wee beleeve and this Faith is matter of Experience wrought in our hearts by the Spirit of God It is sufficient that that faith which wee doe beleeve is contained in the Scriptures Now whereas they object that we make it a thirteenth Article their fourteenth Apostle adds to these twelve many more articles of faith which he inforceth to be beleeved with the same necessity of faith as these twelve neither hath he onely entred upon Christs prerogative in minting new articles of faith but likewise they have usurped over all Christian Churches by adding Romane to the Catholike Church in the Creed A bold imposture But for speciall faith the maine office of the Holy Spirit is In opening generall Truths to reveale our particular interest in those Truths and to breed special Faith whereby we make them our owne because the Spirit of God reveales the minde of God to every particular Christian for as the things beleeved are truths above nature so the Grace of faith whereby we beleeve is a grace above Nature and created as a supernaturall eye in the Soule to see supernaturall truths Secondly Where sacred truths are truely apprehended there the Spirit workes an impression in the soule sutable to the things beleeved every Article hath a power in it which the Spirit doth imprint upon the Soule The Beleefe of God to be the Father Almighty breeds an impression of dependance reverence and comfort The Beleefe and knowledge of Christ crucified is a crucifying knowledge The true knowledge and faith in Christ rising is a raising knowledge the knowledge of the Abasement of Christ is an abasing knowledge because faith sees it selfe one with Christ in both states We cannot truly beleeve what Christ hath wrought for us but at the same time the Spirit of Christ worketh something in us Thirdly it is convenient for the giving of due honour to every person to consider of the worke appropriated to every one all come from the Father all are exactly performed by the Son in our nature for the Redemption of those that the Father hath given Him The Gathering out of the world of that blessed society which we call the Church into an holy Communion and the Sanctifying of it and Sealing unto it all the priviledges believed as Forgivenesse of sinnes Resurrection of the body and Life everlasting c. proceed from the Holy Ghost Fourthly it hath pleased the great God to enter into a Treaty and covenant of agreement with us his poore creatures the articles of which agreement are here comprized God for his part undertakes to convey all that concernes our happinesse upon our receiving of them by beleeving on him Every one in particular that recites these articles from a spirit of faith makes good this condition and this is that answer of a good conscience which Peter speakes of whereby being demanded what our faith is every one in particular answeres to every Article I beleeve I not onely understand and conceive it but assent unto it in my judgement as true and consent to it in my will as good and build my comfort upon it as good too me this act of Beleefe carries the whole soule with it Fifthly though it is wee that answer yet the power by which wee answer is no lesse than that whereby God created the world and raised Christ from the dead The answer is ours but the power and strength is Gods whereby wee answere who performes both his part and ours too in the covenant It is a higher matter to beleeve than the common sort thinke it For this answer of Faith to these truths as it is caused by the power of Gods Spirit so is it powerfull to answer all temptations of Satan all seducements of the world all terrours of conscience from the wrath of God and the curse of the Law it setteth the soule as upon a rocke above all Sixthly these Articles are a touchstone at hand to try all opinions by for crooked things are discernded by bringing them to the rule what directly or by immediate and neere consequence opposeth these is to bee rejected as contrary to the platforme of wholesome doctrine That one monster of opinions of the bread turned into the body of Christ by transubstantiation overthrowes at once foure Articles of the Creed The incarnation of Christ Ascension Sitting at the Right hand of God and comming to judgment for if Christs body be so often made of a peece of bread being in so many places at once here upon earth how can all these Articles be true Againe seventhly these grounds of Faith have likewise a speciall influence in direction and incouragement unto all Christian duties A holy life is but the infusion of holy truths Augustine saith well non bene vivitur ubi bene de Deo non creditur men of an ill beleefe cannot be of a good life wherupon the Apostles method is to build their exhortations to Christian duties upon the grounds of Christian Faith But we must remember that as faith yeelds a good life and conscience so a conscience is the vessell to preserve the Doctrine of Faith else a shipwracke of faith will follow If there bee a delighting in unrighteousnesse there will not be a love of the truth and if we love not the truth then there will be a preparednesse to beleeve any lye and that by Goâ— just judgement 2 Thes 2. 12. Eighthly as these fundamentall truths yeeld strength to the whole frame of a Christian life So they are so many springs and wels of consolation for Gods people to draw-from whereupon that good Prince George Anhalt whom Luthers time became a Preacher of the Gospell intending to comfort his brother Prince Iohn raiseth his comfort from the last three Articles Remission of sinnes Resurrection of the body and Life Everlasting which as they have their strength from the former Articles are able to raise any drooping spirit and therefore in the greatest agonies it is the readiest way to suck comfort from these benefits But I omit other things intending onely to say something by way of Preface And thus Good Reader I commend this worke unto thee and both it and thee to Gods blessing Thine in the Lord R. SIBBS AN EXPOSITION OF THE CREED SERMON I. ROM 3. 28. Therefore we conclude that a man is justified by Faith without the deeds of the Law AS the Children of Israel having sojourned long enough in Horeb were by Gods speaking to Moses commanded to remove thence and goe further off Deut. 6. So in some sort I may say we having in our ordinarie course gone through divers necessary points of Religion as the Lords Praier Repentance c. must now go on further to speake of the Doctrine of Faith a large and great Field ful of knowledge and exceeding comfort wherefore I shall have so much the more need to be helpâ— on by your prayers as my weaknesse and inhabilitie is unfit for so great
these be two things whereon the faith of a Christian turnes concerning our faith in God wee beleeve that there is one God in substance and yet three distinct persons the Father the Sonne and the Holy Ghost The Father who created us by his Power the Son who redeemed us by his blood and the holy Ghost who is the inlightner and sanctifier of all the faithfull therefore after our faith in God Christian faith informs us to beleeve there is a Church of God because it is a rich store-house of all his grace and goodnesse and his true Temple as Saint Paul saith 1 Cor. 9. 10. Know ye not that your bodie is the Temple of the Holy Ghost which is in you c Augustine saith well the right order of beleeving is first to beleeve in the blessed Trinitie and then in the true Church first to the Maker and then to the House first to the Builder and then to the Citie So our faith must be first in God and then by and by turne to the Church of God Now herein are two things to be observed 1. Vnder what forme we must beleeve 2. What it is we must beleeve First under what forme wee must beleeve The Papists say wee must beleeve in the Church and the Romish Testament is for it upon 1 Tim. 3. and Bellarmine is not farre behinde he saith after a sort and after a certaine kinde we are to beleeve in the Church sundry Divines are contrary to this and they say that a Christian is to beleeve in none but God not in Angell nor Archangell nor in any creature but in God as Iohn 14. Christ saith Yee beleeve in God beleeve also in me marke the ground why we must beleeve in Christ because he is God so 1 Pet. 1. 21. saith the Apostle Which by his meanes doe beleeve in God that raised him from the dead and gave him glory that your Faith and hope might be in him not in the Church in Angell or Archangell but in God onely And an ancient father saith we beleeve there is an holy Church but wee doe not beleeve in the Holy Church wee must beleeve in none but God and the reason is because the Church is not God but the house of God Eusebius saith wee must beleeve Paul and Peter but wee must not beleeve in Paul nor in Peter the reason is because it is a transferring of the honour that is due to God to the creature and Chrysostome saith it is one thing to beleeve a Party and it is another thing to beleeve in a partie but it is proper to the divinity to bee beleeved in Hence wee see the light is so cleere in this point as no man neede doubt of it and Thomas Aquinas one of their owne Doctors saith it is better for a man to beleeve there is a Church than for a man to beleeve in the Church wherein hee grounded himselfe on Pope Leo in whose power the Church was to rest themselves Since that time they have refused this and say that a man must beleeve in the Church affirming that there bee three ancient fathers Saint Ierome Epiphanius and Cyrill that takes it in the same sense as they doe As for one of these which is Saint Ierome there was a chiefe bishop of Rome that brings his argument for us and inferres that this particle in is to bee remooved because in his best workes we doe not so read it Now for the two other their credit is the lesse because Arrius was the first that brought it into his Creed and Cyrill followes him as for Epiphanius though at first he might be carried with the streame of the times yet afterwards hee was overswayed by a number of ancient fathers at Alexandria who expound and take it as we doe Therefore it is out of question and without controulment that wee are not to beleeve in the Church but the right forme of beleeving is to beleeve that God hath a Church a holy people a holy company that he will blesse and save eternally Secondly what it is we must beleeve there are three speciall things we must beleeve 1. We beleeve that God hath a Church 2. We beleeve it is a holy Church 3. Wee beleeve it is an universall or Catholicke that it was from the beginning it hath beene in all ages and it is all the World over First that God hath a Church People and Family here in this world his number of saved ones as I may say though we cannot see nor designe them out Paul tells us Heb. 11. 1. that Faith is the evidence of things that are not seene therefore though we doe not alwayes see the Church of God yet by Faith we must beleeve that God hath his people family and his number of saved ones for the same Saint Paul shewes us in the generall apostacie of the Iewes Rom. 11. That there is a seede and a little remnant left this he resolves us of from an Oracle of God that there were seven thousand left thou had not bowed their knees to Baal which were hid and secret therefore though wee cannot see or designe them out yee wee must beleeve that God hath his Church and company of holy people and his number of saved ones The Vs es are first to answere to a demand that the papists make Where was your Churches before Luthers time I answer I beleeve the Church of God hath beene in all ages and from the beginning and shall continue to the end of the World therefore although wee cannot see nor designe it out yet we beleeve there is a Church of God as Gen. 1. the Lord made two great lights the one to rule the day and the other to rule the night Now although wee cannot alwayes see these lights because there is some clouds that doe cover them or some thicke mist yet faith doth assure us that those lights be still so it is with the Church of God though it be not patent and visible at all times yet Faith doth assure us that there is a Church of God still Secondly seeing that God hath his Church in all ages and his number of saved people Therefore every man must labour to bee one of that number for though God hath his Church and number of saved ones if we doe not appertaine to this Church and be of this number what are wee the better We see when Noah made his Arke all that did not get into it did perish in the waters so though God hath his Church and number of saved ones yet if wee doe not labour to bee of his Church and people we must perish Now for the better clearing of this point wee will shew 1. What the Nature of the Church of God is 2. What be the divers parts of it 3. The diverse estates of the Church of God here in this world 4. What be the true markes and notes of the true Church 5.
to thanke God that it is not so common amongst us as it hath been There is also another fault amongst us that a poore man many times stands excommunicated three or foure yeers together indeed there may bee a fault in the poore man to stand so long but let us take heed it bee not for want of our helpe Therefore as wee are ready to contribute to the necessities of their bodies so we should bee to contribute to them in this case But here may a Christian demand whether were a man best to give money or to stand excommunicated still this question I will answer by another question what if a man fall into the hands of Theeves were hee better to lose his money or his life I answer hee were better to lose his money because his life is the greater even so a man were better to lose his money than the meanes of grace which is the greater Another may here object and say I but how if a man cannot bee absolved without hee should sinne against God and offend his conscience To this I answer that if the case be so that he cannot be absolved but he must sinne against God then hee were better lose the Communion of men which is the lesser than the Communion of God which is the greater as Iohn 9. wee see the blind man whom the Pharisees had cast out Christ meets with and said unto him doest thou beleeve in the Sonne of God as if hee should say notwithstanding this censure thy cause is good thou art a blessed man in like maner although the censure of excommunication hath passed upon thee if thou beleevest in the Sonne of God thy case is good this may comfort Christians Lawyers have a saying that unjust Lawes binde no man and Bellarmine saith that there is a double Communion an externall and an internall Communion the externall Communion of the Church of God is in the word preached prayer and in Sacraments the internall is in the graces of the Spirit Faith love and other graces Now a man may bee cast out from the externall Communion the word and Sacraments as when a man is put into prison or banished and yet may have the internall Communion with the Church a man may be cut off from his brethren in regard of outward societie but hee can not bee cut off from Christ And these bee the uses wee are to make of this point Now that wee have spoken of the Nature of the Church in the next place we are to speake of the properties of it which are two 1. It is a Holy Church 2. It is a Catholike Church First The Church of God is Holy there is a company of Holy People here in this world as Zech. 8. 5. thus saith the Lord I will returne unto Sion and will dwell in the midst of Ierusalem and Ierusalem shall be called a Citie of Truth and the Mountaine of the Lord of Hosts and the Holy Mountaine so in Dâ—â—iel the Church is called the Holy People of God and Revel 22. 2. saith S. Ioh. And I saw the holy Citie the new Ierusalem come downe from God so also 1 Cor. 3. 17. Saint Paul saith For the Temple of the Lord is Holy which ye are Therefore seeing the Church of God is an assembly of Holy People accordingly as it is Holy wee the Members thereof must labour to be Holy Now the Holinesse of the Church is opposed unto three things that seemeth to take away Holinesse from it First the judgement of the world for it thinkes that of all societies they are the vilest and the worst they thinke them to be but a company of dissemblers and hypocrites that professe the Word but deny the Power of it but we that are Christians beleeve that the Church of God is Holy though the World thinke them a company of dissemblers David saith Psal. 13. Yet God is good to Israel even to the pure in heart and in the 14. of Deut. 2. we read For thou art an Holy People to the Lord thy God and the Lord hath chosen thee to be a precious people to him Therefore howsoever the World condemnes them yet wee beleeve that God hath a Holy company of People in the World The second thing that seemeth to take away Holinesse from the Church is that it is a united company of good and bad together for I have shewed you that the Church of God is like to a Flocke wherein are Sheepe and Goates a Floore wherein is Corne and Chaffe a Field wherein are Tares and Wheate and yet these bad persons are no true Members of the Church but like bad humours in the body Againe the Faith of a Christian opposeth and doth beleeve that there is a company of Holy People and that the wicked that live amongst them doe not defile the Holy things of God for it is Pauls rule 1 Cor. 11. 26. Let a Man therefore examine himselfe c. whereupon saith Augustine Marke thou that art a good Man thou mayest eat and drinke with comfort if thou doe examine thy selfe and againe he that eateth and drinketh unworthily eateth and drinketh his owne damnation not so to thee that art a good Man but to the wicked that came like swine without any preparation at all The third thing that seemes to take away holinesse from the Church is the remainders of sinne and corruption for there is no Man in the estate of Grace but hath complained of this So David Psal 40. 12. My sinnes hath taken such hold on me that I am not able to looke up and Paul complayneth Rom. 7. The good thing that I would doe that doe I not but what I hate that doe I c. so in the best estate there is some remainders of sinne Therefore although the World and the Divell should condemne them yet we beleeve the Church of God is Holy SERMON LXVII 1 CORINTHIANS 3. 17. For the Temple of God is holy which yee are HAving spoken of the Nature of the Church we began to speake of the Properties of it the last day being two First we beleeve the Church of GOD is Holy Secondly that it is Catholike agreable to that part of our Christian profession Now the Church of God is holy foure manner of wayes First In regard of the Holinesse of their Faith or by the Holinesse of their Faith All other societies are fouly spotted and tainted with errour against the foundation but this remaines unspotted in the foundation therefore the Church is Holy because their Faith is Holy So Iude 20. But ye beloved edifying your selves in your most holy Faith keepe your selves in the Love of God So Matth. 7. 6. saith our Saviour Give not that which is holy to Dogges It cannot be denyed but that there may bee errours in the true Church for as they bee subject to all other sinnes so are they to the sinne of ignorance as
