THe persons to whom he writ , described by their Vocation , and Sanctification .

In Vocation , he describes the fruits , kinds , and parts , necessity , diversity , in respect of time and place .

In Sanctification , that it followes Vocation , and is threefold ; how distinguished from Iustification , what place it hath in salvation .

THat wee may have the benefit of Redemption , wee must have both Reconciliation . Sanctification : and Continuall preservation in the estate of grace .

THe Salutation , wherein he wisheth three : Mercy . Peace , and Love . Of Mercy and Peace in this Sermon : Mercy fourefold .

That that concernes the soule , and salvation thereof , is sevenfold .

Peace three-fold : Externall . Internall . Eternall .

Outward prosperity and happinesse .

HAving spoken afore of Mercy and Peace , here he speakes of Love : Love is twofold : Of God to Man , Of Man to Man both set out by their Excellency , and their Effects .

The want of the latter noted , the kinds of Love condemned : finally , not onely Mercy , Peace , and Love , as positive graces are wished ; but the continnall increase and multiplication of them .

THe proposition in the second part of the Epistle vnfolded , that faith must be maintained , wherein two things : 1 They must labour to maintaine faith . 2 The reasons : and they are three : 1 From the person of the Apostle . 2 From the person of God . 3 From the person of the Adversary .

In this Sermon of the first , viz. that Faith must bee maintained with all earnestnesse ; and of the first reason drawne from the person of the Apostle ; namely , his love , his paines , and his mildnesse .

THe second reason drawne from the person of God that gives faith : wherein three : 1 That Faith is a gift . 2 That given once . 3 That given to the Saints .

THe third reason is drawne from the persons of the Adversaries , who are described 1 By their life . 2 By their end .

By their life that they 1 Creepe into the Church . 2 Be A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , men without God . 3 Be Libertines . 4 Are blasphemers , denying God and Christ , &c.

The three first here handled .

THe third reason from the persons of the adversaries , is further prosecuted in regard of the fourth branch , of their impiety in their life , 〈…〉 , the onely Lord , and our Lord Iesus Christ : wherein is shewed how many wayes God and Christ are denyed .

And prooved that God is the only God And that Iesus Christ is our Lord Iure Creationis . Iure Redemptionis .

THe third reason from the Adversaries is further prosecuted in regard of the end , which is by the Apostle here said to bee condemnation , and in that they are said to be before ordained to this condemnation , as by Gods decree .

The two parts of Gods decree , Election and Reprobation , largely handled .

NNotwithstanding they to whom he wrote knew before , yet he puts them in remembrance of the mercies of God in delivering the Israelites ; and his justice in destroying them , growing rebellious , Wherein note : 1 The necessity of inculcating , and often reiterating doctrines before knowne . 2 Gods mercy to the Israelites , especially in their deliverance out of Egypt , which is largely described . 3 The greater his mercies , the more grievous his punishments upon the contemners thereof .

THe punishment of the Angels that fell , which is to bee reserved in everlasting chaines : hence 1 Comfort to man , that though his malice be infinite , yet his power is limited . 2 Confusion to him , that though he be already punished , yet but like the malefactor in prison and fetters till the Assise : so he in chaines till the generall judgement , then his torments , as also the torments of all the damned are to be ●ncreased 〈…〉 of the Saints and Angels shall be encreased .

THe sinne of Sodome and Gomorrah , fornication and all manner of uncleannesse : the odiousnesse of this sinne , the evils that flowe from it , the evill it brings upon the Actors described .

The falls of the Saints , Noah , Lot , Solomon , not to be imitated .

The polygamie of the Fathers discussed , not justified .

The causes of Sodoms uncleannesse .

SOdomes punishment set out for an example to all uncleane persons :

So all examples , though not for imitation , yet for instruction .

The kinde of their punishment , Fire , and that eternall .

This described by divers names , by comparing it with elementary fire , by the degrees of punishment in it , all eternall and irremissible .

And how God squared their punishment to their sinne , and so doth he usually with all sinners .

