride so that it is manifest What was the Angels sinne that pride was the sinne of the Angels But besides pride there were many other sinnes in them as Infidelity Ingratitude Envy and Rebellion Denique quid non to conclude what not not one vice but many even a troope an armie of sinnes For sinnes are like Pismires in a moll-hill like Bees in an hive like Motes in the Sunne there are many ever together not one sinne alone they grow like clusters of grapes sinne is like the linke of a chaine take hold of one linke and draw the whole chaine so take hold of one sinne and draw a number Other things concerning Angels as their names their number their orders I dare not define 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us bee Rom. 12. 3. Iob 4. 18. 1 Tim. 3. 6. 2 Pet. 2. 4. Psal 78. 49. Iohn 8. 44. Wisd 2. 24. wise unto sobriety Iob nameth folly or pravity in the Angels as if that were their sinne Paul nameth pride Peter onely calleth it their sinne Asaph calleth them evill but noteth not the kindes of of their evill what the evill or sinne was which they committed Christ nameth murther to be their sinne and saith That the Divell was a murtherer from the beginning The Wise man nameth envie Iude here nameth Apostasie but the time the manner and the circumstance of their fall is not plainely expressed in the Scripture and in that they are not it teacheth us Sapere ad sabrietatem not to presume to understand above that which is meete to understand but Rom. 12. 3. Pro. 25. 27. Ro. 11. 33. Col. 1. 18. that we understand according to sobriety Too much honie is not good who hath knowne the minde of the Lord Many are puffed up with a fleshly minde as though with Moses God had revealed to them the Creation of the world as though with Stephen they had seene Gen. 1. Act. 6. 2 Cor. 12. Apoc. 1. Ezra 4. the heavens open as though with Paul they had beene lifted up to the third Paradise as if the Angell had talked with them as he did with Iohn in Pathmos and with Ezras in Ierusalem Such are Holcot Briccot Dionysius Areopagita whom they call Aquilam seu volucrem Coeli the Eagle or bird of heaven and make nine orders of Angels but no man hath so tasted Ionathans honie combe but he may see and oversee many things in this and in all other questions If any man aske what Angels be I say that they be spirits of essence but having neither body nor soule For they differ from bodies in that they have no flesh from soules in perspicuity understanding what the soule cannot Indeed they sometimes take bodies unto them as the Angell that appeared to Abraham Mat. 22. 30. Gen. 18. Iudg. 13. Mat. 26. to Manoahs wife to Marie So that in respect of their essence they are called spirits and as the Apostle speaketh Ministring spirits but in respect of their office they are called Angels Wherupon David He shall give his Angels charge over thee to keepe thee in all thy wayes Angell is a name of office not of nature Some make them of a fiery nature as Hemingius in his Enchiridion I see no soundnesse in it For sometime they have their denomination from heat as the Seraphins sometime for knowledge and brightnesse The Apostacy of the Angels irrecoverable as the Cherubins sometime they have appeared in a firy nature so they appeared to Elisha and his servant for the mountaine was full of Chariots and horses of fire that is Angels to defend them from the Syrians And so againe while Elias and Elisha Esay 6. 2 Reg. 6. 17. 2 Reg. 2. 11. Psal 114. went walking and talking together Behold there appeared a Chariot of fire and horses of fire and did separate them twaine And David saith He maketh his spirits his Messengers and a flaming fire his Ministers And as they have appeared in these formes so have they appeared in other formes also as pleaseth the Creator but to leave this The sinne of Angels is notorious and their punishment is as famous they are falne from light to darkenesse from Heaven to hell from felicity to misery Valerian fell from a golden chaire to a cage of iron Dionysius fell from a King to a Schoolemaster Alexander the third fell from being Pope to be a Gardener in Venice Nabuchadnezzar fell from a man to a beast but the celestiall Dan. 4. spirits
with a true Heb. 10. 22. heart in assurance being sprinkled in our heatts from an evil conscience and washed in our bodies with pure water All living creatures have their nourishment every one in their kinde some live of the Earth as Molles other some of the Water as Fishes some of the Ayre as the Camelion some of the fire as the Salamander other creatures more noble than they live by meat as the naturall man but others more noble than he as the Angels by meditations contemplations The Soule therefore being a spirituall substance as the Angels is nourished and fed with the same meate that they bee Here is the difference their vision of God is Col. 3. 3. Ephes 4. 18. cleere and manifest ours obscure and darke their life perfect ours imperfect their life is a life of glory ours is called the life of grace As the sea followeth the moving of the Moone for as shee increaseth that waxeth so the perfection of a Christian life dependeth on prayer as our prayers increase so doth our perfection in Christianity increase also For seeing the heart is the beginning of life and of workes Et quale cor talia opera and as our heart is such be our workes if the heart therefore be devout and well ordered our workes will bee devout and good also if otherwise our workes will be vile and naught For unto Tit. 1. 15. the pure all things are pure but unto them that are defiled and unbeleeving is nothing pure but even their mindes and consciences are defiled To conclude it is no little proofe of the vertue of prayer to behold the two principall glories and testimonies which the Father gave to Christ Iesus in prayer for in his transfiguration while hee prayed His face did shine as the Sun and his cloathes were as Mat. 17. 2. white as the light and in his Baptisme while he praied The Heavens were opened unto him the Spirit of God descending like a Dove lighted Mat. 3. 15. upon him This should incourage us to pray and to pray alwayes to pray and to pray continually even every moment as the least occasion is offered prayer should bee the key to open the day and the locke to shut in the night when wee rise in the morning we should pray with Abrahams servant and say O Lord God Gen. 14. 12. I beseech thee send me good speede this day when we lay us down at night to pray with the sweet Singer of Israel Lighten mine eyes that I sleepe not in death and whatsoever wee take in hand Psal 13. 3. either by day or night to prevent it with the blessing of the Psalme Prosper the worke of our hands O prosper thou our handy worke Egredientes de hospitio armet oratio regredientibus de platea occurrat Psal Ier. Ep. intercessio when thou goest out of the house let prayer arme thee Prayer the means whereby wee receive all good things when thou returnest into thy house let prayer meete with thee prayer is vinculum invincibile wouldest thou binde the Almighty that he may not hurt thee Prayer is the band by which hee is tyed and wouldest thou untie him to doe thee good Prayer must doe it Prayer is Clavis Scripturae it is our Oedipus to resolve our doubts it is our Commentary to understand Gods Word Oratio est Deo sacrificium Diabolo flagellum oranti subsidium Prayer is a sacrifice to God a scourge to the Divell and a helpe to our Aug. selves in all our troubles And againe Orationis purae magna est virtus velut fidelis nuntius mandatum peragit penetrat quò caro non pervenit Great is the power of pure prayer for it is a faithfull Aug. in Psal 36. messenger shee delivers her errand and pierceth thither whither flesh cannot come And this was it which made Bernard to say Nemo nostrûm parvipendeat orationem suam dico enim vobis quodipse ad quem oramus non parvipendet eam postquam egressa est ab ore nostrùm ipse scribit eam in libro suo unum in duobus indubitanter sperare possumus quoniam aut dabit quod petimus aut quod novit utilius Let none of us lightly esteeme his prayer I tell you that hee to whom we pray doth not lightly esteeme it after it is out of our mouth he writes it in his booke and one of these two wee may doubtlesse expect either that hee will grant our petition or that which hee knoweth to bee better for us Call upon mee and I will heare thee saith God Aske and you shall have saith Christ Before they cry I will heare them saith Iehovah The Lord is nigh to all that call upon him saith David O then let us call