direct her to Heaven in the Church are the Springs of life and salvation there are the Scriptures and the meanes of holinesse all other companies and societies have not the like The Papists say that they have more meanes of holinesse than we by their Fasting Pilgrimages Castigations and such like trumperies but I would have them to consider what Saint Paul saith in the 1 Tim. 4. 8. Boâ—ily exercises profit little marke saith a good man hee doth not say they profit nothing but they profit little when they want the maine as Augustine saith they runne apace and the more speede they make the further off they be from Heaven Now the Papists faile in too maine things first in the true ground secondly in the true meanes of holinesse First in the true ground for before our workes be accepted our persons must be in favour for our works cannot please God till our persons please him as Gen. 4. 4. But the Lord had respect unto Abel and to his sacrifice Some thinke to please God with their good deeds and never seeke to have their persons accepted by the meanes of Christ and therefore they faile in the ground Secondly they faile in the true meanes for righteousnesse and holinesse come by union with Christ being ingrafted and planted into Christ by a true faith that the life that they live they may live in the Sonne of God and so Christ derives his holinesse to them but if they bee not united and knit to him they doe not live in him Wherein they may be compared to a Man that takes a Siens and bindes it to the barke of a tree then waters it and bestowes great paines about it neverthelesse it withers because it is not ingrafted into the tree so because they be not planted into Christ to draw holinesse from him therefore though they take great paines yet all comes to nothing so that they faile in the right ground and true meanes of holinesse Now because the true meanes of holinesse is in the true Church therefore it must bee every Mans wisedome to take his best advantage by the use of good means to profit by it We see the little Bees though they keepe their hives in a wet day yet when a storme comes they will get up so much the sooner and be the more painefull in like manner if we be hindred by foule weather or by sicknesse when God offers us occasion we should be so much the more painefull and diligent because the true meanes of holinesse is in the Church Here let us apply to our selves First seeing then the Church of God is Holy therefore it must bee every mans care to be holy for if there be any disproportion or dissimilitude in any of the members it makes a deformitie in the body as if one hand bee long and another short one hand white and another blacke one cheeke red and another pale one eye cleare and another thicke so when one member is holy and another prophane when some make conscience of their wayes and other live in grosse sinnes this makes a deformed body therefore it must be the care of every one as the Church is holy so to bee holy Wee see the wilde beasts that were savage and cruell before they came into Noahs Arke when they were there they laid aside their ferocitie and wildnesse and became tame and gentle so though we were called beasts before we came into the Church of God yet now when we be once in the same we should leave all our wildnesse and prophanenesse and labour to be holy We know what was Thâ—maâ—s speech to Ainmon such a thing as this ought not to be done in Israel so when we are tempted to any sinne or uncleannesse we should say likewise such a thing as this ought not to be done in the Communion of the Church nor by any member thereof Secondly seeing the Church is holy wee must take heede that wee doe not disgrace or defile it that are the members of it for the shame disgrace and blot doth not rest on our selves but on the Church as in Iohn we see when the buyers and sellers had polluted the Temple Christ makes a whip and whips them out now if Christ was thus displeased with them that defiled the materiall Temple much more will he be with those that defile the spirituall Temple 1 Cor. 5. 1. The Apostle reproves the Church of Corinth in these words It is reported that there is fornication amongst you such as is not so much as named amongst the Heathen whereupon saith Chrysostome Marke he doth not say such an one and such an one hath committed fornication but it is reported commonly that you have done it you that bee professours and religious and therefore you have disgraced the Church of God by your sinnes and brought a blot on it you I say that bee the members of it because the Church of God is holy and you bee unholy Thirdly seeing the Church of God is holy wee must take heed we doe not meddle with it to annoy it and to hurt it It is the charge that God gives Psal 105. 15. Touch not mine anointed and doe my Prophets no harme so Zech. 2. 8. God sayes hee that toucheth you toucheth the apple of mine eye and 1 Cor. 15. 9. saith S. Paul For I am the least of the Apostles which am not meet to bee called an Apostle because I persecuted the Church of God and Senacherib though he overcame many countries and Kingdomes yet when hee came to besiege Ierusalem the Angell of the Lord destroyed his Hoast so that he was compelled to goe home with shame So Revel 20. 9. when Gog and Magog went to compasse the Tents of the Saints and the beloved citie it is said fire came downe from Heaven and devoured them therefore men must take heed how they meddle with the Church to annoy or hurt it Fourthly seeing the Church of God is holy it must bee our care to keep it so and to rid it of drunkards whoremasters and uncleane persons so wee see 1 Cor. 5. 13. saith the Apostle Put away from amongst you that wicked man it must bee the care of the Church to rid out them that bee evill Chrysostome saith if a man should have a fountaine committed to him to keep for a King would hee let Hogges and beasts descend into it with their feete to mud and puddle the water so saith hee thou that art a minister God hath committed a fountaine to thee to keep not a fountaine of water but a fountaine full of life and Spirit and the bloud of Christ therefore it must bee thy care to keepe the fountaine pure and not to let every beast come in to defile the same seeing the Church of God is holy it must bee thy care to keepe it holy and that no man doth defile the holy things of God Thus much for the
AN EXPOSITION OF THE CREED OR AN EXPLANATION OF THE ARTICLES OF OVR CHRISTIAN FAITH Delivered in many afternoone Sermons by that Reverend and worthy Divine Master Iohn Smith late Preacher of the Word at Clavering in Essex and sometime Fellow of Saint Iohns Colledge in Oxford Now published for the benefit and behoofe of all good Christians together with an exact Table of all the chiefest Doctrines and Vses throughout the whole Booke Vprightnesse hath boldnesse HEB. 11. 6. But without Faith it is impossible to please Him for hee that commeth unto God must beleeve that Hee is and that Hee is a rewarder of them that diligently seeke Him AT LONDON Imprinted by Felix Kyngston for Robert Allot and are to bee sold at his shop at the signe of the blacke Beare in Pauls Church-yard 1632. TO THE RIGHT HONORABLE AND NOBLE LORD EDWARD LORD MOVNTAGVE OF BOVGHTON Right Honorable THere hath beene both in former Ages of the Church and also in these latter times that zealous desire and endevour in many worthy Divines to advance true Religion and to benefit the church of God that they have not onely by their assiduous preaching in their life time wonne many soules to God but also have left divers monuments in writing whereby they being dead doe yet speake and the holy Doctrine by them taught is transmitted and propagated to posterity after them Amongst whom Mr. John Smith late Minister of Clavering in the Countie of Essex a man much reverenced for his Religion Learning Humilitie and Holinesse of life whilst he lived whose memorie is also very pretious with good men since his departure out of this life besides his indefatigable paines which he tooke in dispensing faithfully the Word of life did leave behinde him certaine Treatises in writing which in the judgement of some godly men were like to prove profitable to the Church but because they were left by him not perfectly digested into order as having no intention to present them to the publike view such was his Modestie and Humility therefore some of his friends at the intreatie of me and my wife the Relict of the said M. Iohn Smith her former deare husband having direction from us have taken great paines to gather them together to make them readie for the light which their industrie as it was very acceptable to us so we were very desirous that the fruit thereof might redound unto many and therefore did cause commit them to the Presse knowing that any good the more it is communicated the better it is And this Treatise containing the Summe of Faith being as it were a Christians free-hold for which he ought to contend â— anquam pro aris focis We thought it not unworthy to present unto your Honorable Patronage being an Orphan deprived of its owne Father hoping that by your Honours countenance and approbation it shall the better bee accepted of all true hearted Christians and I was the more imboldned hereunto because of your Honours zeale to true Religion Reverence the Word of God Love and bountie to the faithfull and deserving Preachers thereof Goodnesse towards all men Iustice and Equitie in the Common-wealths affaires and great Care of the good of your Countrie which is not onely experimentally knowne to me who am by many speciall Interests obliged to your Honor but also to all other in these parts who are so happy as to have continuall proofe thereof And though this poore Posthume is permitted to venter abroad naked as it were without those rich Robes Ornaments and quotations wherewith the Father if he had lived might plentifully have inriched it Yet I most humbly crave your Noble Protection for it and favorable censure of both the Worke and Publisher so shall your Lordships Noble favor herein yet further binde me Your Honors truely devoted and much obliged ANTHONY PALMER To the Christian Reader IT is availeable for the better entertainment of this worke to know something concerning the Author concerning the worke it selfe and concerning the Argument for the Author my acquaintance with him was especially towards the declining part of his yeeres at what time as they speake of the Sunne towards setting the light and influence which comes from worthy men is most mild and comfortable The gifts of men then perhaps are not so flourishing as in their younger time but yet more mature and what commeth from them is better digested In the prime of his yeares hee was trained up in S. Iohns Colledge in Oxford being there fellow of the House and for Piety and Parts esteemed highly in the University of those that excelled in both Afterwards he grew to that note that he was chosen to reade the lecture in Pauls succeeding therein that great lâ—â—ned man Doctor Andrewes late Lord Bishop of Winchester which he discharged not onely to the satisfaction but to the applause of the most judicious and learned hearers witnessed by their frequency and attention Not long after he was removed to a pastorall charge in Clavering in Essex where being fixed till his death hee shined as a starre in his proper spheare This good mans aime was to convey himselfe by all manner of wayes into the heart which made him willingly heard of all sorts for witty things onely as they are spoken to the braine so they rest in the braine and sinke no deeper but the heart which vaine and obnoxious men love not to bee touched that 's the marke a faithfull teacher aimes to hit But because the way to come to the heart is often to passe through the fancy therefore this godly man studied by lively representations to helpe mens faith by the fancy It was our Saviour Christs manner of teaching to expresse heavenly things in an earthly manner And it was the study of the wise man Salomon becomming a Preacher to finde out Pleasant words or words of delight but when all paines is taken by the man of God people will relish what is spoken according as their taste is It falleth out here as it doth in a garden wherein some walke for present delight some carry flowers away with them to refresh them for a time some as Bees gather honey which they feede on long afterwards some spider-like come to sucke that which may feede that malignant and venemous disposition that they bring with them There cannot be a better Character of a man than to observe what hee relisheth most in hearing for as men are so they taste so they judge so they speake Ezekiel besides Propheticall gifts fit for so high a calling had no doubt a delightfull manner of expression of himselfe whereupon the wickeder sort of Iewes engaged in sinfull courses came to heare him but as a Musitian to please their eares neglecting the authoritie of his Person and the weight of his message it s no wonder therefore if in these dayes people sticke in the barke and neglect the pith though sometimes it falleth out with some as with Augustine hearing
Ambrose whilst they bite at the baite of some pleasing notions they are at the same time catched with the Spirits hooke Hee was skilfull in the originall languages and thereupon an excellent Text-man well read in writers that were of note in the severall ages of the Church which made him a well-furnished and able Divine his judgement was cleere and his conscience tender and which helpt him most he brought to the great worke of the ministerie an holy and gratious heart which raised and carried him to aimes above himselfe and the world In his conversing he was modest fruitfull wise and winning in his expressions witty and gracefull in so much that hee hath left a fresh and a sweet remembrance of him untill this day Towards his end her grow more spirituall setting light by all things here below and onely waited as his expression was for the comming of the Comforter at length his worke being finished breathing out his life with that wish of the spouse Yea come Lord Iesus Thus much I thought not unfit to be made knowne of the Man Now for the Worke it selfe it must be considered by the learned Reader that these things were spoken though to a People high-raisd in knowledge and more refined than ordinary by his teaching yet to the People not with a purpose that they should come to the view and censure of the learned But though they were delivered to the peopâ—â—â— yet are they not so popular but if my love to the man and the Worke deceive me not they will have the best Reader either more learned or more holy or both It must therefore bee remembred for the more favourable acceptation of this Worke that these Sermons were taken by one of his Parish a man though pious and of good parts yet not skilfull in the learned languages and therefore it must needs bee that many apt and acute sentences of the Fathers by which this learned man did use to beautifie and strengthen the Points hee delivered are fallen to the ground and lost for lacke of skill to take up But howsoever much of the spirits bee lost yet heere you have the corpes and bulke of the discourse and not without some life and vigour wherein this is peculiar in his manner of handling that hee hath chosen fit texts of Scripture to ground his exposition of every article upon Now for the Argument it selfe the Creed I thinke it fit to premise something because it hath beene omitted by the Author or at least not gathered with the rest The Creed is of middle authority betweene divine and humane and called the Apostles Creed not onely for consanguintty with the Apostles Doctrine but because it is taken out of the Apostles writings and therefore of greatest authority next the Scriptures It is nothing else but A summary comprehension of the counsell and worke of God concerning our supernaturall condition heere and hereafter The Doctrine of Salvation is spread through the Scriptures as spirits in the Arteries and blood in the veines as the soule in the body And heere for easier carriage the most necessary Points are gathered together as so many pearles or pretious stones that we might have a ready use of them upon all occasions being as it were a little Bible or Testament that Christians of all rankes as suited for all conditions may beare about with them every where without any trouble In every Article there is both a shallow and a depth milke for babes and meat for strong men Though there be no growth in regard of fundamentall Principles which have beene alike in all ages of the Church yet there hath and will be a proficiencie in regard of conclusions drawne out of those Principles The necessities of every Christian and the springing up of unsound opinions in the Church will continually inforce diligence and care in the further explication and application of these fundamentall truths It will not therefore bee amisse to set downe a few Directions for the more cleere understanding of the Creed and for the better making use of it And first for the understanding of it It hath the Name of Creed or Beleefe from the act exercised about it to shew that it doth not onely containe Doctrine to be beleeved but that that doctrine will doe us no good unlesse by mingling it with our Faith we make it our Beleefe therefore both the Act and the Object are implyed in one word Beleefe Secondly from the Execution in creation and incarnation wee must arise to Gods decree nothing done in time which was not decreed before all times knowne unto the Lord are all his workes from the beginning of the world Thirdly wee must arise from one Principall Benefit to all that follow and accompany it as in forgivenesse of sins follow righteousnesse Peace and Ioy the Spirit of Sanctification Christian liberty c. though the Articles be nakedly propounded yet are we to beleeve all the fruits and priviledges So to Gods creating of heaven and earth we must joyne his Providence in upholding and ruling all things in both Fourthly in the Consequent wee are to understand all thâ—â— went before by way of Cause or Preparation as in the Crucifying of Christ his preceding Agony and the Cause of it Our sinnes and the love of God and Christ in those sufferings c. Fiftly though we are to beleeve Circumstances as well as the thing it selfe yet not with the same necessity of Faith as it is more necessary to beleeve that Christ was crucified than that it was under Pontius Pilate though when any Circumstance is revealed we ought to beleeve it and to have a preparation of minde to beleeve whatsoever shall be revealed yet in the maine points this preparation of minde is not sufficient but there must bee a present and an expressed faith We must know that as in the Law he that breaketh one Commandement breaketh all because all come from the same authority so in the grounds of faith he that denies one in the true sense of it denies all for both Law and Faith are copulatives the singling out of any thing it contrary to the obedience of faith For Particular and dayly use wee must knowâ— First that every Article requires a particular faith not onely in regard of the Person beleeving but likewise in regard of the application of the Article beleeved or else the Dev â—â— might say the Creed for he beleeves there is a Creator and that there is a Remission of sinnes c. but because hee hath no share in it it inrageth him the more Our adversaries are great enemies to particular faith and thinke we coine a thirteenth Article when wee inforce particular assurance because say they particular men are not named in the Scripture and what is not in Scripture cannot be a matter of faith But there is a Double Faith a Faith which is the Doctrine wee doe beleeve and Faith which is the grace whereby
mighty able to goe through with that he is appointed and therefore as mighty Sampson rose at midnight and carried away the gates of Gaza unto the top of an high mountaine so this Christ the mighty one hath risen from death and carried away the gates of hell and of death and is ascended into Heaven by reason whereof Heb. 7. 25. It is said He is able perfectly to save them that came unto God by him seeing he liveth ever to make intercession for them therefore wee come not to a weake man as the other high Priests were but to a mighty One. This is a comfort unto a Christian that God hath furnished him with gifts and graces and hath enabled him to goe through this great worke of redemption therefore he will not leave it in the middle but will goe through with the great worke assigned him it was the comfort of the Leper Matth. 8. when he came to Christ that if Christ would he could make him cleane so it is the comfort of a Christian when hee knowes there is power in Christ to helpe him that Christ the Lord if hee will can make him cleane and save him Thirdly by his anointing the party was made gratefull and acceptable to all that had to deale with him as in the Law the Priests and Prophets and Kings such as were anointed drew all to them whom they had to doe withall in delight of their persons and their sweet anointments that was powred upon them so the anointing of Christ and the sweete graces of the Spirit powred without measure on him doth draw all that have to deale with him to delight in him His Person was first acceptable to God secondly to the Church First hee was acceptable to God as Ephes. 5. 2. it is said And hath given himselfe for us to be an offering and a sacrifice of a sweete smelling savour to God When our sinnes were upon him they made a strong and stinking smell in the nostrils of God the sinnes wee live in and be guilty of therefore if it were not for this same sweete ointment that is powred out on him the graces of his Spirit our sinnes would make us odious and hatefull in the sight of God such a strange and stinking smell our sinnes have Now as the Person of Christ was made delightfull and acceptable to God so he was acceptable to the Church as Cantic 1. 2. it is said Because of the savor of thy good ointments thy Name is as a pretious ointment powred forth therefore doe the virgins love thee all that be virgins that have chast soules so Psal 45. 8. All thy garments smell of Myrrh Aloes and Cassia therefore Kings daughters stand at thy right hand and the honourable women the gallant people of the world are drawne by the sweetnesse of his cloathes But it is a pitifull thing to see the world doth not delight light in the presence of Christ and are not drawne unto him the reason is because they doe not smell the sweet ointment that was powred out upon Christ they smell a sweetnesse in their pleasures profits and in their sinnes but they doe not smell the sweet ointment powred out on Christ and therefore they doe not seeke to him and delight in him We see in the Gospell that the people flocked thronged and followed after Christ three daies journey together what was the reason of it because they had tasted of the Spirit and had smelt of this same sweet ointment which made them leave all and follow him so the graces that were powred upon him made him delightfull to all that had to deale with him to God and to the Church The second maine thing is with what he was anointed in the Law they were anointed with materiall oyle As 1 Sam. 10. Samuel powred out an horne of oyle on Saul but Christ was not anointed with materiall oyle but with the holy Ghost with the gifts of the Spirit of which the oyle was but a shadow as Esai 61. 1. The Spirit of the Lord is upon me because the Lord hath anointed me therefore the anointing of Christ is not by powring out materiall oyle on him but by powring out the gifts and graces of the Spirit upon him Psal 45. 7. it is said that God had Anointed him with the oyle of gladnesse above his followes Now the reason why these graces are compared to oyle is because oyle will soften and make a thing supple for take a little oyle and anoint any one part and it will make that part lithy and nimble or take a little oyle and put it into a locke and it will make it nimble to stirre this way and that way so if once a little of this oyle bee powred into our hearts it will make us quicke and nimble which before were slow and dull in the service of God this is one reason why it is compared to oyle Of Sampson Iudg. 14. it is said that the Spirit of God came upon him and then he was able to doe great matters and Acts. 2. when the holy Ghost came downe upon the disciples in cloven tongues then they were able to speake to Gods glory and when the Spirit of God came upon Saul he would prophesie so then wee see the Spirit of God will make a man fit and nimble for any service that God doth call unto many men complaine they bee heavy harted and dull in the service of God and they cannot pray let them get but a little of this oyle and it will make them fit for any service and duty that God requireth Secondly it is called the Oyle of gladnesse because it makes every man glad that hath it for let a man have but a drop of this Oyle and it will make him glad more to rejoyce than all things else The worldly man delights in his profits the wanton in his pleasure but if we have but a drop of this oyle it will make us rejoyce in the love and favour of God Psal 4. 6 7. David saith Lord lift thou up the light of thy countenance upon us this shall glad our hearts more than they of their great increase of corne and wine and oyle so if wee get but a little of this oyle the graces of his Spirit it will make us glad Act. 8. 37. The Eunuch had but a little of this oyle and he went away rejoycing the city of Samaria had but a little of this oyle and they received the word with great joy There be a number complaine they cannot be merry they have joy in nothing the reason is because they want this oyle therefore let us fling away our sinnes and corruptions labour to repent of them and get of this oyle that makes every man glad which made Paul and Silas sing at midnight in a dungeon and the three Children rejoyce in the firy furnace and Peter sleepe in his chaines what was the reason of this because they had got a