MAny of the wicked mentioned , two handled : 1 They are sleepers . 2 Defilers of the flesh .

A Third sinne formerly mentioned here handled , namely , Despising Government . This shewed by rebellion and despightfull speaking . This sinne is odious , being the divels sin , & all rebels his children . Christ taught and practised obedience , and so did the Apostles , and Orthodox Fathers , and all Christians , even to heathenish and persecuting Emperours , rebellion unnaturall , a resisting Gods ordinance , a cause of all wickednesse and confusion .

They that despise government , doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 warre against God , and seeke to bring all to confusion ; these especially , the Anabaptists and Papists , who are here refuted and reproved , and obedience urged .

THe confutation of raylers and despisers of government , by the example of Michael , that would not raile on the Devill .

The distinction betweene an Angell and an Archangell .

The History of this dspute not extant , and the reason thereof .

The impudency of Satan assaulting an Archangell .

Meekenesse taught us by the example of the Archangell , Christ , his Apostles , and all the Saints .

Rayling and cursed speaking , though ordinary , yet odious , dishonours God , disgraces our brethren , and hurts our selves .

Whether rayling and cursing be lawfull , and how farre further we must learne to governe the tongue .

A Further reproofe of Raylers , whose hearts being poysoned with malice , make them uncapable of grace , but like dogs to barke and bite , and like Serpents to vent poysonous speeches .

The Separatists infected with this poyson .

Ignorance for the most part the cause in them , and Papists that raile on our Church and Doctrine : and in others that they practise this sinne . Therefore all should vse the meanes to get knowledge , which meanes are briefly described .

They that raile upon ignorance are condemned , much more they that doe it upon knowledge , as Iulian the Apostata . But the generall cause is Ignorance , though in some simple , yet in many affected and wilfull ; and these latter worse then the brute beasts , for they make vse of their naturall knowledge ; these abuse themselves in those things they know .

HAving described , and confuted the wicked , he execrate them , Because they follow the way of Cain , which is described to bee 1 Envy , 2 Prophannesse , 3 Hypocrisie , 4 Dispaire .

Every of which hee describes by many resemblances , and fearfull effects and dehorteth from them .

HE prosecuteth the second cause why Iude execrate the wicked ; which was because they became subject to destruction by the deceit of Baalams wages , transported by cotetousnesse .

The odiousnesse of which sinne , he describes in divers respects .

First , because i● i● the 〈◊〉 of all 〈◊〉 . Secondly , because so many woes are denounced against it .

Thirdly , it is the originall of all sinnes against God and Man .

Fourthly , it deprives of all the beatitudes mentioned , in Mat. 5. and of Heaven it selfe .

Hee dehorts from this sinne , by many arguments , especially two ; First , because the desire is never satisfied .

Secondly , because things desired be 1 Vncertaine , 2 Vnprofitable , 3 Hurtfull .

HE prosecutes the third cause why Iude execrate the wicked , because rebellious as Corah , where having prooved all government is Gods ordinance , whether Monarchy , Aristocraty , or Democrity ; and preferred Monarchy , hee concludes rebellion to bee a resisting of Gods ordinance , and pernicious to Church and Common-wealth , and to the rebels themselves .

Hee proceeds to the twelve and thirteene verses , and observes in them these wicked to be described 1 By their sinnes , 2 By their judgement . Their sins to be three : 1 Epicurisme , they eate and drinke without feare , feeding themselves . 2 Pride , like swelling waves , 3 Hypocrisie , set out by three comparisons . There First , like clouds without raine .

Secondly , like trees without fruit , Thirdly , like starres without light .

Their judgement blacke darkenesse , and this after amplified , Vers. 14. and 15.

In the handling , from the manner how the Apostle describes these sinners , by divers metaphors .

He observes first , that it is usual with the Spirit of God to use such metaphors , & therfore lawful for all Preachers in their Sermons to do the like .

Secondly , that the creatures , beside the consideration of their natures , give occasion of morall meditations .

Hee enters upon the first sinne , Epicurisme , describes it , shewes the drowsinesse of it in respect of the effects and end .