and cry unto him by earnest and hearty prayer night and day but let us pray in knowledge with understanding in faith by beleeving in remorse with seeking in zeale without cooling in attention without wandering in reverence without contemning in constancy without revolting and in love without revenging Let our eyes bee fastned hearts fixed knees bowed mouthes opened and our hands lifted up as to the King of Kings and as Iacob would not let the Angell goe till he were blessed so let not God goe till wee be heard Finely said one Orat misericordia non orat miseria orat innocentia non orat nequitia orat judex desiderat parcere non orat reus ut indulgentiam mereatur accipere Doth mercy pray and shall not miserie piety intreate and shall not iniquity the Physician request and shall not the sicke the rich begge and not the poore the innocent pray and not the guilty the just and he that never sinned fall downe and the sinnefull sinner stand upright the Sonne of righteousnesse bee humbled and the sonne of wickednesse waxe proud shall the judge intreate and desire to pardon and the traytor not begge to bee forgiven Is not Christi actio Christiani institutio Christs practice our president But hee prayes and shall not wee pray Wee must pray for our bodies that they may be preserved for our soules The Holy Ghost the Author of prayer that they may bee saved for our estates that they may bee maintained for our thoughts that they may bee sanctified for our words that they may bee seasoned for our actions that they may bee ordered by Gods Spirit But Saint Iude doth not onely exhort to prayer but also sheweth how wee must pray In the Spirit the which words may be understood two manner of wayes either of the Author of prayer or of the Manner of praying If we understand it of the Author the sense is good for Gods Spirit causeth prayer and every good worke For wee know not how to pray as wee ought but the Spirit it selfe maketh requests for us Rom. 8. 26 27. with sighs that cannot bee expressed for hee that searcheth the
divine power have yee not heard it hath it not beene told you from the beginning have yee not understood it by the foundation of the Earth Hee sitteth upon the circle of the Earth and the inhabitants thereof are as Grasse-hoppers he stretcheth out the Heavens as a curtaine and spreadeth them out as a Tent to dwell in And Salomon reasoneth thus Who hath ascended up to Heaven and descended who hath gathered the Wind in his Prov. 30. 4. fist who hath bound the Waters in a garment who hath established all the ends of the World what is his name or his Sonnes name if thou canst tell And God reasoning with Iob saith Where wast thou when Job 38. 4 5 6. 8. I layd the foundations of the Earth declare if thou hast understanding who hath layd the measures thereof if thou knowest or who hath stretched the line over it whereupon are the foundations thereof set or who hath layd the corner-stone thereof or who hath shut up the Sea with doores When it issued and come forth out of the Wombe c. The world is Schola Dei the Heavens declare the glory of God and the firmament sheweth his handy worke And the Apostle affirmeth Psal 19. 1. that God left not himselfe without witnesse in that hee did good and gave us raine from Heaven and fruitfull seasons filling our hearts with food and gladnesse O every showre of raine is a Preacher and tels us there is a God Note this that nothing was made of it selfe nor for it selfe but for another The Heavens we see doe serve the Ayre the Ayre serveth the Earth the Earth the Beasts the Beasts serve Man Man therefore not made of himselfe was made to serve another which can bee no other but God The Lord hath made all things for his owne sake If all things therefore Man which Pro. 16. 4. confuteth Atheisme Againe it is an arrow yea a hammer against Atheisme that all men have a conscience of sinne and are affraid of it Conscience is a witnesse either with us or against us either to excuse us or accuse us It beareth witnesse of what of secret particular actions Against whom against thy selfe To whom to God seeing neither men nor Angels know the secrets of thy heart Let all Atheists barke against the God-head as long as they will Intùs est vermis qui illos mordet within there is a worme that gnaweth them In that men are afraid and ashamed of sinne it argueth that there is a God we see that all creatures purge themselves of their corruption The Sea her froth the water her skumme the earth her vapours the birds their feathers the wine his lees the fire his smoke the oile his some Man therfore that would avoid his sinne and be rid of it hath a conscience of God and proveth there is a God But alas Religion beggeth in these dayes Probitas laudatur alget our religion is in imagination not in faith in opinion not in judgement in the braine not in the heart in word not in deed and effect They professe they know God but inwardly in their works they doe denie him being abominable disobedient and unto every Few truly religious but many Epicures and Atheists good worke reprobate they have a shew of godlinesse but have denyed the power thereof O vile times the worst that have beene ever since the creation of the world and if these dayes should not be shortned no flesh should be saved but for the Elects sake God hath shortned them We Tit. 1. 16. 2 Tim. 3. 5. Mat. 24. 22. Esa 58. 1. 1 Reg. 19. Mar. 3. had need crie aloud and not spare lift up our voices like trumpets For ordinary speaking hath no proportion with extraordinary sinning We cannot come to you as God came to Elias in a still wind in a soft voice we must have Stentors voice be like Iames and Iohn the sonnes of thunder The Heathen said of their infidels Plus amant bovem quā Iovem they love the oxe more than Iupiter we may say of many Christians Plus amant coenam quam coelum cibum quam Christum they love more their supper than heaven more their meat than Christ they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like lapwings that delight in dung like Vespatian who took a tribute of urine Many nations have lived without cloaths without King without armour but never any without God as Tullie said Nulla gens tamfera tamimmanis c. never nation was so wilde so cruell so barbarous but have acknowledged and confessed that there was a God Neere the river Ganges in India be men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without mouthes that live by the sent of flowers among us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men without hearts that beleeve nothing Socrates said Hoc scio quod nihil scio I know this that I know nothing and they hoc credo quod nihil credo I beleeve this that I beleeve nothing they have set downe their rest Non esse Deum non esse daemonem non esse coelum non esse infernum there is no God there is no divell there is no heaven there is no hell and therefore they say Our life is short and tedious and in the death of a man there is no recovery neither was any knowne that have returned Wisd 2. 1 2 3. 4 5. from the grave wee are borne at all adventure and wee shall be hereafter as though we had never beene for the breath is as smoake in our nosthrills and the words as a sparke raised out of the heart which being extinguished the body is turned to ashes and the spirit vanisheth as in the soft ayre c. Come therefore let us enjoy the pleasures that are present c. These wilde Bores roote up the Lords vineyard these Foxes destroy the grapes these Ionas's trouble the ship of England For Christs Psal 80. 13 14. Church is Christs ship tossed with waves but let us runne with the Apostles and awake our Saviour that hee may hurle out Mat. 14. these Ionas's Thirdly the wicked are here described by their carnalitie and libertie they turne grace into wantonnesse for ungodlinesse hath two branches iniquitie in life and manners and impuritie in religion of the first he saith They turne grace into wantonnesse of the second it is said that they denied God and Christ Iesus Of the Act. 6. Rom. 8. first sort were the Libertines that disputed with Steven Paul had to doe with such hereticks vile men that said faciamus mala ut inde veniat bonum Let us doe evill that good may good come thereof Gods grace ought to lead to repentance Or let us be evill that God may be good let us commit iniquitie that Gods glorie may bee revealed let sinne abound that grace may superabound But their judgement is just and their damnation sleepeth not such are all presumptuous sinners Rom. 6. 1. that will sinne of purpose