Prophet of the Church and how he is the Priest hath beene shewed already it remaineth now to shew you how he is a King for it is nothing to admit him to bee the Prophet or to be our Priest unlesse we admit him to be our King Now that he is the King of the Church can no doubt for Psal 2. it is said I have set my King upon the holy hill of Sion and Zech. 9. he sayes O Daughter of Ierusalem behold thy King commeth unto thee c. And Luk. 1. 32. the Angell saith He shall be great and shall be called the sonne of the Sost High and the Lord shall give unto him the throne of his father David and hee shall raigne over the house of Iacob for ever and of his kingdome shall bee none end so we may see it is plaine that Christ was a King indeed Christ did refuse to bee a King Ioh. 6. 15. because they would have made him a temporall king there he departed into a Mountaine but when he was before Pilate Ioh. 18. 38â— Pilate asked him if hee were a King Christ telleth him For this cause was I borne and for this cause came I into the World that I should beare witnesse to the truth Now there be foure Kingly duties that Christ doth exercise towards his Church First Hee doth gather and draw Subjects to himselfe by his Word and Spirit it is not with the Kingdome of Christ as with the kingdomes of the world for first they be constituted and gathered and then they have a king set over them as we see in David his kingdome was constituted before hee was king but Christ hath not a Subject in his Kingdome but he must draw him for ther is no man that is born a subject of his kingdome but he must draw him out of another kingdome out of the kingdome of the divell to make him a subject in his kingdome so we have it Who hath delivered us from the power of darkenesse and hath translated us into the Kingdome of his deare sonne we see that Christ must draw us out of another kingdome to make us subjects in his Kingdome Iob. 10. 16. Other sheep have I also which are not of this fold them also must I bring This is a peece of his Kingly care to draw aliens and strangers unto himselfe to make them subjects in his Kingdome we see in experience if a goodly Kingdome be set up and great priviledges belong unto it men wilseeke to be subjects of it and yet Christ hath set up a kingdome and there are few that seeke to bee subjects of it notwithstanding all the kingdomes in this world are not like to it in regard of the glory and excellency and of the goodly priviledges that doe belong to it yet what ado hath Christ to make men his subjects he is someitmes drawing of a man twenty or thirty yeares ere he can make him a subject of his Kingdome Here wee are to consider the infinite goodnesse of God to us that when we were under the kingdome of the divell at ods and war with him yea even when wee were at defiance with him then hee was not contented till he had drawne us home to himselfe to be made subjects in his Kingdome here wee may wonder and admire at his goodnesse that when men were at warre and at defiance with him hee laboreth then to draw them unto repentance as Ezek. 16. 6. When I passed by thee and saw thee polluted in thine owne bloud I said unto thee when thou wast in thy blood Thou shalt live even when we be in our sins the Lord sheweth compassion unto us Act. 12. 7. When Peter was in prison and asleepe in his chaines the Angell of the Lord came and smote him on the side and bad him arise and the chaines fell off from his hands as the Angell brought him out of prison into the City and threw the Iron bolts from him so the Lord doth to us wee lie in our sinnes asleepe hee comes and strikes us in our consciences not on our sides brings us through the Iron gate places of danger and never rests till he have brought us into the Citty to make us subjects to his kingdome that were formerly ever subjects to the divels kingdome The second Kingly duty of Christ is That he governs his people by just and equall Lawes Psal 45. 6. he saith Thy throne O God is for ever and ever the Scepter of thy kingdome is a Scepter of righteousnesse Thou lovest righteousnesse and hatest wickednesse c. And Esai 7. The increase of his government and peace shall have no end he shall sit upon the throne of David and upon his Kingdome to order and to establish it with judgement and with justice from henceforth and for evermore so Christ is our King to governe us by just and equall Lawes this is the Kingly office of Christ therefore every one that will bee a subject to Christs Kingdome must be ruled and governed by his Lawes wee see men can be contented to be subjects to his Kingdome c. yet they will not be governed and guided by his Lawes for they will sweare though Christ saith Sweare not all he hath made a Law that we should not lye yet men will lye he commanded that men should not prophane the Sabbath and many will prophane it but every one that is a subject to Christs Kingdome must live by the Lawes of Christ it is a great fault that men professe themselves to bee Christians and yet will not bee ruled by his Lawes Ioh. 19. 7. The Iewes said they had a Law and by that Law Christ ought to dye Indeed it was a Law of their owne making for there is no Law of God to put an innocent and harmelesse man to death but it was a Law of their owne so wee make a Law to our selves that men may sweare or lye and whatsoever become of our neighbours looke to our selves but it is of our owne devising it is no Law of God the old Souldiers bowed the knee to Christ and yet they spit in his face they set a crowne of thornes on his head and put a reede into his hand so it is with the world still though they call him their father and king yet they will not bee ruled by him but even as it were spit in his face and set a crowne of thornes on his head this is that which the world cannot away with nor brooke that he should bee their king to governe and guide them they can be contented he should dye for them to save them but cannot indure that Christ should rule or raigne over them Luk. 19. assoone as Christ came amongst them they said Wee will not have this man to raigne over us so Psal 2. Let us breake their bonds and cast away their cords they cannot abide to bee tyed to Christ to bee tied to prayer and to holy duties this is such
3. Faith Adoration as Heb. 1. 6. When he brings his first begotten into the world he saith And let all the Angels worship him Invocation as by Stephen who called on God and said Lord Iesus receive my spirit so of Saul Act. 9. 14. it is said that hee bound all that called on the name of the Lord. Faith as Iohn 14. 1. Ye beleeve in God beleeve also in me to which purpose is that Act. 17. 3. Therefore wee may see by these arguments that Christ is God and to take heed of this brutish opinion of the Arrians Now what be the consequents of this that he was not a bare man but he was God also who did redeeme us There bee divers reasons why he onely should redeeme us First because he that did redeem us must beare the burthen of al the sins due to al men that hath beene and shall be now there was none that could doe this because the wrath of God was infinite save Christ Iesus for let the wrath of God come upon the Angels they are not able to beare nor stand under the burthen of it but it will presse downe and sinke them as low as Hell Secondly he that should redeeme us must pay a price Incomparable better and more worth than the bodies and soules of all men that ever were now there was none that could doe this but God and therefore he must bee God who redeemed us Thirdly he that should redeeme us must put on all our sinnes even all the sinnes that had been committed and shall be from the beginning of the world to the latter end and apparell himselfe with them but there is no man no Angell able to doe this and to stand before God unlesse there be infinite goodnesse in him to countervaile the justice of God therefore it must be God that must doe it The second branch is that we doe beleeve he is the onely Sonne of God not by creation as the Angels spoken of Iob 1. 6. nor by adoption and grace as men Ioh. 1. but by communicating his nature and essence to him Now this doth commend the goodnesse and mercy of God to us that when wee had sinned against him and had no way to redeeme our selves he having but one Sonne and his onely begotten Sonne yet gave him to dye for us so to redeeme us The uses are first seeing Christ is the only Son of God let us labour to become one with him and then we shall also be the sonnes of God as Ioh. 1. 12. But as many as received him to them he gave power to be the sonnes of God and Gal. 3. 26. For ye are all the sonnes of God by faith in Christ Iesus I know there is never a one here present but could be contented to be the sonne of God let us then labour to bee with Christ by faith and so we shall become the sonnes of God for hee draweth all his members into the same dignity with him David accounted it a great matter to be the sonne in law to a king so Moses to be a sonne to Pharaohs daughter howsoever he refused it afterward Now if it bee such a great matter to bee sonne in law to an earthly king much more is it to bee a sonne to God therefore what a comfort is this to such poore people that are one with Christ by faith howsoever they bee hated and despised at the hands of wicked men 1 Ioh. 3. 1. hee bringeth it in with an ecce Behold what love the Father hath shewed to us that we should be called the sonnes of God All the world doth not know what a great blessing it is to be the sonnes unto God wee see how great men will talke of their nobility and of their great descent but alas what is all this if we be not the sonnes of God therefore thinke this with thy selfe I am a great man in the world and come of a noble blood and a great descent but what is this unto me unlesse I bee the sonne of God And therefore let us labour to bee one with Christ and then as Christ was raised from the dead so he will raise us up together with him and wee shall be found the sonnes of God Secondly seeing Christ is the onely Sonne of God wee may see the horriblenesse of our sinnes and the greatnesse of them that when wee had sinned all the creatures in heaven and earth could not doe it but it must be the Sonne of God he must come downe take our nature upon him and dye for us Augustine saith O man by the great price that was paied for thee thou maiest consider the greatnesse of thy sinnes that they cost the bloud of Christ the Sonne of God If a man should commit an offence and all the nobles should kneele on their knees before the king for him and could not get release but that it must be the kings sonne onely that must doe it hee must shed his blood take the place of a malefactor be arraigned condemned and executed in his roome all men would conceive that this was a horrible fact that must be the cause of this this is our case when we had sinned all the heavenly powers could not bring us into favour againe but it must be the Sonne of God hee must take our roome and place bee arraigned condemned and executed for us therefore sinne is no small matter neither must wee esteeme of our sinnes slightly but consider with our selves that great are our sinnes that hath brought this on Christ Thirdly we should heare his voyce it is the charge the God giveth Matth. 3. 17. This is my beloved Sonne in whom I am well pleased heare him and therefore it is a great sinne to despise the voyce of Christ in the ministery of his Word Saint Paul sheweth what a great sinne it is saith he God spake by the Prophets at sundry times and in divers manners but now he hath spoken in these last times by his Sonne and therefore in the second Chapter he exhorteth us To take heede of it that wee doe not let it slip for if the word spoken by Angels was stedfast and every transgression and disobedience receiveth a just recompence of reward How shall we escape if we neglect so great salvation Therefore seeing Christ is become a Prophet of the Church let us take heede we doe not despise his Word or voyce It was a holy thought in God when the Church of the Iewes had killed the Prophets beaten and despised them I will send my Sonne it may be they will reverence him it was a sweet thought in God to doe so And therefore let us take heed we doe not despise the voyce of Christ Ioh. 5. 28. it is said The dead shall heare the voyce of the Sonne of God even the dead cinders and ashes of men that have been rotting in the graves many thousand yeeres they shall startle and
came out of their owne country to seeke Christ as it was the providence of God to stir up these Wisemen that so the Iewes might also bee provoked to seeke for him for when they did see these Wisemen came so farre and take such paines to seeke Christ it might much more have provoked them to seeke Him seeing hee was amongst them so it is now the providence of God to stirre up such strangers to seeke to this place where the Gospell is preached that so we may bee the more provoked to seeke Christ for if strangers take such paines to come to heare much more should we especially now when it is amongst us because wee have not onely a little inkling of Christs birth but we know the time of it and wee can talke of it therefore let us labour to seeke Christ let the worldly man seeke after his profits the covetous after his goods the fleshly man after his pleasures the usurer after his mony yet let us seeke after Christ Matth. 28. 5. saith the Angell to the Women I know that yee seeke Iesus which was crucified so it is a good thing when the very lookes and behaviour of men doe testifie that they looke and seeke for Christ not for any worldly matter but for Him onely Now there be three reasons that should move us to seeke for Christ First because Christ seeketh us Luk. 19. 10. The Sonne of man is come saith hee to seeke and to save that which is lost Is the Lord come to save us Then we againe must labour to seeke him we see if a sheepe bee lost the shepheard doth not onely seeke it but it in some measure doth againe seeke the shepheard for it doth bleate and is not at rest till it be in the fold againe so seeing we be like lost sheepe we must seeke Christ and never be at rest till we be in his fold David Psalm 119. ult saith I have gone astray like a lost sheepe seeke thy servant for I doe not forget thy commandements Secondly because of the precious and rich graces that be in Christ as Col. 1. 19. saith the Apostle For it pleaseth the Father that in him should all fulnesse dwell so that there is not any grace wee neede but it is to bee found in him he is the common treasury of the Church as Cantic 6. 1. when the Church had commended Christ and had shewed foorth his excellency straightway the daughters of Ierusalem demand Whither is thy welbeloved gone O thou fayrest among Women whither is thy welbeloved turned aside that we may seeke him with thee so when we heare of the excellency that is in Christ the rich graces that bee in him this should make us inquire and seeke after him Thirdly because he giveth us salvation therefore there is great reason why we should seeke to him that we may enjoy eternall life and salvation by him If a man have a hundred acres of land given him the first inquiry that he makes is where it lyeth which when he knoweth then he labours to come to see it so must wee doe God hath given us salvation when we know where it lyeth and it lyeth in Iesus Christ then we must seeke for Him and so make Him sure to our selves Fifthly What moved the Wisemen to seeke to Christ it was but the sight of the starre wee would thinke that it was some great matter should have mooved them to come out of their country and take such a great journey upon them The shepheards were mooved by the Angell Simeon and Anna by a vision in the Temple but there was no Angell to moove the Wisemen no vision no light shining but the apparition of a starre Which should teach us to take hold on every little meanes which may bring us to Christ it is the nature of the Vine to catch hold on every little sticke twig and post to advance it selfe by so must we like the Vine catch hold on every little meanes to bring us to Christ the Wisemen had but one starre and we have a number of bright ones shining about us the Bible is a starre and every faithfull Pastor is a starre and yet these cannot bring us to Christ The Wisemen saw Christ in the cradle wee see him working of miracles changing water into wine raysing of the dead cleansing of the lepers giving sight to the blinde restoring of the lame giving health to the sicke We have seene his starre in the east say the Wisemen thus they sought Christ when the starre vanished away they sought him not onely when they had a starre to direct them but when the starre was gone and out of sight which may teach us a further point of consideration not onely hold on in the profession of the Gospell and to seeke Christ as long as all things goe well with us having our guides but also when we have lost them There is a corruptiō in the world that as long as men have stars to guide them they can keepe within compasse but if they have lost their starre then they give over they will seeke no further as wee read in Iosh 24. 31. Israel served the Lord all the dayes of Ioshua and all the dayes of the Elders c. But when Ioshua was gone then they fell to their sinnes Hence we may learne not onely to seeke Christ and be religious whilest our good pastors are amongst us but when they be gone and taken from us Now the effect of their inquiry is twofold 1. In Herod and the Iewes 2. In the Wisemen First In Herod and the Iewes this was a strange thing that any man should bee troubled at the birth of Christ which should bee the joy of the whole world the Angels sung praises to God for it the Shepheards rejoyced and the Wisemen sought Christ Abraham desired to see his day and rejoyced and yet Herod was troubled at his birth even so it is still with wicked and vile men with the Herods of this world they be grieved to see religion florish the Gospell to take rooting amongst us to whom is this a trouble to Herod to drunkards to covetous persons to vile livers but good people be glad to see the Gospell promoted religion to thrive amongst them and therefore consider with thy selfe O man art thou troubled at the sight of Christ canst thou not away to have religion to florish then hast thou a naughty heart Herods heart and Herods affections But why was Herod thus troubled there is no man the worse for Christ but a great many the better for him why then should Herod be troubled I answere he was an Vsurper and an intruder into the kingdome hee had a bad conscience this was that that troubled him so if we come by things fraudulently and badly Christ comming will be a trouble to us when he shall come with joy to others it will be to us terrible We see