Hee dehorts from this sinne by many arguments .

Further in that they are said to feed themselves , two things are noted .

First , they doe not glorifie God , secondly , not releeve others .

Lastly , in that they are said to be blots in their Love-feasts , that it is a staine to the godly , to eate and feast with those Epicures , or other wicked ones .

And hee describes the Love-feasts , the institution , abuse , and abolishing of them .

HEE prosecutes the other two sinnes , Pride and Hypocrisie .

Hee shewes Pride to bee a vice abominable to God in generall . In particular hee prooveth it vaine , in respect of 1 God , 2 Men , 3 the Proud themselves .

That is naturally in all men , the godly themselves are sometimes overtaken by it .

It is expressed both in things pertaining to God and Man many wayes , though in all , yet most in the worst ; and it is not onely seene in life , but after death it brings shame and destruction , temporall and eternall .

Hypocrisie is 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 .

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 .

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 .

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.

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 〈◊〉 ●hing● , 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 .

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 .

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 ; but they that have beene mockers of God and Religion , most odious , most severely punished , yet all condemned as being persecutors , carnall , lose Libertines ; though they thinke themselves 〈◊〉 , yet they 〈◊〉 the bondslaves of sinne and Satan ; they are onely free that are the servants of God , and subdue their lusts , and they have thereby assurance of their election and salvation .

HEre he condemneth Sectaries , that make a division in the Church , which is one , and the true members thereof preserve unity among themselves ; these Sectaries are dangerous , as Idolaters . Three sorts of them , viz. Heretikes , Schismatikes , and Apostates , who are described and condemned .

Pride the root of Heresie and Schisme , though the Scriptures , the meanes to confute them , yet they pervert them to maintaine their errors . That we may avoid these , wee must keepe our hearts from infidelity , our minds from false opinions , and our conversation from scandall ; they are the chiefe Engines . Satans vse to overthrow the Church , making Sects and divisions , either for matters Ecclesiasticall or Temporall . These Sectaries are by Iude called naturall men , that is , unregenerate ; having no more then they drew from Adam , without grace and knowledge of heavenly things , yet practised many civill vertues , invented Arts , and in many things exceeded many that beare the names of Christians , though they had but naturall illumination , not the Spirit of Sanctification , and so Saint Iude addeth , having not the Spirit , that is , the Spirit of God ; and being without it , had no spirituall grace , but were led by the spirit of pride , errour , &c.

HAving set out the relation betweene Faith and Prayer , and the manifold and marveilous effects of Prayer ; and that it is not onely powerfull , but pleasant to God and the Saints themselves , he descends to divide Prayer into divers kinds in divers respects ; and sheweth how all must be uttered . Hee proceedeth further , to set out the excellency of Prayer by many resemblances , and manifold effects and uses ; having spoken of Prayer in generall , he comes to shew that it must bee in Spirit ; and sheweth what it is to pray in the Spirit , and that hee de●ineth , so as either the holy Ghost must be the Author of Prayer , being the Author of all Graces , yet so as the holy Trinity have a hand in it ; or secondly , that our Prayers must be spirituall and zealous , not carnall ; and with the lips hee reprove the Papists that require but an actuall intent , and sheweth it is the manner , not matter that God respects , That wee must take heed , that neither businesse nor multitude of cogitations steale away the times of prayer ; but that wee pray alwayes , with pure , zealous , and faithfull hearts , and then we may relye upon his promises for all good things .

HAving breifly shewed the relation betwixt Faith , Prayer , and Love ; he instanceth in Love , setteth out the excellency of it above all vertues , bewailes the want of it , and exhorts unto it , yet distinguisheth and sheweth it must be the Love of God which we must keepe our selves in , this he describes by foure properties : that it must bee 1 Holy . 2 Iust. 3 True . 4 Constant .

And condemnes the love of Atheists , carnall wordly men , and Papists , distinguisheth the love of God into 1 His love to us . 2 Our love to him .