the old world there were but eight beleevers but two Iosua and Caleb and in Christs time we read but of an hundred and twenty beleevers As Aegypt was full of lice Nilus full of Crocodyles Golgotha full of dead mens skulls so is the world full of Infidells He destroyed them that beleeved not And hence commeth it to passe that so many are damned even because they want faith Perditio tua ex te ô Israel thy destruction commeth of thy selfe ô Israel Ex nobis quod damnamur It is of our selves that wee bee damned blame not God but thine owne infidelity For all things Hos 13. Man 5. are possible to them that doe beleeve And therefore Hemingius in his Enchiridion distinguisheth of the word that There is Duplex verbum Damnans Salvans That there is a double word a Damning and a Saving word The damning word is the Law the saving word is the Gospell The Law offereth grace to them that doe it Yee shall keepe therefore Deut. 2. 27. Gen. 3. 5. Levit. 18. 5. Rom. 10. 4. 9. my statutes and my iudgements which if a man doe he shall live in them But the Gospell offereth grace to the beleevers For Christ is the end of the Law unto every one that beleeve For if thou shalt confesse with thy mouth the Lord Iesus and beleeve in thy heart that God raised him from the dead thou shalt be saved Faith is ever a chiefe doer in matters of salvation and therefore said Hemingius in his Enchiridion that Causa imperans salutis est pater the Iohn 3. 16. commanding cause of our salvation is God For God so loved the world that hee gave his only begotten Sonne to save the world Causa obsequens est filius the obedient pliant cause is the Psal 40. 7. Sonne In the volume of thy booke it is written of me that I should doe thy will I am content to doe it thy Law is written in my heart Causa consummans est Spiritus Sanctus the consummating cause is the holy Ghost so saith the Apostle But yee are washed but yee are sanctified 1 Cor. 6. 11. but yee are iustified by the grace of the Lord Iesus and by the spirit of God The instrumentall cause is double Exhibens Recipiens Rom. 1. 18. The exhibiting Cause is the word the receiving cause Faith as therefore a Smith worketh not in cold iron so a preacher worketh not on an Infidell There is no life of God in us till we beleeve Ephes 4. 18. till then our cogitation is darkened and we are strangers from the life of God He that beleeveth in him shall not be condemned but hee that Iohn 3. 18. beleeveth not is condemned already because he beleeveth not in the name of the only begotten Sonne of God A tree liveth not without moisture Without faith no accesse to God nor a bird without aire nor a fish without water nor a Salamander without fire So the soule liveth not without faith The just doth live by his faith this is the spirit and soule of the inward man we Hab. 2. have a name to live yet are we dead if we want faith I live by faith in the Sonne of God saith Paul who loved me and gave himselfe for Gal. 2. 20. me Infidels therefore are dead men What is the cause that wee profit no more by the word wee beleeve not the preacher that may bee verified of our people which God said to Ezechiel concerning the Iewes They come unto Ezech. 33. 31 32. thee saith God as people useth to come and my people sit before thee and he are thy words but they will not doe them For with their mouthes they make jests and their heart goeth after their covetousnesse and loe thou art unto them as a jesting song of one that hath a pleasant voice and can sing well for they heare thy words but doe them not So we come to the Sermon heare the preacher but we doe not heare him with such zeale and affection as we should wee beleeve not but abuse the word to our owne condemnation why care wee no more for heaven but are so worldly truely we beleeve not God what is the cause that wee live in sinne seeing it is damnable For the wayes of it is death wee beleeve not the Scriptures what is the Rom. 6. 23. 2 Cor. 4. 4. cause of all disorder even infidelity The God of this world hath blinded their eyes our eares are open to heare but not our hearts to beleeve Satan stealeth away the word lest we should beleeve and so be saved But let us make much of the word that wee may Mat. 13. 19. have faith to beleeve For faith nay one dramme of faith is of more worth than all the treasure in the world This that good merchant well knew that sold all to buy it For hee that beleeveth shall not be condemned for every beleevers cause is removed Mat. 13. 24. from the Court of Gods justice into the Court of Gods mercy where hee that beleeveth is not condemned Therefore our care must be with S. Paul that we may be found having the righteousnesse of Christ by faith For there is no condemnation to them that are in Christ Phil. 3. 9. Rom. 1. Iesus as all beleevers are and untill thou beest a beleever thou belongest not to God For as the Eagle refuseth her birds till they can mount and soare to the Sunne and as the Raven acknowledgeth not her young ones till they be blacke So God rejecteth the infidels and receiveth none till they beleeve None are the Sonnes of God but the faithfull the rest are bastards I confesse there be degrees in faith The first is a rudiment or entrance Gal. 3. Mat. 12. 20. Rom. 14. 1. Hebr. 10. 22. Rom. 4. 18. which Christ calleth Smoking flaxe The second is a weake faith Him that is weake in faith saith Paul receive unto you The third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assurance of Faith Such a faith was in Abraham who above hope beleeved under hope But no faith is abominable and may easily be discerned from a weake faith As a sicke man is knowne from a dead man So a weake faith from no faith Even a desire of Faith is a token of faith For Gods spirit worketh God giues grace according to the measure of Faith that but no faith is accursed For he that beleeveth not is còndemned already There be degrees in faith three examples we have The first of the Ruler of the Synagogue who beleeved that his daughter should revive if Christ would but touch her But the Iohn 3. 18. Iohn 4. woman with the bloody issue beleeved that she should be whole if she touched but the hemme of his vesture But the Centurion beleeved that his servant should doe well if Christ spake but the Luk. 8. Mat. 8. word here is Gradus positivus the positive degree the
25. In the glory of his Father with all his holy Angels Thirdly great in respect of the prisoners that shall be arraigned For when he shall come in the clouds of heaven every eye shall see him even those that peirced him and all the kindreds of the earth shall wayle Apoc. 1. 7. before him Nay then The Kings of the earth and great men and rich Apoc. 6. 15. men and the chiefe Captaines and the mighty men and every bond man and every free man shall be arraigned And therefore it may well be called a great day for if the particular day of the destruction of Ierusalem was so grievous that the Prophet cryed out The great Zeph. 1. 14 15 16 day of the Lord is neer it is neer hasteth greatly even the voice of the day of the Lord the strong man shall cry there bitterly That day is a day of wrath a day of trouble and heavinesse a day of destruction and desolation a day of obscurity and darkenesse a day of clouds and blacknesse a day of Iâ—â—l 2. 10. 11. the trumpet and alarum against the strong Cities c. And againe the earth shall tremble before him the heavens shall shake the Sunne and Moone shall be darke and the starres shall withdraw their shining and the Lord shall utter his voyce before his host for his host is very great For he is strong that doth his work For the day of the Lord is great very terrible and who can abide it What shall be the generall day of the destruction of the whole world when the Elements shall melt with 2 Pet. 3. heat the heavens shall passe away with a noyse the earth shall reele and stagger like a drunken man and the world shall burne Good Lord what a great day will this be when all the Saints out of heaven all the damned out of hell all the dead bodies out of the earth must appeare Not an Angell spared not a divell respited not a Saint or sinner rescued but all must be summoned to give their attendance and to make their appearances Once the world was destroyed with water but now it shal be consumed with fire For the Lord Iesus shall shew himselfe from heaven with his mighty Angels 1 Thes 1. 