to the fire to warme him All this doth shew the strangenesse of this effect which made some thinke it could not be true but wee may see that all the ancient Fathers of the Church read it so ever from the Apostles time as Irenaeus and Athanasius and divers others as also it agrees with the love of Christ towards us and therefore seeing it hath been thus read of all the ancient Fathers in the Church and is agreeable to the love that Christ shewes to us wee are to make no doubt of it In the sweating of Christ observe foure things 1. Who was the procuring cause of it 2. The cariage of Christ in it 3. The manner of it 4. The end First what was the procuring cause it was His Agonie Agonie doth signifie in Greeke a combate or a conflict now this same conflict which Christ had was not with any earthly power but with God and this was the cause of his sweating before Christ had a combate with feare and sorrow in the garden he had wrestled with the devill being tempted by him and with the Priests in the temple now he is come to combate and have a conflict with God Which may teach us that if we live in our sins and doe not repent of them and put them off to Christ we shall have an agonie too for we shall not only have the devill and an evill and bad conscience to combate with but wee shall have God himselfe to fight against us as Revel 2. 16. Repent or else I will come against thee shortly and will fight against thee with the sword of my mouth so that if men doe not repent they shall not onely have the devill and an evill conscience to combate and conflict with but God himselfe and this is the sorest combate that can be to have Him to fight against them it is a great matter for one to have a combate with the devill and for a poore man to have a combate with a great power but a farre greater matter to have a conflict with God We see that a Christian had neede of a great deale of faith wisedome and patience for he hath not onely his sinnes and the devill to conflict with but God to fight against him therefore wee had need to take Pauls counsell Ephes. 6. To take to us the whole Armour of God to be armed in every part for saith hee wee wrestle not against flesh and blood but against principalities and powers c. a Christian hath not to doe with weake and fraile men onely but with the devill yea and many times with the Lord himselfe who doth combate with us therefore that wee may stand at that houre how ought we to be armed and to have the gifts of the Spirit The second thing observed was the carriage of Christ in this estate it is said he prayed the more earnestly the more hee felt himselfe pressed and burthened with our sinnes the more earnestly hee prayed Which may teach us that the sorer our temptations and the greater our conflicts bee the stronger must be our endeavour to resist them the more earnest our prayer we must strengthen our faith and renew our repentance that so we may stand in the temptation I have shewed you heretofore that little Bees in a storme or tempest catch up little stones in their clawes to ballance themselves against the winde and storme that so they be not carried away with storme or tempest so Christians must do when there is a tempest up get little stones as it were in our clawes get faith and repentance renewed pray the more earnestly that so wee be not carried away with the temptation and overcome with the conflict many a Christian complaines that he is troubled with evill motions that hee cannot rest nor bee at quiet and some complaine of the deadnesse of their hearts and insensiblenesse of them now in this case what must bee done the sorer the temptation is the greater must bee the indeavour to resist it therefore we should be the more earnest with God in prayer and apply our selves to the use of good meanes that so wee may not bee carried away with the temptation if a tree begin to dye at the top the way to helpe it is not to pick away the moulds from the rootes for this is the way to kill it quite but to lay fresh moulds to the roots so if a Christian begin to droope the way to recover him is not to withdraw himselfe from the meanes but to apply himselfe to it to pray read meditate heare the word preached and to receive the Sacraments When Iehoram was wounded of the Assyrians he turned into Iezreel to bee healed of his wounds so a Christian must doe when he feeles himselfe to be wounded in his love faith care or in his patience what must hee doe but returne to the use of good meanes to bee healed againe in his love and in his patience and in his grace Thirdly the manner of his sweat and this is declared in these five circumstances first it is said that he did sweat the Philosophers say that all sweating ariseth from too much labour or paine for nature being pressed above her strength doth cause sweating therefore so long as a man doth not exceede the power and ability of his nature hee doth not sweat but when hee is pressed above his strength that makes him sweat Gen. 3. saith the Lord to Adam Thou shalt eate thy bread in the sweat of thy face why did not Adam labour before this Yes but the labour which he had before was a delightfull not a painefull or penall labour so Christ being pressed with the burthen of our snnes and the weight of them this made Him to sweat Christ could have borne the heavinesse of the earth on his backe without sweating but our sinnes did so presse and burthen Him and the weight thereof was so heavy that it made him to sweat It is a wonderous thing that Christ should thus sweat under the burthen of our sinnes and wee goe away and feele nothing well sinne will either cost sweating heere or in hell better it were to sweat for them here where wee may have an end of sweating than in hell where there will be no end Secondly He did sweat blood Philosophers say that a man may not onely sweat water but blood as a man being stung with a serpent but Christ did sweat blood when there was no hand to touch him nothing but the serpent of our sinnes to sting Him The use is for our example that if Christ did sweat blood for our sinnes then our consciences should bleede in the consideration of them I have shewed you heretofore that if a man be slaine bring the partie that killed the dead man into the place where he is and his wounds will bleed afresh againe now we be the men that have slaine Christ therefore when wee come to the
thought that it had not beene Christ but some other And therefore whiles the matter was fresh and the Souldiers about the Grave Christ rose Secondly That the faith of the Disciples might not faint nor stagger for we see Luke 24. 21. that two of them say We trusted that it had beene hee that should have delivered Israel and besides all this to day is the third day so their faith began to stagger and therefore Christ rose that hee might strengthen their faith this is the great goodnesse and kindnesse of God to his servants In the Scripture it is said Hee remembred that we bee but dust Now as Christ had a care of the faith of his Disciples so hee hath a care of the faith of us Christians for hee might have deferred his rising till wee shall rise and then we might have doubted whether we should rise againe or no therefore lest wee should doubt of our resurrection Christ would tarrie no longer and so by this meanes to strengthen our faith that as he arose at his time so we shall arise at our time Thirdly That he might apply it and therefore the Angels give a charge to the woman that she should goe and tell his Disciples he was risen Fourthly Because it was the time that God had appointed Hee stirred not the first day nor the second hee lay dead without motion there was not a word of his rising but when the third day came then Christ rose with majestie and power to give us comfortable hope that wee shall rise one day out of trouble for although there bee little hope of comfort to day or the next day yet when the time commeth that God hath appointed we shall have ease and wee shall have comfort And therefore as Christ was contented to tarry his time so wee must bee contented to tarry the time God hath appointed for our ease comfort and deliverance Thirdly The manner how he rose wherein be three speciall things to bee observed First That though he died in weaknesse yet he rose in power which was seen in this that hee rose notwithstanding all the oppositions the Iewes made for they rowled a stone upon the mouth of the grave and they sealed it and set a watch to keepe him downe and yet he rose in spight of them all which must teach us that Religion shall rise and the Gospell shall rise notwithstanding all the opposition that is made to the contrarie though they rowle a great stone upon it and labour to keepe it downe all the powers in Hell shall not prevaile against it but the Gospell shall rise and Religion shall be advanced in all times so we see in Exod. 1. that notwithstanding Pharaoh made lawes for the vexing and troubling of the Iewes yet they did increase and multiply and this may bee our comfort that as Christ did rise notwithstanding all the oppositions to the contrary so Religion and the Gospell shall rise notwithstanding all oppositions that can be made against it It shall breake through the stones an armed power nor all the Divels in Hell are not able to keepe it downe so our saviour saith Math. 16. Thou art Peter and upon this rocke will I build my Church anâ— the gates of Hell shall not prevaile against it much lesse then shall worldly power be able to overcome it So Esay 54. 7. saith he All the weapons that are made against thee shall not prosper and every tongue that shall rise up against thee in judgement thou shalt condemne As also the Prophet Zechary 12. 3. saith And in that day will I make Ierusalem an heavy stone for all people All that burden themselves with it shall be cut in peeces though all the people of the earth be gathered together against it which Chrysostome saith was a Metaphor taken from the custome of the Iewes whose manner was to have a great stone lie at every gate to trie their strength by lifting at it which if a man was not able to lift the more hee did strive and struggle the more hee crushed himselfe with it so the Lord will make the Church and holy Religion to be such a stone that the more they strive and struggle with the more it shall crush them which is a great comfort to the people of God that religion the Gospell and holy profession shall rise in spight of all that make opposition against it Exod. 3. 2. Moses saw the bush burne and yet not waste because God was in it so all the troubles and afflictions of the Church doe not waste it because God is in the middest of the Church for as Christ rose so the Gospell shall rise notwithstanding all the oppositions against it Secondly the power of Christs rising is seene in this that then there was an Earth quake the earth did shake and quake which shewes that death had not taken away any of the power of Christ or abated or diminished it it was as great when he rose as it was before his death we see that all the great Emperours that have died were not able to stirre a cloud or to move the earth but Christ did he made the earth to quake and tremble Death could not keepe him under so Matth. 28. Christ saith All power is given me in heaven and earth and Revel 1. 18. it is said I am alive but was dead and behold I am alive for evermore Amen and I have the keyes of hell and death Wee therefore seeing there is such power in Christ should labour to be under his defence and then we shall be safe from danger as Christ saith Iohn 10. My sheepe heare my voice they follow me and I give them eternall life and they shall never perish neither shall any one plucke them out of my hands Therefore as a man in the time of danger runnes unto a rocke or sure place of defence so in the time of danger let us runne to Christ and we shall be safe from danger by making him our defence Againe the grave had detained Christ but three dayes and yet wee see how the earth did quake and tremble therefore O thou that hast not kept downe Christ three dayes together but many dayes how oughtest thou to quake many dayes Christ hath beene rising in thy heart by the motions of his Spirit and yet thou hast suppressed and kept him under learne thou therefore of the dumbe earth that quaked and trembled for keeping Christ under but three dayes learne I say to quake and tremble for thy great hardnesse of heart that hast kept him under not dayes onely but many yeeres together as the three Apostles Peter Iames and Iohn Matth. 17. when they saw the great glory that was put upon Christ in his transfiguration on the mount and heard a voice saying This is my welbeloved Sonne heare him they fell on their faces and were afraid because they had not formerly attended Christ nor regarded him as
with Christ but I cannot see how this should be because there was none but Christ seene when hee rose againe it is said that the earth and the sea gave up their dead but we doe not read that the heavens gave up their dead The use hereof is that seeing the Angels and these Saints were contented when they had done the businesse and the worke of God they came for to lay aside their bodies and that they should dissolve and come to dust againe so when wee have done the worke of God wee came for in this world we should be contented meekely and patiently with the rest of our brethren to lay aside our bodies that they may dissolve and come to dust and ashes untill the time of the generall resurrection Having spoken thus of the manner of Christs rising now we come to the manifestation thereof for though no man saw him at the very instant when he rose yet when he was risen hee did manifest himselfe to the world so farre forth as was fit which may teach us that although the world doe not see the very instant or moment when we be humbled or when wee repent and turne to God or when wee are brought to an estate of Grace yet when we be converted and have turned unto God we must let the world see the fruits of our conversion so wee see the Theefe did as soone as he was converted hee did shew the fruits of his conversion for hee reprooved his fellow confessed his sinnes cleareth Gods judgements and pleadeth for Christ so Saint Iames saith shew me thy faith never talke thou hast faith unlesse thou shew it let the world see it shew it in thy speeches in thy actions and in thy life that thou art converted and turned unto God to this effect the same Apostle saith Chap. 3. 13. Who so is a wise man and is indued with knowledge amongst you let him shew it by good conversation so if thou hast repented and turned to God shew it in thy life and in thy speeches let thy words shew the fruits of it this is that which Christ himselfe exhorts to Matth. 5. Let your light so shine before men that they may see your good workes and glorifie your Father which is in heaven for it is not enough to have light in our selves but wee must let our light shine Christ did rise and no man saw the very instant and moment and yet when he was risen he did manifest himselfe to the world so though no man see the instant when wee were converted yet when we be converted we should shew the fruits of our conversion for as it is in the life of nature that a man cannot have life in him but it will appeare either by stirring breathing or panting so it is in the life of grace if a man have life in him it will bee seene by one meanes or other Secondly this may serve as matter of comfort Christ was not seene at the instant or moment when hee did rise and yet did shew by infallible tokens that he was risen many an one are troubled that they know not the very instant or moment of their conversion and therefore make question of their Christian calling but this example is fit to relieve such that although a man knowes not the very instant or moment when he was converted yet if he can proove by infallible tokens and markes he is converted he may resolve undoubtedly that he is called We see in nature that a childe hath life and yet the mother doth not know the instant ormoment of its life quickning but by the stirrings movings shee doth know there is life initiated in her childe so it is in the life of grace there may bee life in a man though he know not the very instant and moment when hee first received that life yet if hee have evident markes of it hee may have comfort that hee is converted though hee know not the time of it Now there were twelve severall times that Christ did appeare wherein he did manifest himselfe to the world it is too long to speake of all therefore I will speake of them that are most fit for our instruction There were five severall times that Christ appeared that day hee rose in 1. To Mary Magdalen 2. To the two women going from the grave 3. To the two Disciples going to Emmaus 4. To Simon Peter 5. To the Disciples being together onely Thomas away Now what is the reason that Christ appeared so many times that day he did rise on so that all the day long hee did appeare to one or other at one place or another to his followers and did spend it in holy exercises and in holy apparitions I answere it was to dedicate and institute the Christian Sabbath therefore Christ did so many times appeare that day it is a great question amongst Divines who it was that did alter the Sabbath some thinke that it was the tradition of the Church but it is not the Church nor all the Churches in the world that can alter it it must be Christ onely that must doe it therefore he did appeare so many times that day to set it apart to holy uses by his owne example the Apostles did not institute the day nor dedicate it of themselves but gathered together by the divine knowledge they had that it was Christs meaning and will to teach them by his appearing so many times in one day to appoint that day for the Christian Sabbath and therefore the Apostle did put it in practise so wee see Act. 7. 20. and 1 Cor. 16. 2. and Revel 1. 10. where the name is given to it as the first day of the weeke and the Lords day whence it is manifest that Christ did dedicate and sanctifie the Christian Sabbath as Augustine saith well that by the resurrection of Christ on that day it was consecrated to be the Christian Sabbath The first appearing was to Mary Magdalen out of whom he cast seven devils And there bee three things to bee observed in this point of his appearing 1 The Cause why he did appeare to her 2 The Manner of his appearing 3 The end of it First The cause why hee did appeare to her not because shee was a great stateswoman a rich woman or a more holy woman than the rest for there was Mary the Mother of Christ an holier woman one would have thought hee would have appeared to Caesar or to Emperours and Kings to Noble men and to great men of the world or to the holiest and most sanctified women in the world or that he should have appeared to his Mother but he did appeare first to Mary Magdalen out of whom he had cast seven devils one that was infamous and a great sinner yet she was penitent for her sinnes and a true convert as appeares in that she did shew such speciall love to Christ upon her conversion in attending
gives them to performe their charge 4 The Authoritie First before Christ sends his Disciples He armes them saith he Peace be unto you It is a strange thing that seeing there is such great good offered in the Gospell that it should be so unwelcome one would have thought it would have beene entertained and received joyfully but Christ knew that of all messages this is unwelcomest and therefore Christ faies Behold I send you as sheepe among wolves though yee bee as sheepe yet yee shall meete with wolves and what is that he comforts thē with that God is at peace with them this is all the armor he fences them with against the unkindnesse and hard dealings of the world to know that God is at peace with them and loves them by the meanes of Christ so Ioh. 16. he saith In the world ye shall have trouble but in me ye shall have peace be of good comfort for I have overcome the world this may teach us that if a Christian bee at peace with God and knowes that his sinnes bee pardoned and that God loves him by the meanes of Christ here is enough to beare him out against al the encounters and unkindnesses that the world affords therefore when a Christian man is in any trouble or affliction let him descend into his owne heart and see if God be at peace with him by the meanes of Christ that his sinnes are pardoned and that he knowes he shall bee saved this will give a man comfort so we see Lam. 3. the Church did and Ier. 14. saith he in the greatest distresse that might be The Lord is my portion saith my soule therefore will I hope in him I have shewed you heretofore that if a man fall into the hands of theeves and robbers and they robbe him and take away his goods or his money if hee hath a jewell of infinite price about him and they leave him that hee will say Lord I thanke thee I have my jewell still howsoever I have lost my goods and my money so a man may say though sicknesse had taken away my health and bad neighbours my money yet Lord I thanke thee I have my jewell I have my peace with thee and assurance that my sinnes bee pardoned Heb. 10. 34. it is said of the good people That they suffered with joy the spoyling of their goods knowing that they had in heaven a better and an enduring substance so as long as a man hath peace of conscience pardon of his sinnes hope of Heaven he is armed and fenced against all troubles and all the unkindnesses the world can offer unto him The second is the Commission As the Father sent me so send I you here are two things to be considered 1. Who it is that sends 2. To what end he sends First by whom they were sent by Christ As my Father sent me so send I you thence we learne It is Christ that is the Authour of all Ministery he it is that sends Ministers to the Church as Matt. 23. 34. Behold I send unto you Prophets and wise men Scribes c. so Esay saith The Lord God and his Spirit hath sent me so it is Christ that is the Author of all Ministery as Ephes. 4. 14. When he ascended up on high he led captivity captive and gave gifts unto men And these were the gifts He therfore gave some to be Apostles and some Prophets and some Evangelists some Pastors and some Teachers so it is Christ that sends Ministers at this day but yet there is a difference for he sent the Apostles immediately by himselfe and hee sends Ministers at this day mediatly by the meanes and authority of the Church Now there are good uses to be made of this point some that do concerne us Ministers and some that doe concerne you First seeing it is Christ that sends us hee will assist and blesse us in our labours as Matth. 28. Goe and teach all nations and baptize them in the name of the Father and of the Sonne and of the holy Ghost And loe I am with you alwayes to the end of the world Secondly seeing it is Christ that sends us we must doe the businesse and the worke he sends us to doe so Christ saith of himselfe Iohn 5. 30. Because I seeke not mine owne will but the will of my Father that sent mee If a Merchant should send his servant beyond sea to bee a Factor for him who should apply himselfe to gather money and to make an estate to himselfe neglecting his master hee may looke for a cold welcome home so seeing he hath sent us to bee Factors for him and to doe his businesse if wee shall apply our selves to get money and to make an estate to our selves and so leave the Lords businesse undone wee may looke for a cold welcome home when we shall goe to God Thirdly seeing it is Christ that sent us we must give our accompt to him at the day of judgement for every man must give account to him that sends him we see Luke 10. that the Disciples being sent of Christ to preach they returne againe and give account of that they have done And so in Iob. 2. the divell being sent of God returnes againe to tell what he hath done Now the uses that concerne you be these First seeing it is Christ that sends Preachers yee must learne to acknowledge the great goodnesse of Christ that he would make any sending to such as ye be it had beene much if he had sent to us men when we had sought him and turned to him but that he should send when we had not a thought of him but were sinning against him this is a farre greater mercy therefore how thankefull should we be to Christ that he sends to us Daniel chap. 6. 22. doth acknowledge this as a great blessing saith he My God hath sent his Angell and hath shut the mouthes of the Lions that they have not hurt me so wee are to acknowledge it a great mercy and kindnesse of God to send his Preachers and Ministers not when wee lay bound in the Lions denne but when wee lay fast bound with the divels and hath preserved us from them It was a great kindnesse and favour that Ioseph would send to his father and to his brethren and bade them leave all and come into the land of Egypt and willed them that they should not care for their stuffe for they should have the best of the land notwithstanding the unkindenesse of his brethren Iosephs brethren were not so unkinde to him as wee bee to Christ and yet wee may see the goodnesse and the mercy of the Lord Iesus that hee should send to such as we be Secondly seeing Christ sent Preachers and Teachers then it is your duties to receive them Esay saith The Lord sent me and Ieremie said so when the people would have stoned him one would thinke it were enough to