His love to us , though infinite , yet described in divers respects : 1 By comparison . 2 By distinction . First , into his love 1 Immanent . 2 Transient . Secondly , 1 Generall . 2 Speciall . Thirdly , 1 Temporary . 2 Sempiternall

Our love to god he sheweth to be an effect of his love to us , and uses foure reasons to excite us to the love of God : First , à , mandato , from the Commandement of God : Secondly , 〈…〉 , from the Law of equity : Thirdly , à commodo , from , the manifold good that redounds to us by it : Fourthly ▪ 〈…〉 from our duty , he being our Father . Lastly , he sheweth the manner how we should performe it , and taxeth our fayling in the manner .

FIrst , observing how Saint Iude having give divers Precepts to the godly , commforts them with the hope of eternall life , he shewes this to bee the duly meanes to support the soules of the faithfull , and entreth into a large , learned , and elegant discourse concerning eternall life and the joyes of Heaven ; and sets them out , firtst to bee in themselves both unspeakeable and incomprehensible , yet that may be guessed at by comparison with the most excellent earthly things , and setteth out the glorious estate of the Saints both in body and soule , and reprooves such as are so delighted with this life , as they thinke not on eternall life , and confutes divers erronious conceits concerning this life , and againe describes it 1 By the eternity . 2 Infinite extent of the place . 3 The infinite kindes of pleasures .

Lastly , having set out the glorious estate , hee sheweth the meanes how wee should attaine to it , and that not by our merits , but Gods mercies , and the merits of Christ Iesus : and here he confutes the errour of the Papists , holding justification by works , either of themselves , or joyned with Christs merits , discovering the error , and discoursing the point largely and learnedly , and shewes that both election , vocation , justification , sanctification and salvation are all of grace and mercy .

HAving shewed the summe of the Apostles exhortation to be , that they should use discretion , he teacheth the necessity thereof in all sinners , that they and all should bee compassionate over the soules of them that are in danger to perish , comforting the weake , and terrifying the obstinate ; and hee admonishes all to suffer not onely the words of exhortation , but reprehension also . Lastly , expounding the Apostles phrase of saving by feare , to be the endevouring to save by excommunication , the chiefest discipline of the Church , he sheweth how fearefull a thing it is to bee cast out of the Church by excommunication , and distinguisheth of the kinds thereof , and describes thevses and ends thereof .

FRom Saint Iudes phrase of saving by pulling 〈◊〉 of the fire , he observeth first the fearefull estate of the wicked , by that and many other resemblances used by the holy Ghost , and especially that they are subject to sudden destruction , whereas the godly are provided against sudden accidents , or death ; secondly , in that he exhorts to save such , hee takes occasion to set out the excellency and necessity of the Ministery , being Gods ordinance to save soules ; and confutes the conceit of them that vilifie this function as unnecessary , and sheweth that it is the greatest happinesse that can come unto a people , to have a godly and learned Ministery , seeing they have thereby light , life , and salvation .

VPpon Saint Iudes Caveat , Hate the garment spotted by the flesh , &c. he sheweth that wee must bee so farre from sinne , as we● must abstaine from all appearance of evill , and avoid evill company , both in respect of God , ●hose enemies they are ; and of our selves , both in regard of our outward and inward estate . Further he sheweth , that we must hate sinne : first , because the whole Trinity hates it : secondly , because Satan , the enemy of God and our soules , is the Author of it : yet so as we must hate it , as it dishonours God , not as it dishonours us , and hate the sinne it selfe , not the person ( except a knowne reprobate ) and hate it for conscience sake , not for by respects : and he reproves those that are so farre from hating sinne , as they will not be drawne to leave sinne . And here taking occasion , of a fearefull earthquake hapning on Christmas Eve 1601. whilest hee was in the Pulpi● preaching , he discourses first of the fearefulnesse of this presage of judgement , as if the earth ( trembling under sinne ) threatned to swallow up sinners , or that some fearefull judgement was at hand . Secondly , for the time being Christmas Eve , he applyes it as a Caveat given of God , that the solemne Feast following might not be prophaned .