7 8. in flaming fire rendring vengeance unto them which know not God and which obey not the Gospell of our Lord Iesus Christ Let thy heart dwell seriously in this meditation but a little imagine that thou sawest the world on fire the Iudge sitting the dead standing before him the sinnes of all men revealed the divels accusing Eccles 7 38. them it would beat downe many sinnes in thee Remember the end and thou shalt never doe amisse Christ speaking of that day saith That there shall be signs in the Sun and in the Moon and in the Stars and Luke 21. 25 26 upon the earth trouble among Nations with perplexity the Sea and the waters shall rore and mens hearts shall faile them for feare and for looking after those things that shall come on the world for the powers of heaven Iudgement terrible to all but especially to the wicked shall be shaken Others Sessions and assizes be fearefull to malefactors what shall Gods assizes bee when the Ancient of dayes shall sit whose garments are white as snow and the haire of his head is like pure wooll and his throne like a firy flame Then Dan. 7. 9. fulminabit dominus e Caelo the Lord shall thunder from heaven and the highest will give his voyce And if the thunder and ratling of a cloud be so terrible what terrour shall there bee when he shall thunder that sits above the clouds For then Terra tremet Mare mugiet the earth shall quake the Sea rore the ayre ring the World burne and if Tota terra the whole pillars of the earth must move how should this move man who is but a cold of earth If virtutes Coeli the powers of heaven must tremble what will befall those mindes of mudde and earth that have never a thought of heaven If the Angels of God shall stand then at a gaze how agast will the wicked be whose portion is with the Divell and his Angels If the Heavens must cleave and the Elements bee rent asunder how will earthly hearts faile and breake If the righteous shall scarce be saved Vbi impius Where shall the wicked and the sinner appeare If S. Ciprian is said so Ciprian much to feare diem Iudicii the day of Iudgement that he cleane forgot diem martyrii the day of Martyrdome and earthly torment and no marvell Nam timor mortis nihil ad timorem Iudicis the feare of temporall death is nothing to the feare of him that hath power of eternall life and death And if they be in such amaze Ad quos judex For whose glorie and good the Iudge shall come how shall they stand amazed Contra quos Index against Apoc. 20. whom and for whose eternall shame and paine the Iudge shall 1 Coâ— 1. 25. come If Heaven and earth shall flie before him Quomodo stabimus ante potentissimum quem nemo potest vincere how shall we be 1 Tim 1. 17. able to stand before the most mightie whom none can vanquish For the weakenes of God is stronger than men Ante prudentissimum quem nemo potest fallere before the most wise whom no man can deceive For he is God only Wise and in him are hid all the treasures of wisdome knowledge and understanding Ante piissimum quem nemo potest corrumpere before the most just whom no man can corrupt His judgement will be Rectum judicium a right and a true judgement he cannot faile either Ignorantia legis as not knowing the Law For he gave the Law and he will judge according to the Law nor yet ignorantia facti As not seeing the fact For his eyes goe thorow the World Ye may interprete them if ye will 7. thousand thousand eyes For he is Totus oculus All eye Aug. The consideration of this should stirre us up to be carefull and circumspect in all our wayes that we never treade our shooe awry nor offend this Iudge in any thing that at this great day we may find him a gentle and a loving Lambe and not a Lion of Iuda For as to the wicked the Iudge is terrible so to the godly friendly and as to the wicked this great day is a day How can the wicked stand before the uncorrupt Iudge of redemption But to proceed a little further this day is called a day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an excellencie For never day was like unto it In the day of Israel when he went out of Aegypt The Sea fledde Iordan was driven backe the mountaines skipped like Rammes and the little hills like yong Sheepe In the day of Iosua the Sunne stood still in Psal 114. Heaven from morning to noone
that we could learne to abhorre pride Pride hath been in all places in all sorts even in the godly and swelling by considering how much the Lord abhorreth it as many Scriptures shew Salomon saith that The feare of the Lord is to hate evill as Pride and arrogancie c. And againe hee saith All that are proud in heart are an abomination to the Lord. And Prov. 8. 13. Cap. 16. 5. 19. againe he saith He that exalteth his gate seeketh destruction And againe the Holy Ghost affirmeth that the Lord beholdeth every one that is proud and abaseth him For certainely when the Lord shall Iob 40. 6. come to judgement that day of his comming shall burne like an Oven and all the proud yea and all that doe wickedly shall bee as stubble and Mal. 4. 1. the day that commeth shall burne them up and shall leave them neither root nor branch therefore let us not be high-minded proud and swelling as many are for it is a thing most vaine 1 Tim. 64. First in respect of God for he resisteth the proud and giveth grace to the humble he putteth downe the mighty from their seat and exalteth Luke 1. 51. the humble and meeke Secondly in respect of men who will not regard it When pride commeth saith the Wise man then commeth shame for when men Prov. 11. â— will be exalted above their vocation then God bringeth them to confusion Thirdly in respect of themselves who inherit nothing by it but folly for The foolish that is the proud inherit folly yet Cap. 14. 18. this sin of Pride hath troubled all places yea the whole world it troubled Paradise for Adam was proud and would be like unto Gen. 3. Aug. God Sed dum rapere voluit Divinitatem amisit foelicitatem but whilest he endeavoured to snatch the Divinity he lost his felicity It troubled the Israeliticall Church they would be as good as Moses in the Kingdome and as Aaron in the Priest-hood it troubled the Apostles for they strove for superiority yea it Numb 16. Mat. 18. 2. Pet. 2. 4. troubled heaven it selfe for pride was the sinne of the Angels Let all men therefore beware of this sinne for first it is naturall for every one hath some sparkes of pride in him Againe whereas all other sinnes are occupied about evill subjects or about indifferent things as drunkennesse about wine whoredome about women covetousnesse about wealth gluttony about meat only pride is to be feared in well doing and therfore the better that a man doth the more jelous let him be of himselfe to look to himselfe that this sinne of pride overtake him not for what hast thou that thou hast not received Nay Paul beganne to be proud through the abundance of his revelations but lest he should be exalted above 1 Cor. 4. 7. measure there was given unto him a pricke in the flesh the messenger of Satan to buffet him because he should not be exalted above measure Augustine 2 Cor. 12. 7. having overcome many sinnes yet overcame not the sinne of pride it did dog him like a blood-hound Luther strove more with this sinne than any sinne doe what hee could like a sea it came upon him This stained all the workes of the Pharisees they fasted but then they disfigured their faces they prayed Mat. 6. but it was in the Market-place they gave almes but yet they Pride expressed many wayes in things that pertaine to God and man blew the trumpet Habet quisque naevos superbiae every man hath staines and markes of pride in him secundum plus aut minus either more or lesse the most godly have it but some are all pride as Erasmus said of the Fryer that hee was all belly Generally pride is expressed either in things concerning God Ierome or in things appertaining to men In the things that concerne God there is the pride of the Atheist whereby he striveth to remove the sense of the being of God and the pride of the heretike when he assaults the attributes of God or his persons and the pride of the Papist who will scale the high Fort of heaven by the broken ladder of his owne merits and the pride of the curious who will search into things not revealed and the pride of the persecutor who will pursue by slaunders or violence the power of Gods ordinances and the pride of the impenitent who dare live and dye in his sinnes without care of Gods threatnings Againe pride is expressed against God as first when a man imagineth himselfe to be God and would bee so conceited of men as Caligula who being an open mocker of all religion at length fell to thinke that there was no other God but himselfe Secondly when men imagine that what they have they have it