strengthned from Heaven and therefore the Lord let in the Divell upon him If a man make a curious glasse and would have one to see the pretiousnesse excellencie and strength of it hee would put it into ones hand and bid him fling it against the wall dash it against the ground be at it with a hammer and knocke it never so hard hee cares not so the Lord doth when he hath made a Christian he puts him sometimes into the hands of the World and lets it dash him against the ground or walls knocke him with a hammer and tread him under foote that men may see the vertues and graces that bee in him and how hee is strengthened from Heaven Secondly the Lord tries and exerciseth his Church with divers temptations and trials To pull downe spirituall pride that they swell not with the graces of God I have shewed you heretofore that when men have good wines they will lay them up in low cellars for if they lye high they will sowre so because spirituall pride will sowre Gods graces and we are ready to lose them and to runne into the world therefore the Lord is faine to exercise us with crosses to lay them low in us this is the reason why the Lord 2 Cor. 12. did send a pricke in the flesh and the messenger of Sathan to buffet Paul blacke and blew that he might not swell of his graces but that hee might lay them in a low cellar and so retaine them Thirdly to keepe them from sinne we see a father if he seeth his childe padling with fire and water hee will take him and make him afraid as though he would fling him into the fire or into the water and yet hee meaneth no hurt to him but doth it onely to make him afraid so the Lord deales with us for many times we be padling with sinnes and then the Lord takes us and makes as if he would throw us into hell as if hee would destroy us and yet hee meanes not hurt to us but doth it to fright us and to keepe us from sinne that so we may creepe to heaven and bee saved SERMON XL. HEBREWES 10. 12. But this man after Hee had offered one Sacrifice for sinnes sate downe on the right hand of God I Shewed you the last day that one speciall end why Christ did sit at the right hand of God is to rule and governe the whole world for the good of the Church so that Christs exaltation to glory I meane his sitting at the right hand of God tends to the good of the Church they have the benefit of it and not himselfe Now there bee foure Actions of his holy administration and government that he exerciseth towards the Church there whereof wee have spoken of already the fourth remaines which is That Christ doth preserve and protect his people and Church against all the enemies of it hee is that great Michael that is spoken of in Daniel that standeth up to defend his Church and but for whose defence there would not bee left a man or a woman to professe the name of Christ so this is one of the Actions of Christ to defend the Church against all the enemies and adversaries thereof Now by five meanes Christ doth defend and protect his Church first by bridling and restraining of them that they cannot doe all the hurt they intend as Gen. 31. Laban pursued after Iaakob and thought to have done him some hurt but the Lord came in a dreame to him and bad him take heed he spake nothing to Iaakob but good so many times when the men of the world doe follow and pursue the Church thinking to destroy and to hurt it then the Lord comes with this charge take heed yee speake not ought but good to them take heed ye doe them no hurt so Rev. 20. 2. saith Saint Iohn I saw an Angell come downe from heaven having the key of the bottomlesse pit and a great Chaine in his hand and he tooke the Dragon which is the old Serpent the devill and Sathan and he bound him for a thousand yeares and cast him into the bottomlesse pit and hee shut him up and sealed the doore upon him so it pleaseth God to lay a chaine upon the divell and upon Tyrants that they shall nor cannot doe all the hurt or mischiefe that they intend against the Church and against faithfull men this is the end why God doth restraine and binde them to give ease to the Church that it may grow and increase therefore labour to grow in grace when God gives thee rest that so thou maiest bee fitted the better against the time of trouble so we see the Church did Act. 9. 31. Then had the Churches rest throughout all Iudea and Galilee and Samaria and were edified and walked in the feare of God and comfort of the holy Ghost and were multiplied for when it pleaseth God to restraine Tyrants and to give rest unto the Church they must labour to gather Faith Repentance Patience and comfort against the time of trouble Basill reports that there bee seven daies in the dead of winter that are very calme without stormes wherein a little bird called the King-fisher gets to the sands makes her nest laies her egges hatcheth her young and then gets away from the sea so must wee doe in the winter of this world God gives rest sometimes therefore then wee must make our nests lay our egges and hatch our young that is we must get Faith Repentance and the Graces of Gods Spirit and so provide comfort against the time of trouble this is one meanes whereby God doth protect his Church by bridling and restraining the enemies that they cannot doe all the hurt they intend The second meanes is by bridling of the enemies and by shadowing of the Church by his owne hand from the fury of the world so Ierem. 36. 26. the king would have killed Ieremy and Baruch but the Lord did hide them and so likewise Revel 12. 14. it is said But unto the woman were given two wings of a great Eagle that she might fly into the wildernesse into her place where she is nourished for a time and times and halfe a time that is all the time of Antichrist the Lord did hide the Church with his holy hand in like manner Gen. 19. when the Angels came to Lots house into Sodom the men of the city came out of their houses and would have gone in to trouble Lot and the Angels but they were stroken with blindenesse and could not finde the doore so the enemies of the Church Papists Atheists and such like they have a long time beene seeking to trouble and molest Gods Church but the Lord hath stroken them with blindnesse that they grope about the Church and cannot finde the doore that is they cannot finde an entrance nor the way to begin this is another meanes how the Lord doth defend his
in God the Father and in Iesus Christ their Redeemer but also in the holy Ghost and are perswaded he will worke grace in them and give them such a measure of holinesse as shall be meet for them here is properly the faith of a Christian which goeth beyond the faith of the wicked for they beleeve they have their sinnes but they doe not beleeve that the holy Ghost will weaken them or subdue and abolish their corruptions when as the people of God have their sinnes also and their great sinnes too but yet they beleeve that the holy Ghost will weaken subdue and abolish their strong corruptions for what is it to beleeve that there is a holy Ghost and be never a whit the better the people of God doe beleeve though they have their sinnes yet they shall have grace from God to subdue them for this is the promise of God to them Ezek. 36. 25. Then will I powre cleane water upon you and ye shall be cleane yea from all your filthinesse and from all your Idols will I cleanse you So Ephes 9. 26. the reason is given The hee might sanctifie it and cleanse it by the washing of water through the Word here is Gods promise that he will cleanse and wash his people from their sinnes and where there is a promise of God there is the faith of a Christian to apprehend it so then it is the faith of a Christian to beleeve God will wash away our sinnes and cleanse us from them but the divinity of the world is quite contrary for they beleeve God made them and the mercy of the Sonne in their redemption but they doe not beleeve that the holy Ghost will worke holinesse in them it is said There be three that beare record in heaven the Father the Word and the holy Ghost and these three are One and therefore as we have the witnesse of the Father and of the Sonne so we must have the witnesse of the holy Ghost therefore as we feele the power of God the Father in our creation and the mercy of God the Sonne in our redemption so also wee must labour to feele the grace and power of the holy Ghost in sanctifying and quickning of us to all duties for herein the faith of a Christian goeth beyond both devils and wicked men Now here is a very profitable point of enquiry to be made How doth the holy Ghost worke holinesse in us as Mary said Luke 1. 34. to the Angell when he told her that she should conceive and beare a Sonne How shall this be seeing I know 〈◊〉 â—an Shee doubted not of the matter but of the manner so a Christian doubts not of the matter but of the manner of this sanctifying therefore wee may with holy reverence say to God How shall this be seeing I am a sinfull man For answere hereunto the Scripture declares by six meanes the operation of the Holy Ghost in us The first is by reprooving us of our want of holinesse shewing us the impuritie of our nature and that we have not a drop of holinesse in our selves It checkes us for our sinnes and reprooves us for them untill wee feele this wee can have no comfort that the Holy Ghost hath wrought holinesse in us as Iohn 16. 8. Christ shewes when the Spirit of God is come into the world hee shall reproove the world of sinne so if the Holy Ghost bee come once into a mans hart hee will shew him the impuritie thereof check and controule him for his sinnes we see if a man come into a house in the darke nothing shewes amisse but if the light shine in then wee may see all the sluttish corners of it so as long as a man is in darknesse all seemes well with him but if once the light shine in then all the slutrish corners of his heart will bee discovered This is the first work that the Holy Ghost workes in us to reproove us of our sinnes and our want of holinesse as if a man bee sick of a dead palsie the way to recover him is by hot oyles and bathes when if once a man come to feele the stiffenesse of his joynts there is hope that he will recover so it is in the worke of grace if a man see his own weaknes and wants how uncheerefull hee is in prayer and in Christ and duities that hee cannot repent though hee desires to repent that hee cannot beleeve as hee doth desire to beleeve there is comfortable hope hee shall recover and that there is a seed of grace in him But if the Spirit of God doth not reproove a man of his sinnes so as to see the impuritie of his nature and want of holinesse hee may feare that there is not the beginnings of grace Secondly by inlightning of us for naturally we are all blinde and ignorant of the wayes of God therefore when the Holy Ghost commeth into us hee makes us see what is pleasing to God and what is displeasing what is right and what is wrong as 2 Cor. 4. wee may see that the Iewes had a veyle hung over their hearts in the reading of the Law that they could not understand and see heaven and happinesse Now the holy Ghost takes away this veyle openeth our understandings and makes us to see know the good way that wee are to walke in So then the Holy Ghost doth inlighten us as 1 Iohn 2. 27. saith hee but the annointing which yee have received of him abideth in you and you need not that any man teach you but as the same anointing teacheth you of all things c. We see Genes 1. when God made the world one of the first things hee made was light so when the Holy Ghost commeth into a mans hart one of the first things that he doth is he inlightneth him it is observed when a good Tenant commeth into a house hee will make windowes into the same if need bee that hee may have good light to see how to doe his businesse by such a Tenant the holy Ghost is that when hee is come into a mans hart hee will make windowes and let in light that so the man may not doe things in darknesse but by the light of Gods words giving them heavenly knowledge Thirdly by uniting us to Christ because Christ is the fountaine of all holinesse as Paul saith Colos 1. 19. for it pleased the Father that in him should all fullnesse dwell Christ is the store house and the treasury-house of all riches to his Church and the Holy Ghost will never leave a Christian till hee hath brought him to the fountaine of grace if a man dig a trench hee will never leave till hee gets to the fountaine that it may flow into it and fill it with water so the Holy Ghost will worke us till he bring us to Christ which is the fountaine and then hee will convey into us spirituall
doubt our selves that our case is bad seeing wee cannot finde the graces of God in us for of a truth they will not lye hid but will grow and increase if they be nourished by the use of good meanes But here may be an objection made many a Christian complaineth he cannot feele there is a growth and an increase of grace in him to this I answer two things First a Christian may grow though he feele not the growth in one grace or other even as a tree groweth continually till it commeth to a perfection and to his full growth but it doth not alwayes grow in one place sometimes it groweth in the body sometimes in the bough and branches and sometime close and secret in the rootes which close and secret growth is as needfull for the tree as that which is sensible and visible so a Christian growes continually but not alwayes in one grace sometimes in one and sometimes in another sometimes in the body and sometimes in the branches and sometimes in the roote close and secret that is in humility which close and secret growth in a Christian is as needfull as that which is visible and sensible Secondly I answer that a Christian sees not his growth because there be some impediments that hinder the same we see in experience that a Childe may feed on good meat and yet he may not grow nor thrive with it and the reason is because it doth secretly eate chalke or coales or dirt or salt and then it will not grow even so it is in a Christian though he feed on good meat on the Word of eternall life yet because he feeds on chalke or coales or dirt or salt secretly that is he hath close and secret sins which he commits unseene and this it is that hindereth his growth in grace but if he leave his sinnes and repent of them then he shall feele a growth and an increase of grace in him The foruth conclusion is although the graces of God grow and in crease in a man yet they come not to perfection in any here in this life as Rom. 8. 23. saith the Apostle and not only the creatures but al we which have received the first fruits of the Spirit even wee which are Apostles and Teachers of the Church doe sigh and groane c. we see Numb 13. 23. that the Children of Israel being in the wildernesse sent certaine men to spy out the land who when they returned home brought with them a cluster of grapes that they might taste of the fruit of the land and so long possesse it so the Lord hath given us a taste of the Spirit and of heaven here in the wildernesse of this world that we might long for enjoying thereof and be in love with it Here an objection may be made is there no man full of the Spirit of God we see Act. 6. that Steven was full of the Spirit of God and Act. 11. Barnabas was full of the Spirit of God Now this may be answered three wayes First Comparatively in comparison of others they were said to bee full in regard they had a greater measure of the Spirit than others as Phil. 3. 12. the Apostle saith of himselfe that he is not yet perfect but he striveth to perfection and yet afterward he saith as many as be perfect let them be thus minded that is that are perfect in regard of others so they were full of the Spirit in comparison of others Secondly they were full in regard of the stirring and working of the Spirit fill a vessell brim-full and it will runne over fill a pot with water halfe full and set it on the fire and the heate of the fire will make it goe over and fill the pot so although a man bee not full of the Spirit yet hee may be full in regard of the working and stirring of the Spirit so they might be full of the Spirit Thirdly they might be full of the Spirit in regard of some particular act as the Schoolemen say that is that they were fitted for the place and office they were appointed to and so Stephan was full of the Spirit of God because he was fit for the office he was appointed and so likewise of Barnabas Now there be two consequents that arise from this Doctrine of which the next time if God please SERMON LV. ROMANS 8. 9. But yee are not in the flesh but in the spirit if so bee that the Spirit of God dwell in you Now if any man hath not the Spirit of Christ he is none of his TWo questions have beene handled already concerning the Holy Ghost first how a man may come by the Holy Ghost and secondly in what measure hee is given to the Faithfull the answer thereunto we laid downe in foure conclusions first That there is but a portion of the Spirit given to the Faithfull here in this life Secondly as it is but a portion of the Spirit that is given so it is but a little portion and a little measure because all the workes of God beginne in weakenesse Thirdly though it begin in weakenesse yet it growes and increases Fourthly though grace growes in a Christian yet that it never comes to fulnesse of spirit they doe receiver but the first fruits and beginnings of the Spirit Now follow the two consequents of this Doctrine First That seeing no man hath fulnesse of Spirit in this world therefore no man hath fulnesse of joy for all our comfort is mixed with sorrow like as in the cup that Christ did drinke of at this passion vineger and gall were mingled together So the cup of every man comfort here is mingled with griefe and sorrow If we had fulnesse of Spirit then wee should have fulnesse of joy but because wee have not therefore our joy is mingled with griefe Secondly that seeing no man hath fulnesse of the Spirit in this world therefore there is no man that is perfectly regenerated or perfectly sanctified in this world all the people of God lie under the burthen of their corruption groning as the Apostle Paul complaineth of himselfe Rom. 7. 22. When I would doe good evill is present with mee Many times when a prisoner is let out of prison his chaines and bolts are not straight knocked off but hee is glad to trayle them about with him till he hath begged his fees so although a man bee freed by the Spirit of God yet he must traile his chaines and his fetters about with him till hee hath begged his fees that is till the clogs and fetters of his sinnes bee knocked off by mortalitie and death hence wee conclude there is no freedome from this burthen till wee come to heaven The third Question is How wee may know whether wee have the holy Ghost iâ— us or no which is a point worthy our learning because it is the Holy Ghost that seales us