of themselves and so sacrifice to their nets as the Prophet speaketh Thirdly when in their hearts they say He shall not raigne over us Who shall controle us and so contemne the ordinances of God his Word his Sacraments their worke their power Fourthly when a man shall thinke he is perfect and breakes not the Law and that they can by their owne strength runne the way of Gods Commandements Psal 119. Fifthly when in heart they say We will do this and this who shall let us we will go thither and thither who shall hinder us Sixthly when men will disobey the will of God breake his yoke and burst his bonds asunder Thus is pride against God shewed manywayes Pride against man discovereth it selfe sundry wayes also As by oppugning the fame of the best men By bragging and boasting By striving for offices and highest places By costly apparell of purpose to be counted better men then they be By painting of the face to be thought a beautifull creature not being so By envying the good of another as if he deemed himselfe either only worthy or else the most worthy The proud man will acknowledge no superiour nor equall by his good will hee useth his equals as inferiours his inferiours as servants his servants as slaves his slaves as beasts and when he is climed up on high he pluckes up the ladder Vsually the basest are proudest after him if he can that no man shall come up after or but such as he pleaseth Thus pride is expressed both to God and man David was farre from this pride Lord saith he I am not Psal 113. 1. high-minded I have no proud lookes I do not exercise my selfe in matters that are too high for me c. But few are like David many men forget themselves to be men they take to them the name of God Act. 12. Esa 14. 13. as Herod did they will make their nests in the starres as Nabuchadnezer did The Bactrians said of Alexander that his pride was such that if his body had been answerable to his heart he would set one foot on the land and the other on the sea For
iratus foris mundus ardens intus conscientia urens Anselmus Thinke thou seest all this goe a little out of thy selfe and meditate a little of these sorrowes thinke upon Cain Achitophel Iudas c. thinke thou seest their eyes distill like fountaines their teeth clatter like armed men their mindes contemplating endlesse misery their memories recounting their damnable iniquities their eyes beholding Legions of uncleane spirits their eares hearing the roarings of fiends their noses smelling Sulphur and brimstone their hands catching nothing but flames of fire thinke a little of this nay thinke continually of this For so Chrysostome would have us in all our meetings to speake of nothing but of hell of this blacknesse of darkenesse that so by a Christian course of life we may avoid it for the paine of the damned is so great as a man would not undergoe it an houre for ten thousand worlds and the damned would give ten thousand worlds if it were in them for to give for one houres release of these torments But to follow this a little further If Christ suffering for the sinnes of the world felt such an extremity of torment that hee was like water powred out that all his bones were out of ioynt that his heart was as melting waxe that his strength was dried up like a potsherd and that his tongue did cleave to his iawes Psal 22. 14 15. Againe if his torment was such as that hee did not sweate water only but water and bloud and was in such an Agony that an Angell from heaven was sent to comfort him Luk. 23. If his teares and sorrowes were such that there was but one word betweene him and desperation crying My God my God why hast thou forsaken me Mat. 27. 46. then what are the paines of the damned O brethren the paines of hell are the whole weight of Gods wrath If the weight of Gods finger bee so great when he striketh us with collicks with gowtes with plurisies with Apoplexies There be all torments in hell of all sorts of all partes c. O what is the weight of his whole hand If his wrath be kindled yea but a little it taketh on like the fire and maketh the hard rocks cleave asunder at the sound of it what will it doe then when it is kindled totally There bee many plagues and torments in this life which make a man to wish with Iob that his mothers wombe had been his grave Iob. 3. Now if a litle griefe be so great in this life what shall bee their griefe when the streames of Gods wrath shall fall upon them How fearefull have Gods iudgements beene against sinne in this life How grievous was the burning of Sodom Gen. 19. how fearefull the swallowing up of Corah Dathan and Abiram Numb 16. how lamentable the destruction of Ierusalem What a grievous sight was the burning of this towne How fearfull are those plagues that God menaceth Levit. 26. Deuter. 28. If Gods iudgements against sinne in this life be so grievous how grievous will his iudgements bee in the life and world to come when the wicked shall lie in hell like sheep and death shall devoure them Againe to see the Iustice of God against Apoc. 9. sinne gather it by this argument as men that use to take the length of one arme by another looke how great the mercy of God is so is his iustice great in pardoning great in punishing If in this life the punishment of God be so grievous what will they be in the life to come For here iustice is mixed with mercy what shall it bee when there shall be iudgement without mercy Iam. 3. The Schoolemen affirme that in hell there is Ignis ardoris foetoris terroris ardoris as in mount Aetna foetoris as in mount Egla terroris as in America and in India and certainly all those are in hell Tophet is prepared of old it is prepared for the King it is made large and deep the burning thereof is fire and much wood and the breath of Esa 30. 33. the Lord is a river of brimstone to kindle it Another Schooleman speaking of these torments saith that there is first bonds Take him saith the Gospell bind him hand and foot Luk. 12. Secondly there is darkenesse cast him into utter darkenesse Mat. 22. Thirdly intollerable heate and stinch and therefore it is called a lake burning with fire and brimstone Apoc. 19. Fourthly sequestration from Gods presence Goe yee cursed into everlasting hell fire Mat. 25. Fifthly Thirst Father Abraham send Lazarus that he may dippe the tip of his finger in water to coole c. Luk. 16. Sixthly vision of Divels Mat. 25. Seventhly the howling of the damned Eighthly deprivation of all heavenly ioyes and at last he concludeth that there be all torments in hell For as the Painter being vnable to set out the sorrowes of Niobe was enforced to wrap up her head in a cloute So this Schooleman being unable to set out the torments of hell he is faine to wrap up his speech with all torments There be all torments in hell Other Schoolemen doe distinguish the paines of Hell and Paines in hell double Poena damni poena sensus they say there is Poena sensus poena damni of this paine of sense Gregorie speaketh thus Vae illis quibus paratus est ignis inextinguibilis dolor intolerabilis foetor incomparabilis timor horribilis ubi nil audietur nisi fletus luctus nil videbitur nisi animae damnatae daemones nil odorabitur nisi sulphur foetor nil sentietur nisi ardor ignis habebunt damnati in oculis lachrymas in auribus rugitus in dentibus stridorem in naribus foetorem in ore eiulatum in corde dolerem ineffabilem in omnibus membris ignis ardorem Woe unto them for whom is prepared unquenchable fire paine intolerable stinch incomparable and horrible feare where nothing shall bee heard but weeping and wailing nothing shall be seene but damned soules and Divels nothing shall be smelt but a sulphurous stench nothing shall bee felt but burning and fire the damned shall have teares in their eyes roaring in their eares gnashing in their teeth stench in their nostrils howlings in their mouthes unspeakable griefe in their hearts in all their members the burning of fire this is the paine of sense that the damned shal feele The pain of losse is they shal never see the face of God but they shall be punished with eternall perdition from the presence of God and from the glory of his power 2. Thess 1. 9. If Absalom thought it such a griefe to want his fathers presence and not to see his face 2. Sam. 14. what griefe will it be to the wicked to want the presence of God and not to see his face in the sight of whom is the knowledge of all things 1 Cor. 13. Augustine saith Mala inferni dicere aut cogitare ut sint nemo potest priora sunt quippt
read the ancient Fathers to prove and trie every thing and Sectaries seek novelties and admire them to hold that which is good and not to depart from the faith of the Catholicke Church For there is but one dove one spouse one body of Christ Of this sinne the Apostle giveth the Church warning saying Let us consider one another and provoke unto love Hebr. 10. 24 25. and unto good Workes not forsaking the fellowship that we have among our selves as is the manner of some It is the manner of some to turne with the spiders breath the sweet iuyce of flowers into poison to seeke knots in bulrushes to stumble at every straw that stoppeth the course of their eager spirit to breake the bonds of peace to forsake this fellowship that wee should have among ourselves and to single and sever themselves by themselves they busie their braines about Pythagoras numbers Plato's Idea and Aristotles commonwealth they see not at Damascus a strange 2 Reg. 16. 10 11 Altar with Ahaz but they strait-way get the patterne and Vrias the Priest must make them the like at home But what saith Paul concerning these Sectaries I beseech you brethren saith he marke them diligently which cause division and offences contrary to the Rom. 16 17 18. doctrine which yee have learned and avoid them for they that are such serve not the Lord Iesus Christ but their owne bellies and with faire speeches and flattering deceive the heart of the simple The Prophet David saith Ierusalem a figure of the Church is built as a City that is at unity in it selfe and when the Holy Ghost Psal 122. 3. Act. 2. 1. Act. 4. 32. Iudg. 20. 1. came downe in visible signes upon the Apōstles They were all with one accord in one place and it is said that the whole multitude of them that beleeved in the first times had but one heart and one Soule It is said of Israel that they came together as it had beene one man with the same mind and intent not with as many opinions as persons The Iewes had but one kind of worship prescribed and 2 Chro. 30. 12. that in one only Temple And it is said of Iuda that the hand of the Lord was in Iuda so that he gave them one heart to do the commandement of the King and of the rulers according to the Word of the Lord So if we will become a spirituall building unto God if wee will receive the promise of the Holy Ghost if we will worship God in Spirit and truth if we will have the hand of the Lord upon us we must be at unity and concord with our selves we must abide with one accord and one mind in an house wee must have one heart to doe the commandement of the King and of the rulers we must not leave the Temple to follow every opinion but we must be no makers of Sects but must keep the unity of the Spirit in the bond of peace S. Peter prophesied and foretold of these Sectaries Ephes 4. 3. which privily should bring in damnable heresies even denying the 2 Pet. 2. 1 2 3. Lord that hath bought them and bring upon thmselves swift damnation and that many should follow their damnable wayes by whom the way of truth saith he shall be evill spoken of and through covetousnesse shall they with fained words make marchandize of you c. There is in a naturall body a quicking soule a radicall humour and a naturall heate and there is in the spirituall body Division sometime more dangerous than Idolatry of the Church the Holy Ghost to give life to it Faith is the radicall humour to continue it and charity as the naturall heate or vitall Spirit carried throughout the Arteries or parts of the Church For All things must be done in love Division and discord 1 Cor. 10. 14. Sects and Schismes are the cause of all evill of all mischiefe this is that Pandoras boxe that Trojane horse from whom all evill and mischiefe doe proceed Example among many other may be the Church of Corinth who beginning about matters of ceremonies and policie proceeded first to division and separation some holding of Paul some of Apollo some of Cephas and some of Christ and so to false doctrine denying the Resurrection 1 Cor. 1. 12. and therefore by the Canon of the Apostle to be avoided and Dionysius Bishop of Alexandria told Novatus that it was Euseb de vit Const 2. more grievous to breake the unity of the Church then to commit Idolatry For this saith hee was punished but with the sword but the other with the opening gulfe of the earth swallowing up the Authors and confederates thereof Et non dubitabitur sceleratius esse commissum quod gravius erat vindicatum And there is no doubt but that was more haynously committed which was more sharply and severely punished If yee have bitter Iam. 3. 14 16. envying and strife in your hearts saith the Holy Ghost reioyce not for where envying and strife is there is sedition and all manner of evill wayes There be three Furies in Hell Heresy Schisme Apostacy Saith a learned man Haeresis errorem fundamentalem in side tuetur Heresy defendeth some fundamentall error in the faith Schisma unitatem Ecclesiae ob minuta discindit Schisme cutteth in sunder the unity of the Church for small and trifling things Apostasia rectam fidem religionem penitùs abdicat Apostasie utterly rejecteth and forsaketh the right Faith Religion of God and turneth from the holy Commandements given of God For heresy is occupied about dogmaticall conclusions concerning Faith and beliefe Schisme about rites and ceremonies and other things of no moment For whosoever shall obstinately defend any perverse corrupt opinion is an Hereticke whosoever shall divide himselfe from the Church for manners and rites is a Schismaticke Againe one and the selfe-same errour in divers men hath divers names For a false opinion of God is in a Iew Infidelity in an Ethnike Paganisme in a Christian heresy in a Turke Ignorancy Heresy is only in such as are baptized even as Schisme is Finely said Bibliander that one sinne according to divers effects hath divers names For to doe any thing against the Scriptures saith hee it is sinne or rebellion rather to thinke any thing contrary to the Scriptures it is foolishnesse to contradict them is error to forsake them Apostacy Pride the cause of heresy schisme All these are pardonable if they be not wilfull we must therefore be very watchfull that Satan possesseth not our mind heart or life our mind with perverse doctrine our heart with wicked affections our life with evill manners Study therefore day and night to keep the mind in purity and in the knowledge Hemming of the trueth the heart with pious and holy cogitations and thy life with chast manners and good examples Cyprian saith Vnum tentat diabolus tentat ut
than light can bee from the Sunne or heat from the fire or moisture from water Lastly note that hee saith that this faith is edified and increased If wee had never such measure of faith yet wee must heare dayly by hearing there understood not expressed of Saint Iude for the Word is the foundation Paul in naming the Christian armour coupleth Faith and the Word together Above all take the shield of faith whereby yee may quench the fiery darts of the wicked and take the helmet of Salvation and the swrd of the Ephes 2. 20. Ephes 6. 17 18. Rom. 10. 14. Spirit which is the Word of God Fides ex auditu Faith commeth by hearing As possible for a man to see without eyes or a tree to grow without moysture or a bird to live without meate or a house to stand without a foundation as Faith to bee without the Word Esay cryeth out Heare and your soules shall live Ita Esay 55. 3. Ephes 4. 20. 1 Cor. 1. 21. didicistis Christum Have yee so learned Christ saith the Apostle It pleaseth God through the foolishnesse of preaching to save them that beleeve Wee thinke that wee are wise enough that the Preacher can tell us nothing that wee know not and this is the cause of all contempt but if thy knowledge were as great as Salomons to 1 Reg. 4. 29 30 32 33. whom God gave Wisedome and Vnderstanding exceeding much and a large heart even as the sand which is by the sea shoare and Salomons Wisedome excelled the Wisedome of all the children of the East and all the Wisedome of Aegypt and Salomon spake three thousand Proverbs and his Songs were one thousand and five and he spake of trees from the Cedar of Lebanon to the Hyssope that groweth out of the wall hee spake also of Beasts and of Fowles and of creeping things and of Fishes I say were thy wisedome as much as Salomons yet must it be holpen with doctrine wee must still be remembred of that which wee know and still know more Yea the Preacher though he be learned teacheth himselfe as well as thee and his owne faith as well thine and speaketh to his owne heart as well as to others such a secret power hath God put into his Word and such is his Ordinance Hee hath given some to be Apostles and some Ephes 4. 