27. But the anointing which yee receive dwelleth in you and yee need not that any man teach you but as the same anointing teacheth you all things this is another benefit we have by the Holy Ghost to teach us all knowledge needfull for our salvation A number of people complaine they can learne nothing though they have meanes and good meanes too the reason is because they have not got this inward Doctor the Holy Ghost to teach them therefore let us pray to God to give us this inward Doctor to teach and instruct us and to give us all knowledge needfull for our salvation Now by two meanes the holy Ghost doth teach us first by opening our hearts to understand the Scriptures making us capable of the high things of God the Iewes had a veile hung over their hearts in the reading of the Law as ye may read 2 Corinth 3. 13. so all people have a veile hung over their hearts that in seeing they cannot see nor perceive Now the Holy Ghost takes downe this veile for as at the death of Christ the veile of the Temple was rent that a man might see into the most Holy place so the Holy Ghost doth teare this same veile that wee may see into the high things of God A man that sits in a darke house cannot see to doe any thing yet if one come and open a window or a casement and so lets in light he may then see to doe whatsoever pleaseth him so we be here as in a darke house and the Holy Ghost opens as it were a window or a casement and le ts sin light to us therefore it is said Act. 16. that the Lord opened the heart of Lydia and so Luk. 24. it is said then hee opened their understanding So the Holy Ghost it is that must open our understanding for we may read and heare but if the Holy Ghost doth not open our hearts we shall be never the better for that we read or heare The second meanes is by causing us to remember the good things that hath beene taught us through corruption of nature we are ready to forget the good things that wee have heard The woman in the Gospell had a flux of blood but we have a flux of memory to let slipthe a thing that is good to repaire which infirmity the Holy Ghost teacheth us how to retaine and keepe them so we see in this place Christ saith that the holy Ghost shall bring to our remembrance all things whatsoever hee hath taught us The old Romans had certaine men whom they called Amemores that is remembrances when they had any weighty matter to be done one put them in minde of it afore there was such a thing to be done so the Lord doth by the holy Ghost he makes him our remembrancer to put us in minde that there is such and such a thing to be done for there is a number of good things that wee forget whereof the Holy Ghost puts us in minde There be a number of people complaine that they cannot remember any thing their memory is so bad but let him labour to get the Holy Ghost and he will teach them to remember and help memory in a man The Disciples of Christ did not understand but forgot some things that he had told them of but when the Holy Ghost was sent to them hee brought it to their remembrance as soone therefore as he was risen from the dead it is said his Disciples remembred that hee thus and thus said unto them if a man have the Holy Ghost hee will bring a thousand things to our remembrance which we forget it is an opinion of some that if a man go to Church and learne nothing he were better be at home for say they hee were as good tarry at home and learne nothing as to goe to Church and carry away nothing To this I answer doe not tarry at home but come still though thou doe not understand them for the present nor remember them labour to get the Holy Ghost and he will make thee to understand them and bring them to thy remembrance though thou hast forgotten them The third benefit that wee have by the holy Ghost is holy regiment and government that he guides and governs the hearts of the faithfull as a man that dwelleth in a house will governe and guide the same all shall be subject to his will so the Holy Ghost dwelleth in the hearts of the faithfull to governe guide and to make them subject to his will therefore Saint Paul saith Rom. 8. 14. That the faithfull are led by the Spirit and Psal 143. 10. David prayeth Lord let thy good Spirit lead me unto the land of righteousnesse The sonnes of kings and princes though they ride abroad and goe here and there yet they have a Tutor and a governour to goe with them that they doe nothing unseemely or unfitting their place so the Lord doth though he sends us here into the world and lets us goe up and downe yet he sends the Holy Ghost with us to bee our monitor and Tutor that we should not commit any thing unbeseeming us in our Christian profession This is another benefit wee have by the Holy Ghost for if he did not guide us whither should we runne Now by two speciall actions the Holy Ghost doth governe us The first is by restraining and keeping of us backe from a number of sinnes that we should else fall into therefore when we are kept from any sinne it is the Spirit of God that doth it so Gal. 5. 17. saith the Apostle For the flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary one to the other insomuch that wee cannot doe the same things that wee would so Act. 16. 7. Paul would have gone to Bithynia and the Spirit suffered him not so then it is the Holy Ghost we see that keeps and holds us back from sinne There is no Christian but feeles this when his corruption puts him on sinne it is the Holy Ghost that keepes us backe and will not let us take our swing and sway therein what a number of sins should wee fall into if the Holy Ghost should not keepe us for we have the seeds and spawne of all sinnes in us therefore that we are kept from the sinnes and shames that others fall into it is because the Holy Ghost keeps us from falling into them Secondly by exciting and stirring of us up to good things putting holy motions and good thoughts into our minds as Act. 7. it is said that it came into Moses heart to goe and visit his brethren Moses lived in Pharaohs court where he wanted not any thing yet there was a thought came into his heart to goe and looke on the poore Church of God and to pittie them so when there is a motion comes into our minde to pittie our poore brethren and to releeve them
as occasion shall be offered to doe them good it is the Holy Ghost that doth put it in us as Paul saith Galath 4. 6. he hath sent the Spirit of his Sonne into our hearts whereby wee cry Abba Father Hence wee see it is the Spirit of God that stirres us up to the duties of prayer and holinesse The fourth benefit is To give us power and ability to performe Christian duties and services for the Spirit of God doth not onely open our hearts to understand the Scripture excite and stirre us up to good duties but doth also enable us to doe them to repent of our sinnes to pray to God to love our brethren to rest and relye on God in the time of trouble In the story of Sampson we see that he did shake himselfe and did thinke to have done great maters yet for his life he could not because his strength was gone in like manner when wee see other men can pray repent of their sins when thou canst not doe so know it is the Holy Ghost that doth inable thee for there be a number of Christian duties that we are no more able in the estate of nature to doe than a dead man can remove a mountaine as when a man is truely humbled for sinne and cast downe that a naturall man should looke up to God by the eyes of faith to rest and to rely on him for the saving of his soule this hee is no more able to doe than a dead man to remove a mountaine so likewise for a man to resist a temptation agreeable to his nature he is no more able to doe it than a dead man to remoove a mountaine againe when a man is in want and in need then to rest and rely on God for the feeding of his body that as he hath trusted God with the saving of his soule so hee will rely on God for things needfull a naturall man is no more able to doe this than a dead man to remove a mountaine but the Spirit of God inables a man to doe that for that which is impossible to nature is made possible by the Spirit of God The fift benefit is to comfort in distresse although a Man wants house or land and a number of outward comforts yet if hee have the Holy Ghost to comfort and assist him hee neede not care for any thing else Therefore Christ saith to his Disciples I will send you a Comforter in the World ye shall have trouble but he shall mitigate and asswage all your troubles So Acts 9. 31. it is said Then had the Churches rest throughout all Iudea Galile and Samaria and were edified walking in the feare of God and in the comfort of the Holy Ghost were multiplyed Therefore whatsoever our trouble is yet it is a great stay that we shall have comfort in the Holy Ghost and not be driven to take up the complaint which David doth in the Person of Christ I looked for some to have pittie on mee but there was none and for comfort but I found none for though it be true of Christians that in their trouble they looke for some to pitty and comfort them but they finde none yet neverthelesse in their extremity the Holy Ghost doth comfort them therefore if men want comfort in the time of trouble what shall they doe send for fidlers and merry company to comfort them as Saul did and fall into relapses no but wee must labour to get the Holy Ghost to comfort us for the comfort of the Holy Ghost goes beyond all worldly comforts First because all worldly comforts may be taken from us let it bee in our goods or friends or whatsoever else these comforts may faile us because the ground of them is not good wee may be taken from them and they from us but the comfort of the Holy Ghost can never be taken from us because it is grounded on Gods Love and favour and hope of Heaven therefore the Divell and all the World shall never be able to take away this comfort Secondly because all the comforts in this life be not pure and intire comforts but have alwayes some sorrowes in them as wee see Hest 5. when Haman had all the glory that Ahashuerosh could afford him yet he was not at quiet because Mordecai sate at the kings gate the cup of our comfort here in this world is a mixed cup like to Christs cup mingled with wine and Myrrh much bitternesse so all our worldly comfort is mixed with gall But the comfort that we have by the Holy Ghost is pure and intire it comforts us in all the distresses that befall us It made Paul and Silas sing in Prison Acts 16. It made the Apostles goe away rejoycing that they had suffered rebuke for the Name of Christ Thirdly because all worldly comfort failes and leaves us at the day of death when the more comfort we have had by it the more griefe it will bee to part from it Therefore Christ saith Luk. 12. to the rich man Thou foole this night shall thy soule be pulled away from thee but the comfort of the Holy Ghost is most beneficiall and refreshing at the day of death because then we draw neere to the accomplishment of Gods promises as Paul saith 2 Tim. 4. 7. I have fought a good fight and have finished my course I have kept the faith from henceforth is laid up for mee the Crowne of righteousnesse which the righteous Iudge shall give at that day hence we conclude all worldly comfort is not comparale to it And here I thinke there is none but will assent with me to pray to God to give us the Holy Ghost as David prayes Psal 4. That God would lift up the light of his countenance upon him howsoever others desire other things let us pray to God though wee want many outward comforts yet that wee may have the holy Ghost to comfort us Now there are three speciall times that the Holy Ghost doth comfort in 1. In trouble and affliction 2. In the distresse of Conscience 3. In the day of death The Holy Ghost doth comfort us in trouble and affliction three wayes First by perswading us that God is our Father and that he will not leave us but will stand by us in the time of our trouble as Psal 23. 4. David saith Yea though I should walke through the valley of the shadow of death yet I will feare no evill for thou art with me So Psal 27. The Lord is my light and my salvation whom shall I feare The Lord is the strength of my life of whom shall I bee afraid this is one meanes whereby the Holy Ghost doth comfort therefore if a man have the holy Ghost he neede not care because that will comfort and uphold him in all the trouble that doth befall him Secondly by turning all things to our good as Rom. 8.
What be the priviledges of the Church First what the Church of God is wee are not to thinke it a materiall Church composed of lime and stone an Paul speaketh 1 Cor. 11. 18. but the Church of God is the company of the faithfull ones and the Elect people of God they be the members of Christs Augustine saith that the Church of God consists of Men and Angels but we beleeve that the redeemed onely be of the Church of God as Eph. 5. 27. saith hee Husbands love your wives as Christ loved the Church and gave himselfe for it that hee might sanctifie it and cleanse it by the washing of water through the Word So then the Church of god is the company of redeemed ones such as be sanctified and it may bee defined after this manner The Church of God is a companie of people called out of the condemned multitude of the World to blessednesse and happinesse by the meanes of Christ Whence wee observe foure things appertaining to the nature of the Church First it is a company of holy People for there is no body either mysticall or naturall but hath many members as Paul speakes Rom. 12. 5. So the Church of God doth not consist of one but of many members It is true it began in one In Adam but the Church of God is like a tree that hath one roote but spreadeth into many branches and boughes so the Church of God beganne in Adam as a roote and from him spreadeth to all his posterity that be elect and within the covenant of grace Thus Matth. 16. where Christ saith Goe tell the Church the Papists change the note and say Goe tell the Pope but the Pope is not the Church of God because he is but one for the Church of God is a company of people that consists of many members Secondly It is a company of people called all the true members are called to partake of the graces of Christ they are called to faith repentance and sanct fication therefore Saint Paul in all his epistles termes the faithfull the Called of God as Rom. 1. 7. To all you that bee at Rome beloved of God called to be the Saints and 1. Cor. 1. 16. Brethren you see your calling so 2 Tim. 1. 9. saith he who hath saved us and called us with one holy calling So then all the true members are called this is a speciall note and marke of them The uses are First seeing that all the true members are called therefore wee must take heed we doe not despise this voyce and call of God seeing he calls us by the voyce of his Gospell and Spirit to bring us to salvation and to an estate of grace that so we might be saved Abraham Gen. 12. was called out of his countrey and from his kindred and hee obeyed God and did follow him why now God doth not call us out of our countrey nor from our kindred we may enjoy them still but hee calls us out of sin out of blindnesse and ignorance therefore doe not thou despise the Call of God nor resist it We see Matth. 20. of the Laborers that were called into the Vineyard some were called in the first houre some in the scond and some in the third fourth and last houre marke saith Augustine hee that was called in the first houre did not put off till the second houre and he that was called in the fourth houre did not put it off till the last so when God calls us we should be ready to obey the call of God As Acts 26. 19. Paul speaking of his Calling to king Agrippa saith Therefore O king I was not disobedient unto the Heavenly vision so seeing God doth call us from day to day by his Gospell let us take heed wee doe not despise it but bee obedient to it Secondly seeing all the true members are called therefore every man must labour to finde this holy calling in himselfe that hee hath beene brought out of sinnes to an estate of grace and that hee is one of Gods people Saint Paul confesses of himselfe 1 Tim. 1. 12 13. I was a blasphemer and a persecutor but Lord I thanke thee thou didst shew mercy to mee I am now called so every man must labour to finde this calling in himselfe I was such and such a one I was a swearer and a drunkard and a bad liver but now it is otherwise with mee now I am Called and have repented for it Thirdly The Church of God is a company of people called out of the condemned multitude of this World for every man naturally is the childe of wrath Ephes 2. 3. saith he Wee are by nature the Children of wrath as well as others and verse 5. Even wee which were dead by sinnes hath hee quickned so the people of God are called out of the condemned multitude of this world as Lot was called out of Sodom by the Angell was haled and pulled out or else he would have perished in Sodom so wee should all perish in our sinnes with hundreds and thousands in this World but that it pleaseth God to call a number out to be saved The use is First seeing the Church of God is called out of the condemned multitude of this world to bee saved therefore wee may see the heavy estate every man stands in before he is called that he is no better than in a damnable and cursed estate how ever hee may in time bee one of Gods elect beloved of God yet for the present estate he is one of the condemned of the world O that wee had our eyes open that wee might see the heavy estate we be in till we bee brought to faith and repentance and to an estate of grace We read 2 King 6. 20. that Elisha did lead the Aramites into the mid'st of Samaria and then prayed to the Lord to open their eyes and presently they saw they were in the mid'st of their enemies so if God should open our eyes we should see that we were in the mid'st of hell and in the clawes of the devils our mortall enemies Secondly seeing the people of God are called out of the condemned multitude of this world whereas they might have perished eternally what cause have men to bee thankefull to God that finde this in themselves whereas they might have beene damned for ever it hath pleased God to call them to the estate of grace to faith to repentance that so they might be saved therefore as Mephibosheth saith to David 2 Sam. 19. 28. When all my Fathers house were but as dead men before my Lord the King yet did'st thou set thy servant among them that did eate meate at thy table so we may say to God I and my fathers house were but dead men before thee and yet notwithstanding it hath pleased thee to bring us to an estate of grace and to feed us in thine owne house whereas we
might have perished with the world therefore what cause have wee to be thankefull to God for so great a mercy The fourth thing that was observed in the parts of the Church is that they are called out of the condemned multitude of the world to blessednesse and happinesse to bee saved by Christ so Saint Paul saith in this place And the Lord added to the Church from day to day such as should be saved there is all the harme the Lord means us to save and to bring us to blessednesse and happinesse therefore every man must take heed hee doth not despise this holy Calling when the Lord invites him to repentance faith and to an estate of grace We see Mark 10. 9. when Christ cals the blinde man he flung away his cloake and got upon his legges and followed him so it should bee the care of every one when Christ cals him to fling away his sinnes and corruptions and make all hast to follow him for if the blinde man did follow him for the curing of his body much more should we for the curing of both soule and body First therefore let us take heed we doe not despisse this Call of God seeing all the harme he meanes us is to save us Secondly seeing Christ cals us to enjoy blessednesse and happinesse and to live in communion with him therefore there is no damned man that can be a member of Christ it is true indeed that the wicked may live in the Church as bad humors be in the body but they are no parts of the body the Scripture is cleere for it as 1 Iob. 2. 19. they went out from us but they were not of us for if they had beene of us they would have continued with us but they went out that it might bee made manifest that they were not all of us as if he had said if they had communion of grace and of the Spirit with us then they would have continued but because they had not therefore they went away The Papists say that a damned man may be a member of Christ but wee see it otherwise Col. 2. 19. saith the Apostle and not holding the head from which all the body by joynts and bands having nourishment ministred and knit together increaseth with the increasing of God and Austine saith that there is no damned man can bee a true member of Christ because Christ is the Saviour of the body therefore let us labour to bee members of Christs body and then wee shall be saved but if we be not then wee are like to perish although wee should be the greatest Princes in the world but if we be true members of Iesus Christ then we doe beleeve that one day we shall bee blessed and happie whatsoever our estate be here therefore if there bee but one or two saved in a towne let us labour to be one of them if men should suffer Shipwrack and there should bee a boat found that would hold no more than tenne every one would labour to be one of the tenne so wee all have suffered shipwracke by the sin of Adam in the sea of this world now to save us the Lord hath given us a little boate which is his Church that whosoever can get into it shall be saved therefore if there bee but two in a country or one in a towne that is saved wee must labour to bee one of the number SERMON LX. ACTS 2. 47. And the Lord added to the Church from day to day such as should be saved A Good hearer is like to dry powder that every little sparke of fire will make it kindle but wet powder must bee often touched before it will take so the unfitter that men be to heare and unprepared the more paines it is to the speaker to worke affection in them Wee shewed you the last day that the faith of a Christian consists in two things in God and the Church of God and that the Church of God is a company of people called out of the damned multitude of this world whom God will eternally save with his owne selfe Whence these considerations offered themselves unto us first What the Church of God is in his owne Nature which wee did then dispatch secondly What bee the parts or the divers estates of the Church of God here in this world whereof wee are to speake at this present The Church considered according to its parts is twofold 1. The triumphant 2. The militant Church The Church triumphant is that which is blessed and happy with God in heaven so called because it is not in conflict and combate as we be warring against sinne lusts the devill and the world but having overcome all are now blessed in heaven Hereof the Apostle speakes Heb. 12. 22. but yee are come to the mount Sion and to the Citty of the living God the Celesticall Ierusalem to the company of innumerable Angels and to the Congregation of the first borne whose names are written in heaven and to God the Iudge of all and to the Spirits of just men made perfect so Col. 1. 20. saith he For it pleased the Father that in him should all fulnesse dwell and having made peace by the blood of his Crosse by him to reconcile all things unto himselfe c. It is an opinion in the Greeke Church that the Saints are nor glorified in heaven till the judgement day but this opinion of theirs is false for it is first against the Scripture and secondly against reason First It is against the Scripture as Eccles 12. 7. Dust returnes to dust and the Soule returnes to God that gave it now this must needs be spoken of the blessed presence of God that the soule goes to in regard of power for God was present with it before so Luk. 23. 45. Christ said to the Theefe This day thou shalt be with me in Paradise marke saith Saint Augustine Christ doth not delay the Theefe but even from this woodden crosse he is translated into his heavenly kingdome so Paul speakes Phil. 1. 23. desiring to be loosed and to be with Christ and not onely speakes he this of himselfe but also of all the faithfull people of God as 2 Cor. 5. 8. Neverthelesse we are bold and be willing rather to remove out of the body and to dwell with God thus it is cleare by the Scripture that the soules of the beleeving and faithfull goe to heaven immediately to glory So then the Greeke opinion is false it cannot be denied but that some Scriptures seeme to looke this way as that Matth. 20. 6. when the evening was come every one had his penny they received their hire so that Col. 3. 4. When Christ which is our life shall appeare then shall ye also appeare with him in glory Now these Scriptures and the like are to be understood of the glory of the body or else of the declaration of the glory that soule and body
shall have at the day of judgement at this present the soules of the faithfull are in glory and the world sees it not but a the day of judgement there shall be further declaration of it So then wee see the former opinion is false Now it is not onely against Scriptures but against reason and that both naturall reason and sanctified or rectified reason First it is against naturall reason because all motions are without cessations till they come to their proper place unlesse they be hindred by some violence as a stone flung down a hill rests not till it comes at the bottome unlesse it be hindered by violence so the proper place of the Saints is heaven thither they move unlesse they be hindered now there is nothing can hinder them but sinne but when they are dead they have no sinne therefore they must needs goe to heaven that they have no sinne it is plaine by the Scripture as Rom. 6. 7. for he that is dead is free from sinne and Augustine saith wee live not without sinne so long as wee bee here but when we be out of this life then sinne ceaseth to this the Schoolemen agree that all sinne ceaseth in a Christian when he is dead In the estate of grace there is no man without sinne but when this life is ended then sinne ceaseth Now if any shall say that the decree of God is hinderance enough I answer there is no such decree set downe in the booke of God Secondly it might seeme injustice in God to delay glory where there is not cause to keepe them from it so the Greekes opinion is against naturall reason Secondly it is against rectified or sanctified reason for the Lord is more inclined to mercy than to judgement as soone as the wicked are dead their soules goe into hell as Luke 16. the soule of the rich man as soone as he was dead was carried into hell while his brethren were alive and had Moses and the Prophets to speake to them therefore it is agreeable to justice that the soules of the just should goe to heaven so soone seeing he is inclined more to mercy than to judgement Augustine saith the soule of a good man goeth to God when hee is dead to enjoy blessednesse and happinesse and the soules of the wicked goe to hell therefore it is out of question that the soules of the godly goe to heaven before the judgement day Secondly the Church Militant is that part of the Church which is a warring and fighting in this world against sinne the devill the world and temptations where although it pleaseth God to give them many victories conquests and triumphs in this world as the Apostle â—aith Rom. 8. In all these things we are more than conquerers yet because it is not without paine and labour toyle and trouble yea not without blood as is shewed Heb. 12. 4. Yâ—â— have not yet resisted unto blood the Church of God hath a number of these incursions and conflicts and as one saith that the devils follow them like a number of barking and bawling dogs and are never at rest therefore it is called the militant Church To this purpose 1 Tim. 6. 12. Paul exhorts Timothie to fight the good fight of faith laying hold of eternall life and 2 Tim. 2. 3. Thou therefore suffer affliction as a good Souldier of Iesus Christ the people of God bee never at rest here the devill will follow and pursue them the world will have a â—ing at them and their sinnes will trouble and annoy them therefore they must lye in campe against all their enemies These are the two maine parts of the Church and this is the order betweene them that the Church militant is a doore gate or poâ—ch to the Church triumphant for wee must be members first of the Church militant before wee come to bee members of the Church triumphant as Dan. 1. 4. there were certaine of the Children of Israel fed with the kings meate that at three yeeres end they might stand before the king so it pleaseth God the great King of Heaven and Earth to feed us here in the militant Church that one day wee may stand before him in the Church triumphant We have heard heretofore out of the Booke of Ester that king Ahashuerosh had two houses for his Maides there was a house of sweete perfume where they were kept for a season before they were brought to the kings house so God hath two houses there is the militant Church and the Church triumphant whereof this is the order that first they must live in the Church militant being perfumed with the graces of his Spirit before they can come to live in the Church triumphant therefore it must be the care of every man so to carry himselfe in the militant church as that be may come to live in the Church Triumphant Thus much of the doctrine now for the use First seeing the Church of God is Militant here in this world therefore wee must looke for no perfect peace here although it pleaseth God sometimes to give the Church rest as it is said Acts 9. 31. That the Churches had rest yet usually it is but a little breathing time it will not be long we must prepare for a new encounter for 1 Cor. 15. it is said The last enemy that shall be destroyed is Death Therefore till death come that we may lie downe in the grave we must looke for vexation and trouble never to be at rest till then for when the Divell doth cease tempting of us and the world is at quiet with us then we have our owne lusts and sinnes to trouble us Augustine saith well the life of a Christian here in this world is nothing but a warfare this is not the place of triumph for what are these but the speeches of warre The good things that I would doe that doe I not but what I hate that doe I and againe I see a law in my members rebelling against the law of my minde leading mee captive to the Law of sinne and death Here is nothing but speech of leading captive and rebellion and he askes the question when will this warre be at an end His answere is When this corruption shall put on incorruption and when this mortall shall put on immortalitie Therefore we must looke for no perfect peace in this World for our sinnes and corruptions will trouble us the world will be against us and the Divell will barke and bawle against us so that a Christian cannot be at quiet while he lives here There be some weake Christians who thinke that because they have many temptations troubles and afflictions that therefore they are no members of Christ nor of the Church of God for if they were they think they should be at peace but here the Divell proceeds against them with false Logicke for they ought rather thus to argue because we live in
the Militant Church warring against sinne the World and the Divell Therefore we must looke for no perfect peace here Secondly seeing the Church of God is Militant therefore every man must stand upon his guard and watch armed with Faith Patience and with the graces of Gods Spirit He must take unto him all the Armour of God that is spoken of Eph. 6. that so he may be armed against the temptations of the Divell the World and his owne sinnes and corruptions he must not be secure but he must stand on his watch We read Matth. 13. 25. Whilst men slept the Divell came and did sow tares not when their bodies slept but when their care indeavour and zeale was asleepe so when men bee secure and stand not upon their watch and guard then the Divell comes to surprise them therefore the watchfulnesse and diligence of the Divell should teach us to be watchfull and diligent We finde 1 King 3. when the true mother of the childe was asleepe the false mother came and stole away the live-childe and laid a dead childe in the roome of it so the Divell will doe when men sleepe in sinne hee will steale away the live-childe and lay a dead child in the roome of it that is he will steale away our lively faith hope repentance and will leave dead faith and dead affection in their roome Therefore the watchfulnesse of the Divell must make us watchfull to resist him Thirdly seeing the Church of God is militant it is cleare we cannot escape without wounds and blowes in this life therefore it must bee our wisedome when we take any to labour to cure and heale them that so we doe not bleede to death with them So Heb. 12. 13. saith the Apostle And make straight sâ—eppes unto your selfe lest that which is halting be turned out of the way but let it rather be healed and Revel 3. 2. awake and strengthen the things which remaine that are ready to die here wee see the Church had wounds but it must be the care of the Church to heale their wounds It is a fearefull thing that the Divell many times wounds a man in his care faith patience love or zeale and yet they have no care to recover againe they doe not runne to prayer to repent of their sinnes returne to God get faith and come to the preaching of the Word and to the Sacraments that so they might recover and be healed We read 2 Kings 8. when Iehoram was wounded of the Assyrians he returned into Iezreel to be healed of his wounds so when the Divell hath wounded us in our care faith or in our zeale it must be our wisedome to returne to the Word and to the Sacraments to be healed of them Fourthly though wee have a great deale of toyle and trouble here in the Church militant yet we may be comforted because it is the way and the gate to the church triumphant as Iohn 16. 2. Christ saith Verely verely I say unto you that ye shall weepe and lament but the World shall rejoyce and yee shall have sorrow but your sorrow shall be turned into joy So Revel 21. 4. saith he And God shall wipe away all teares from their eyes and there shall be no more death neither sorrow neither crying nor no more paine So then although the people of God have a number of troubles and temptations here yet it may comfort them that one day they shall bee blessed in the Church triumphant We see as long as a man is at Sea in the Ship he is flung here and there and tossed up and downe and yet it is the Ship that must carry himsafe to the Haven and Shore so as long as wee live in the militant Church we cannot be at quiet it is a place full of trouble wee shall have the world the flesh and the Divell to vexe and trouble us yet because the militant Church is the ship that must carry us to the shore that is to Heaven therefore it must bee our care so to live in the militant Church that we may be a member in the Church triumphant that when we have passed the glassie Sea of this world wee may live in the blessed presence of Christ and for ever sing the song of Moses and the Lambe SERMON LXI REVELATION 1. 20. The seven golden Candlestickes which thou sawest are the seven Churches WEE spake the last day of the parts of the Church of God which generally are two the Triumphant part and the Millitant the triumphant part is that which is blessed with God in Heaven and it is so called because it is not in conflict and combate as wee bee but hath triumphed and overcome temptation the Divell sinne and lusts being now blessed in Heaven with God himselfe the millitant we shewed was so called because of that continuall warfare wee are in with the flesh the world and the Divell untill thereby wee are brought home into the triumphant Now for the particuler there be divers parts of the Church as the Ocean Sea is all one in it selfe yet by the reason there bee many armes and creekes of it which runnes by divers countries therefore it is called by the name of the countries and kingdomes it runnes by as the English Sea and the French Sea and the Spanish Sea so although the Church of God be one in her owne receit yet by reason that it spreadeth it selfe into divers Countries and Kingdomes it is called by the name of the Country or kingdome it is neere as the English Church and the French Church and the Dutch Church so there are many parts thereof all which make but one Church There was a Popish convert that made an objection against this saith he the Church of God is one and the reformed Churches are many therefore the reformed Churches are not the Church of God as Cantic 6. 8. But my Dove is all alone shee is the onely daughter of her mother To this I answere in this cavill there is first ignorance of the Scripture secondly ignorance of learning First it doth shew hee is ignorant of the Scripture for although the Church of God is but one in it selfe yet there be divers parts of it which are called Churches as in this place which is my Text The seeven golden candlestickes are the seven Churches So Gal. 1. 21. And after that I went into the coasts of Asyria and Cilicia for I was knowne by face unto the Churches of Iudea So 1 Cor. 14. 35. for God is not the Author of confusion but of peace as we see in all the Churches of the Saints so though the Church of God bee but one in it selfe yet there are diverse parts of it Secondly this shewes ignorance in learning the Church of God is but one but how is it but one It is one as a great line is one composed of a number of small lines so saith Cyprian
conceive the Church of God to be one as a great line is one yet composed of a number of small lines and as a tree is one which yet consists of many branches and as from one fountaine comes many Rivers and as Exod. 25. 37. God said to Moses and thou shalt make the seven lampes thereof and the lampes thereof shalt thou put thereon to give light Here were many lights yet all these made but one light which was composed of many So the Church is but one Thus much of the doctrine now for use Seeing the militant Church of God consists of diverse parts though it be one in it selfe therefore we should pray for the peace of it and wish well to the members thereof and be ready to releeve them if they stand in neede for there is but one Faith and one Head that quickneth all therefore as one member is ready to helpe another so wee should bee ready to minister to the necessities of other Churches as Acts 11. 28. there was a famine foretold by Agabus that shuld be all the world over which came to passe in Claudius Caesars time then the Disciples every man according to his ability purposed to send succour to the brethren which dwelt in Iudea so it is a laudible part of this Church of England to send releefe to other Churches and bee ready to minister to their necessities It is a good meditation that David hath 2 Sam. 7. Behold I dwell in a house of Cedar but the Arke of God remaineth within these Curtaines So it is good for a Christian to thinke I dwell in a house of Cedar I dwell in a faire house I stand in neede of nothing I have meate and drinke and a number of other comforts but the Arke of God remaines amongst the Curtaines there be many of the people of God that want reliefe and outward comforts therefore I will releeve them according as I am able The next point is that the Church of God is in divers estates and conditions here in this World sometimes a gathering sometimes a gathered and a constituted Church For the Church is like a house that is not a house by and by as soone as a man beginnes to build and hath got stones and timber but the stones must first be hewed the timber squared and then set together so men must bee gathered by the voyce of the Gospell hewed squared and made fit for the Church of God Christ did gather the Church of the Iewes but he left the constitution of it to his Apostles as Esay 2. 5. it is said The Law shall goe forth of Sion and the Word of God from Ierusalem so the Church of God beganne at Ierusalem there he laid the beginning of the Church Now the means by which Christ gathereth it is the preaching of the Gospell there is no man of his owne accord will gather himselfe into the Church Beasts and Birds will gather into their nests and holes but Men will not gather into the Church it must bee a speciall hand of God that must draw them As it is said Ephes 4. 11. He therefore gave some to be Apostles some Prophets and some Evangelists and some Pastors and Teachers for the gathering together of the Saints and for the work of the ministery and for the edification of the Body of Chaist untill we all meete c. So also Matth. 23. saith Christ O Ierusalem Ierusalem which killest the Prophets and stonest them that were sent unto thee how often would I have gathered thy Children together as a Hen gathereth her Chickens under her wing and yee would not So then the meanes by the which Christ gathereth and draweth men into the Church is by the preaching of the Gospell Therefore consider with thy selfe where the preaching of the Gospell is there Christ hath a people that he meanes to draw into the Church to save them doe not hang off therefore from the Lord but be gathered and brought home Seeing Christ comes in the preaching of the Gospell to draw thee to faith and to repentance and to an estate of grace doe not live in thy sinnes and uncleannesse but be gathered and brought home to God If a thousand men should lye in a Dungeon and should lye in such a manner as not one of them could long continue therein if one should come and give them a key to come forth O what flocking and thronging would there be about the Doore to get out so this is our caâ—e wee are all naturally in the Dungeon of the Divell as it were so that there is not one of us but must die if wee remaine therein and not the death of the body only but also of the soule now it hath pleased God to send us the golden key of the Gospell to open this Dungeon door therefore how should wee labour to get out to bee gathered and brought home to God Againe as the Church of God is sometimes a gathering so sometimes it is dispersed and scattered as Acts 8. 4. when Paul made havocke of the Church of God entred into every house and drew out both men and women and put them in prison it is said Therefore they were scattered abroad and went to and frâ— preaching the Gospell So wee read Heb. 12. 37. They were stoned they were howed asunder they were tempted they were slaine with the sword they wandred up and downe in Sheepes and in Goates skinnes being destitute and forsaken whom the World was not worthy of they wandred in Wildernesses and Mountaines and Dâ—nnes and Caves of the Earth And neverthelesse though the Church somtimes be thus scattered yet it doth remaine a true Church still As a Dog or a Woolfe comming into a flocke of sheepe may scatter them this way and that way they are notwithstanding a flocke still so though the Church of God bee scattered in regard of persecution yet it is the Church of God still Sometimes in regard of Tyrants and through the fury of the world it is hidden from the eyes of men that it cannot be discerned So as it was in Elias time when Aâ—ab and Iezabel had broken downe the Altars slaine the Prophets and sought to kill Elias also Revel 12. 14. when the Serpent raged against the woman and sought to devour her it is said There was given her two wings of a great Eagle that she might flie into the wildernesse into her place where shee is nourished for a time and times and halfe a time from the presence of the Serpent so it pleaseth God many times to hide the Church from the rage of the world Saint Ierome saith that the Arrians in his time were so overspread and set with malice against the Church of God as it could hardly bee seene and therefore wee neede not marvell and wonder that there be so few of the people of God seen for the Church may be hidden for a time because of Tyrants and the rage