11. Prophets and some Evangelists and some Pastors and Teachers By these are the Saints gathered thus is Christs body edified thus are the godly repaired thus wee meet in unity of faith Paul bidding the Gaoler beleeve preached unto him the Word Never Act. 16. 31. thinke to goe to Heaven without faith or to have faith without preaching I speake of ordinary faith For God can worke miraculously as in children and deafe men as in Medaelde mentioned by Danaeus and in captives A man may live without meate but all the world cannot assure thee of it thou maist have faith by miracle but neither men nor Angels can assure thee of it where meanes are wee must use meanes Wilt thou fast forty dayes because Moses and Elias did so or goe thorow the red Sea because the Israelites did so Or goe into an hot Exod. 32. Exod. 14. oven because the three children did so Thou mayst perhaps starve then or bee drowned or burned Where God giveth meanes hee giveth no miracles So long as Israel was in the desart God gave Manna but when they came into Canaan where God works not by miracle when hee affords means they might plowe and sow Manna ceased the Starre appeared to the Wisemen in the way but in Ierusalem it vanished for there they might inquire Let us therefore use the meanes and seeing the means of the edifying and increasing of our most holy Exod. 16. Iosh 5. faith is doctrine let us attend unto it even so long as God shall give us a body as an house hands as keepers legs as strong men Eccles 12. eyes as windowes eares as doores and an heart as a Treasure-house THE TWO AND THIRTIETH SERMON VERS XX. Praying in the Holy Ghost Faith and Prayer inseparable FRom faith hee commeth to prayer for increase of faith and all graces must bee had by prayer where by the way note that the originall of faith is immediatly from God it is his worke so saith our Saviour This Iohn 6. 25. is the worke of God that yee beleeve in him whom he hath sent And for this cause the Apostle calleth Christ Iesus The Author and finisher of our Luk. 17. 5. faith But the increase of faith is by prayer prayer mediate from God by faith is the gift of God and prayer is ever a companion nay the daughter of faith faith the mother and it the daughter for how can wee pray without faith How shall they call upon him in Rom. 10. 14. whom they have not beleeved A question grew betweene Musculus Bullinger and other Churches of Mensbelgarde Num fides sit à Deo petenda Whether faith is to bee begged of God Calvin being to decide the question said that Musculus and Bullinger spake duriusculè somewhat hard Nam nulla oratio nisi fide fundata probatur God alloweth of no prayer except it bee founded on faith For whatsoever is not of Rom. 14. 29. faith is sinne Faith is the mother of prayer and the mother goes before the daughter Augustine proveth that Cornelius beleeved because his Prayer the conduit whereby all good things are conveyed to us prayers were heard Infideli dat Deus fidem at non per orationem sed immediatè God giveth the Infidell faith not by prayer but immediatly A strong faith begetteth many prayers a weake faith weake and few prayers No faith no prayer Paul coupleth them together Act. 10. Aug. Ephes 6. 16 18. as an armour of proofe Above all take the shield of Faith and by and by in the next subsequent verse save one and pray alway with all manner of supplication in the Spirit c. Faith begetteth prayer and prayer increaseth faith For as fire kindleth the wood and the same wood increaseth the flame so faith begetteth prayer Rejoice evermore saith the Apostle and pray continually 1 Thess 5. 16 17. Faith worketh joy for being justified by faith we have peace with God and yet the same joy is augmented by prayer Rom. 5. 1. But now more generally to handle this doctrine because increase of faith and all graces must bee had by prayer for by that hand God reacheth them and in that conduit hee conveigheth them unto us therefore Saint Iude saith Orate per Spiritum Aske seeke knocke and promiseth us that wee shall have find and Mat. 7. 7. that it shall be opened unto us Wee have not because wee aske not Iam. 4. Salomon nameth prayer as the Indian stone that remedieth all diseases For marke his prayer which he powred forth to God in the
worth and wheresoever love is it draweth all things unto it And surely if I might have my wish and desire as Salomon had it should be this that Saint Iude here exhorteth unto 1 Reg. 3. namely so to love that wee may keepe our selves in the Love of God evermore that if any of us Christians be at any time asked what wee worship wee may answere with Gregory Nazianzen Charitatem veneramur wee worship charity Wee had need cry out and write no longer against false Catholikes sola fides faith only but against false Protestants Sola charitas Love only for malice and mischiefe aboundeth and Love abateth Let faith only justifie and Love only rectifie David compareth Love to the Oyntment on Aarons head and unto the dew of Hermon I can coÌ„pare it to the Oyle in the cruze Psal 133. 2. 1 Reg. 17. to the meale in the barrell that wasted not and unto the apple-tree of Persia which buddeth blossometh and beareth fruit every moneth Now abideth faith hope and love but the chiefe of these is love It lasteth longer like a pillar of Salt it reacheth 1 Cor. 13. further it profiteth more among men faith flyeth up to Heaven Charity is occupied here below on Earth Faith wrastleth above with the promises of God Love is busied in good works as Faith is with God Paul prayeth that Love may abound more and more and this hee doth in respect of the scantinesse and excellencie Charitas laudatur alget Iniquitie aboundeth Charitie Mat. 24. 12. waxeth cold This is the Iron age that Paul prophesied of Know saith Paul that in the last dayes shall come perilous times for men shall bee lovers of their owne selves covetous proud boasters 2 Tim. 3. 1 2 3. 4. cursed speakers disobedient to parents unthankifull unholy without naturall affection truce-breakers false accusers intemperate fierce despisers of them which are good traytours heady-minded lovers of pleasures more than lovers of God Inveniètue Christus fidem Shall Christ Luk. 18. 8. Gal. 5. 6. when he commeth finde Faith upon the Earth But Love followeth Faith therfore shall he find any Love at his comming Surely but a little England is as the land of Canaan we have corne and cattell we have fish and flesh cloth and wooll our vallies stand thicke with corne that maketh us to laugh and sing God Psal 65. 11. crowneth the yeere with his goodnesse and the clouds drop fatnesse they drop upon the pastures of the wildernesse and the hils are compassed with gladnesse Our sonnes grow up as the young plants our daughters are as the polished corners of the Temple Psal 144. 12 13 14. our Garners are full abounding with store our Sheep bring forth thousands and tenne thousands in our streets our Oxen are strong to labour there is no invasion nor going out nor crying in our streetes The Mountaines drop Wine and wee wash our paths in butter We have plenty Ioel 3. 28. Iob 29. Iudg. 5. 1 Sam. 13. 1 Reg. 8. of all things but of Love As in the dayes of Debora there was neither speare nor shield as in the dayes of Saul there was no Smith in Israel as in the dayes of Salomon there was no Manna to bee found and as in Gilboa there is no Raine in Gilead Few united in Love no Balme in Bashan no flowers in Sichem no Corne being sowne with salt in Tyrus no Ships in Cimmeria no Light Ier. 8. Iudg. 9. 45. Ezech. 28. so in England no Love or but a little If there be an hundred men in one towne scarce two love together and agree together as they should wherein they bee worse then Divels for seven of them could agree in Marie Magdaiene a legion in another man that is twelve thousand five hundred Divels or as other Mat. 26. affirme sixe thousand seven hundred twenty two Divels for so Varro and Vegetius affirme that a legion containeth so many but scarce seven men of seven score love as brethren and so keepe themselves in the love of God We are now divided into three companies like Labans sheep some white some blacke some speckled some Protestants some Papists some Newters Nay even among Protestants there is little love and lesse agreement but God I hope will make us friends in Heaven where all injuries shall bee forgotten Where are these noble paire of lovers become David and Ionathan who had but one soule Eusebius and Pamphilus martyr 1 Sam. 18. who had but one name Pilades and Orestes who had but one life the one being dead the other died also Ruth and Naomi who could not bee parted but where the one would goe the other Ruth 1. would goe where the one would dwell the other would dwell where the one would dye the other would dye and where one would be buried the other would be buried also Basil and Nazianzene of whom it is said that anima una erat inclusa in duobus corporibus that there was one soule shut in two bodies Marriage maketh two bodies one so saith our Saviour For this Mat. 19. 5. cause a man shall leave Father and Mother and cleave unto his wife and they twaine shall bee one but love maketh two soules one yea many bodies many soules but one If an hundred men love together there is but one heart as in the Acts The multitude of them 1 Sam 18. 1. Act. 4. 32. that beleeved were of one heart and of one soule of one minde will and consent If a man hath an hundred friends that man is become as an hundred men Nam amicus est alter idem a friend is another the same Charitas est res augmentativa Charitie is an Chrysost increasing thing There was a day when Herod and Pilat were made friends but that day I feare with many of us will never be if any are implacable like the stone Arbestos which being once kindled is never quenched once angred never pleased A signe of a reprobate mind for Paul describing the reprobates saith that they are full of unrighteousnesse fornication wickednesse Rom. 1. 29 30. covetousnesse maliciousnesse full of envie of murther of debate of deceit taking all things in the evill part whisperers backe-biters haters of God doers of wrong c. The Romanes were wont to say of the men of the Primitive Church Ecce ut invicem se diligunt See how they love one another They knew Christians by that badge as Christ said By this shall all men know that yee are my disciples indeed The love of God above all love if yee love one another as I have loved you But wee may say quoth a moderne Father Ecce ut invicem se oderunt Behold how they hate one another oppresse one another It was wont to be said Iohn 13. Zaâ—che Homo homini Deus One man is a God to another but now homo homini Leo one man is a Lion to
Wisedome let him aske of God Iam. 1. 5. who giveth to all men liberally and reprocheth no man and it shall be given him Ieremie speaketh generally Every man is a beast in his owne Ier. 10. 14. knowledge not some but all not a few men but every man So saith David The Lord looked downe from Heaven upon the children of Psal 14. 2. men to see if there were any that would understand and seeke after God but all are gone out of the way all are corrupt c. Paul calleth the Ephesians darkenesse not darke but darkenesse night it selfe Yee Ephes 5. 8. were sometime darkenesse quoth hee and hee prayeth God to lighten them The God of our Lord Iesus Christ and Father of Glory give unto yo◠the Spirit of Wisedome and Revelation through the knowledge Ephes 1. 17. of him And let this be our prayer that the God of our Lord Iesus Christ and Father of Glory would give us the Spirit of Wisedome and he give us all the Spirit of Wisedome that wee may bee wise unto Salvation for that which Christ said of Laodicea is true of all Thou saiest thou art rich and increased in Apoc. 13. 17 18. goodnesse and hast neede of nothing and knowest not that thou art wretched and miserable and poore and blinde and naked I counsell thee to buy of me gold tried in the fire that thou mayest be made rich and white raiment that thou maiest bee cloathed and that thy filthy nakednesse doe not appeare and anoint thine eyes with eye-salve that thou maiest see that is suffer the eyes of thy understanding to be opened We are blind not as whelpes that see after nine dayes not as the man in the Gospell who saw men walke like trees but wee be as blind as beetles as blind as the men of Sodom who groped for Lots doore for what see wee that the Gentiles saw not And Gen. 19. yet saw they nothing for the Apostle affirmeth that they walked Ephes 4. 17 18. in the vanity of their minde having their cogitation darkened and being strangers from the life of God through the ignorance that is in them and because of the hardnesse of their hearts God by the Gospel openeth our eyes that wee may turne from darkenesse to light and from Act. 26. 18. Col. 2. 3. the power of Satan unto God All the treasures of Wisedome and Knowledge are in Christ Wisedome and Knowledge are in Angels and in No true wisedome in man till God infuse it men as well as in Christ how can then all Wisedome and Knowledge bee hid in him Yes they have it from Christ for Wisedome and Knowledge is in Angels by Vision in Men by Revelation Col. 2. 3. 1 Cor. 1. 22. Prov. 9. 1. but in Christ by union for hee is the Power and Wisedome of his Father he is Wisedome and the Church and House Wisedome wherein all must learne Wisedome wee know not all things that appertaine to God nor are we ignorant of all things which are proper to beasts but we know some things and are ignorant of others which are peculiar to men and so far we see as God hath illuminated us and no further for as all fountaines come from the Sea and all lights from the Sun so all Wisedome from God there may bee Science in the wicked but not Sapience Scientia est rerum humanarum Sapientia rerum divinarum Aug Science is of humane and earthly things Sapience of divine and heavenly things there is in the wicked Wit but not Wisedome or if there bee any Wisedome it is the wisedome of the world and of the flesh but the Wisedome of the Spirit they have it not They that are of the flesh saith the Apostle savour Rom. 8. 5 6 7. the things of the flesh but they that are of the Spirit savour the things of the Spirit for the Wisedome of the flesh is Death but the Wisedome of the Spirit is Life and Peace because the Wisedome of the flesh is enmitie to God Achitophel was wise but not in God nor for God the Grecians were wise but not spiritually the Philosophers 2 Sam. 17. 1 Cor. 1. 22. 1 Cor. 2. 14. were wise but yet in part and in the least part for from whence commeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence came this division of the gods into majores minores into greater and lesser gods from whence came the furies of Epicures with their Attomies which cannot bee divided from whence the fate of Stoickes bending fast and tying straight Iehova himselfe from the doting of Aristotle dreaming of the Worlds eternity which of these knew the World to be made of nothing the Word to bee made flesh Christ to be borne of a virgin the righteousnesse of one man to be conferred to another to make him righteous in three substāces or parts to be but one God For all Wisedome Religion flow from one fountaine that is God Quem qui nescit licèt videat caecus Lactantius est licet audiat surdus est licet loquitur mutus est licet vivat mortuus est Whom whoso knoweth not though he seeth yet is he blind though he heareth yet hee is deafe though he speaketh yet is he dumbe though he liveth yet is he dead for this is life nay life eternal To know God to be the only very God Iesus Christ whom he hath Iohn 17. 3 25. sent The World knowes not God saith our Saviour But I have knowne you and these have known me Seneca the Philosophers said Fortunam à Deo petendum sapientia à nobis Fortune is to be begged and craved of God Wisedome of our selves Nemo inquit Deo ob sapientiam gratias egit No man hath thanked God for Wisedome But there was no grace in these lips they spake proudly The Philosophers affirme reason to be seated in the head as in a Tower and from thence as a lampe to shine unto our counsels God saves by Christ and as a Queene to moderate the will Well it is God that is onely Wise and his Wisedome appeareth in the creation in disposing so orderly and placing so seemely all things in their place and degree as is most wonderfull to behold with such beautie and proportion in every creature that unlesse wee bee too too blockish wee may cry out with David O Lord how wonderfull are thy workes in Wisedome hast Psal 8. thou made them all And again Great is our Lord and great is his power yea his Wisedome is infinite To see the goodly order of Heaven it will make a man to be astonished at the Wisedome of God more than the Queen of Saba was at the wisedom of Salomon to see how God preserveth his Church by his power and knowes wayes and meanes by his Wisedome to deliver it might ravish us with the consideration of his wisedome to cry out with Paul O the depth Rom. 11.