sanctified graces In other cities there be markets for the body but in this citie the Lord keepes open market with spirituall graces to furnish our soules and therefore thirdly herein this citie excels all other cities in the world Fourthly in many other cities there be many other liberties and immunities all these immunities are but to free them from toyle and tribute but the Church of God doth not thus free men for Christ himselfe payed tribute Matth. 17. 27. and Paul exhorts us Rom. 13. 7. Give unto all men therefore their dues tribute to whom yee owe tribute custome to whom custome The Church of God doth not free men from taxes and tributes due to earthly powers and Potentates but from the bondage of sinne from the accusations of an evill conscience from the Devill and from Hell Thus Iohn 8. 36. saith Christ If the Sonne make you free yee shall bee free indeed And Gal. 4. 26. saith the Apostle But Ierusalem which is above is free which is the mother of us all A man may bee a citizen of a great citie and yet lye in bondage to sinne and the Devill bee a slave to his lusts and be troubled with the accusation of an evill conscience But if a man bee a citizen of this citie hee shall bee free from sinne the Devill Hell the accusation of a bad conscience and from his wild lusts therefore in the fourth place this citie excels all other cities in the world The uses are First seeing the citie of God excels all the cities of the world therefore wee should account it a marvellous blessing that it pleaseth God to make us citizens of this citie as Ruth 2. 12. Boaz said unto Ruth the Lord recompence thy worke and a full reward bee given unto thee of the God of Israel under whose wings thou art come to trust So happy is the man over whom the Lord doth spread the wings of his love Wee see Psal 84. Davids affection that hee had rather bee a doore keeper in the house of God than to dwell in the Tents of wicked men hee had rather bee a meane man and a true member of the Church than to bee a great wicked man Therefore wee may bee sure that it is a greater blessing to bee a poore man and a member of the Church than to bee a great rich man in the world and no true member of the Church Secondly seeing the citie of God excels all the cities of the world therefore every man must have care to hold communion with it and take heed hee doe not suffer the Devill to draw him away from it because God dwells there by the presence of his Spirit Peter could say to Christ Ioh. 6. 68. Master to whom shall wee goe thou hast the words of eternall life heere is fulnesse of joy here is comfort to bee had and therefore howsoever others start out let us hold to it Thirdly seeing the citie of God excels all other cities therefore it must bee our care to live like such citizens Hath God made thee a citizen of such a citie live then happy man like such a citizen conforme thy selfe to the lawes of it and walke worthy of this heavenly citie The author to the Hebrews maketh the same use of it Hebr. 12. 22. But saith hee yee are come unto the Mount Zion and to the citie of the living God c. And therefore see that yee despise not him that speaketh for if they escaped not which refused him that spake on earth much more shall not wee escape if wee turne away from him that speaketh from heaven You bee of the citie of God and therefore doe not you live like the vild men of the world in your sinnes and corruptions but live like Saints and citizens of such a citie thus much of the first dignitie that the Church is called the citie of God because there is the presence of God in grace The second Dignitie of the Church of God is that it is called the body of Christ now there is a naturall body of Christ which hath parts and ligaments as our bodies have hands and feete c. And there is a mysticall body of Christ which are the company of true beleevers which are made one with Christ by faith through the communion of the Spirit which mysticall body is more deare to Christ than his naturall body for hee gave his naturall body to die for his mysticall body and to redeeme it the Church is this mysticall body as 1 Cor. 12. 27. now yee are the body of Christ and members in particular so Coloss 1. 14. Now I rejoyce in my sufferings and fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church So then the Church of God is the bodie of Christ whence ariseth divers consequents First that hee is the onely head of the Church and no other but hee as Ephes 1. 22. saith the Apostle of Christ And hath made all things subject under his feete and hath appointed him over all things to bee the head of the Church so Colos 1. 18. hee is the head of the bodie of the Church for as the head ruleth the bodie so Christ rules his mysticall body Now that Christ is the onely head of the Church it may bee seen in three things First because the grace of God is most eminent in him for as life is most eminent in the head so the graces of God are most eminent in him hee excells all men and Angels therfore the Apostle saith Colos 1. 19. that it pleased the Father that in him all fulnesse should dwell Secondly because of the neere conjunction that is between the head and the members the naturall head may bee parted with a blow from the body but the Devill and all the damned cannot part Christ and his mysticall body Thirdly in regard of ministration for as the head doth communicate life and motion unto the body so Christ doth the life of grace and the Spirit So it is a Royaltie onely belonging to the head not to Archangell nor Angell therefore away with the Pope The second consequent is that seeing Christ is head of the Church therefore as the head communicates life and motion into the body so from Christ flowes spirituall life and grace into the Church there is never a true member but Christ communicates life and grace unto him therefore every true Christian must feele a derivation of grace and spirituall life in him every one that would have true comfort must feele this and to say as Saint Paul doth Galath 2. 20. Thus I live yet not I now but Christ liveth in mee and in that I now live in the flâ—sh I live by the faith of the Sonne of God who hath loved mee and given himselfe for mee Wee see if a man hath any member that hangs dead and numb'd
died for us as Saint Paul saith Rom. 5. 8. It was love and a great love too that made Iaakob serve seven yeeres for a wife in Syria which hee thought nothing much more it was love and great love in Christ that hee would be contented to bee borne in a Stable to bee laid in a Manger to sweat blood and water in the garden to die that accursed death of the crosse and to bee laid in the ground for us all which Christ accounts as nothing so we may be saved and brought home to God Esay 53. 11. it is said He shall see the travell of his soule and shall be satisfied so we may be saved and brought home to God this will satisfie Christ he will thinke all his paines as nothing Secondly Christ hath made declaration of his Love in that he doth wash away our sins from day to day in his blood for whereas nothing in this world can wash away our sins but his blood it hath pleased him to dippe a handkerchiefe as it were in his blood to wipe away our sinnes this is another evidence that he loveth us as Revel 1. 5. it is said that he hath loved us and washed away our sins in his blood therefore whosoever doth not feele his soule and conscience to be cleansed and the blood of Christ to eate out the venome of his sinne Christ hath not declared his love unto him as yet in any comfortable manner Thirdly Christ declares his love to the Church in that hee sends love tokens unto her which are the gifts and graces of his Spirit A loving husband if hee bee in a farre Countrie will send love tokens to his wife there is never a messenger that comes but he will send some Iewell or peece of gold so Christ doth to his Church send love tokens from day to day as Ephes 4. 8. it is said When he ascended up on high he led captivitie captive and gave gifts unto men so when he came at the highest top of glory hee did not forget his poore Church but sent gifts to it as Acts 2. 35. it is said Since then that he by the right hand of God hath beene exalted and hath received of his Father the Holy Ghost hee hath shewed forth this which you now see and heare This is a plaine evidence that his heart is upon us and that he doth not onely love us but makes declaration of his love that we may see and feele it from day to day Hence we may inferre though Christians bee despised in the eyes of the world and not regarded yet they be deare in the eyes of Christ he regardeth and loveth them Wee see a good wife if her husband love her shee cares not who hates her so her husband bee pleased shee cares not who is displeased so it should bee with a Christian if Christ love him hee should not care though the world hate him so Christ be pleased hee need not care who be displeased with him Secondly seeing the Church is the Spouse and Body of Christ therefore he will richly indue the Church Wee see when a man marrieth with a woman the marriage deeds be made he gives her an interest in his lands and indowes her with his goods so Christ doth indue the Church with his righteousnesse holinesse with his merits Thus Phil. â— 9. Paul desireth that he might be found in Christ that is not having his owne righteousnesse which is of the law but that which is through faith in Christ So also 1 Cor. 1. 30. saith the Apostle But yee are of him in Christ Iesus who of God is made unto us wisedome righteousnesse sanctification and redemption that according as it is written Hee that rejoyceth let him rejoyce in the Lord this is another comfort to a Christian that though he be poore in himselfe yet he shall be rich in Christ If a poore Maid marry with a rich Husband though her father left her nothing nor never a friend yet she thinkes her selfe well provided for so though we bee poore in our selves our father Adam having left us nothing but sinne yet if weâ— can marry with Christ hee will richly indow us with all his Graces Thirdly seeing the Church is the Spouse and the Bride of Christ therefore hee will adorne it with all his graces It is said Esai 61. 10. I will greatly rejoice in the Lord and my soule shall bee joyfull in my God for he hath cloathed mee with the garments of salvation and covered mee with the Robe of Righteousnesse hee hath decked me as a Bridegroome and as a Bride tireth her self with her Iewels And to the same effect wee read Revel 19. 8. unto her was granted that shee should bee arayed with pure fine linnen and shining for the fine linnen is the Righteousnesse of Saints so then the Lord will not leave the Church naked but will beautifie and adorne it with his graces therefore wee must labour to feele this and see it for if our conscience shall tell us that wee are naked not having one grace of his Spirit then wee doe not belong to him for without this golden garment of Christs righteousnesse wee shall not bee set at the right hand of Christ as it is Psal 45. 9. but as long as wee bee naked and have not this golden garment on wee doe not belong to Christ for if wee did hee would adorne and beautifie us with all his graces in some measure Fourthly seeing the Church is the bodie and spouse of Christ therefore hee will discharge the Churches duties A woman that is in debt when she is maried to a man all her debts are devolved unto her Husband she shall not answer the debt but her husband because shee is under his covert so the Church shall not answer for her debts but Christ shall as 1 Pet. 2. 24. it is said Who his own selfe bare our sinnes in his own bodie on the tree and Rom 8. 3. saith the Apostle for that which was unpossible to the law in as much as it was weake because of the flesh God sending his owne Sonne in the similitude of sinnefull flesh and for sinne condemned sinne in the flesh Therefore seeing Christ hath discharged our debt and tooke it upon him it is a comfort to the Church that they shall not answere for it Hence wee may learne that when the Divell shall impleade us for our sinnes and debts wee must not deny the debt and say it is not so but answer him wee bee not the parties that are loiable to the Law but hee must goe to our he band Christ hee hath taken our debt upon him and will answere whatsoever can be required of us To make this plaine as wee reade 2 King 4. there was a poore Widow that was impleaded for her debt who comes to the Prophet and tels him of it Hee askes her what shee had
let you goe but by strong hand the new translation hath it And the king of Egypt will not let you goe no not by a strong hand now how may a man know which is the better I answer hee may know it although he have no other helpe than his owne let him looke into Exod. 6. 1. there the Lord saith to Moses now shalt thou see what I will doe to Pharoah for by a strong hand shall be let them goe so herein the ordinary Bibles are the better from these wee inferre a wise Christian may helpe himselfe by the helpe of his minister in any doubt about the difference of texts of Scripture and to shut up all in a word it is plaine and manifest by these premises that the true Church throughout all ages hath preserved the letter and text of the Scripture from all annoiances taint of corruption or the least soile that may bee The use hereof is First seeing it hath beene the care of the Church in all times to preserve the letter of Scriptures therefore it must be every mans care to read it be acquainted with it and to meditate therein so to profit by it as Ioh. 5. 39. Christ counsels us Search the Scriptures for in them yee thinke to have eternall life they are they which testifie of me so 2 Tim. 3. 15. Timothie was commended for that he had knowne the Scriptures of a Childe which were able to make him wise unto salvation in like manner wee must know the Scriptures and be acquainted with them to make us truely wise Augustine saith well to this purpose that the two testaments are the two breasts of the Church that every Christian man must sucke to draw spirituall nourishment from that he may live eternally by it and another learned man saith that the holy Scripture is an Epistle sent from the Creator to the creature if an earthly king should send us a letter what would we let it lye by us would we not bestow some time to read meditate of it and bee acquainted with it to know what were the kings will with us so saith he the holy Scripture is the letter and Epistle of Almighty God let us labour to bee acquainted with it bestow some time to read it and meditate therein another learned man saith Now the Paradise of God is in this world the bookes of the Scriptures are the trees of Life whereof no man is forbidden to eate therefore it must be our care to heare the Scriptures read and to reade them our selves meditate in them and tell the good things that wee learne from thence one to another Secondly seeing it hath beene the care of the Church to preserve the Scripture it must bee our care not onely to reade and to meditate in it but also to beleeve it and to put it in practice as Psal 124. David did where hee saith by the words of thy lips I kept mee from the pathes of the cruell man and againe Psal 119. 11. I have hid thy promise in my heart that I might not sinne against thee See wee must learne by the Scriptures to put it in practice to sanctifie us in our wayes to keep us from sinning against God and to direct us in all the things wee take in hand this fruit and benefit wee must draw out from it saith Christ to the Iewes I will not accuse you but there is one will accuse you even Moses in whom yee trust How shall Moses accuse them not in his person but by his Bookes and Doctrine for that they did not beleeve nor practise but neglect the things that were commended to them therein so Moses shall accuse them and draw such a fearefull bill against them as they shall not bee able to answer so wee that bee your Pastours and teachers wee doe not accuse you but Moses Paul and Peter doth accuse you and will write such a fearefull bill of indictment against you as you shall not bee able to answere Therefore labour yee to repent of your sinnes to make conscience of your wayes to put in practice the good things that have beene taught you that so there bee not framed a fearfull bill of indictment against you which yee shall not bee able to answer especially remember it at this time to make use of it seeing yee see by evident tokens that God is displeased with us doe not thinke that time will weare it out but search into your hearts and into your lives to see what is amisse repent of your sinnes and turne to God that he may turne away this fearefull judgment that is come upon this land Oh my good brethren let us not passe away these things and make no accompt of them but let us labour to put them in practise seeing wee know them lest there bee such a fearefull bill of indictment framed against us as wee shall not be able to answer SERMON LXV 1 TIMOTHY 3. 15. That thou mayest know how thou oughtest to behave thy selfe in the House of God which is the Church of the Living God the Pillar and ground of the Truth WEE heard the last day that the Church hath three wayes preserved the tables of truth First in preserving the Letter of the Scripture which I then dispatched Secondly in preserving the Canon of the Scripture I meane the true number of Canonicall Books Thirdly in preserving the Authoritie of the Scriptures Wee come now to the next Point which is that the Church hath preserved the true Canon of the Scripture that is the true number of the Canonicall Bookes without adding or diminishing Canonicall Scripture is that which is given us of God is bee a rule of faith and good life by the which yee may bee sure wee may please God The word Canon is a Greeke word signifying a Rule so the Scripture is a rule to square out our actions by Those which worke in curious buildings doe not work by aime and ghesse but by rule so in the spirituall building of a mans soule and conscience in making a spirituall house for God wee must not goe by aime and ghesse but by rule Wee must hold us to our rule so saith S. Paul Gal. 6. 16. As many as walke according to this rule peace shall bee upon them and mercy and upon the Israel of God And Exod. 25. 40. saith the Lord to Moses Looke therefore that thou make all after the pattern that was shewed thee in the mount There the Lord had given Moses a paterne Such a charge as this comes to every Christian concerning all his actions see that thou doest it according to the paterne which the Lord hath lest thee in the Scriptures to bee a rule of faith and good life and to build up thy soule and conscience in the assurance of thy salvation and hope of an heavenly life Therefore it hath beene the care of the Church to preserve the true number of the Canonicall Bookes intire Paul tells
we come of it it must be our care to mend it and to walke by rule SERMON LXVI 1 TIMOTHY 3. 15. That thou mayest know how thou oughtest to behave thy selfe in the House of God which is the Church of the Living God the Pillar and ground of the Truth HOw the Church is called the ground and the Pillar of truth hath beene in part declared already for first it hath preserved the letter of the Scripture secondly the Canon of the Scripture that is the number of the holy bookes thirdly the authority of the Scripture of which I am now to speake I say not that the Church giveth authority to the Scripture but I say it doth preserve the authoritie of the Scripture for if the Church should give authority to the Scripture then the authority of the Church were greater than the authority of the Scripture the Papists say that the Scripture is not authenticall but by the authority of the Church and another saith to speake absolutely the Church is of more authority because it giveth authority to the Scripture this is the doctrine of the Papists but the Scripture hath not his authority from the Church but from God so Saint Paul saith 2 Tim. 3. 16. For the whole Scripture is given by inspiration from God and is profitable to teach to improve to correct instruct c. so 2 Pet. 1. 25. for the prophecies came not in the old time by the will of man but holy men spake as they were moved by the Holy Ghost therefore because the Scripture is given by inspiration from God it hath its authority from God unlesse we thinke it cannot be the word of God unlesse men allow of it so being favourable unto God that unlesse God please men they will give no authority to his word therefore the Scripture hath sufficient authority from God without any testimonie from men because it is the Word of God Now here comes a question which the Papists make How shall we know the Scripture but by the authoritie of the Church I answere because we may know it by infallible arguments and can prove it to bee the Scripture The testimony of the Church in this regard is to shew and declare that it came from God he is the Author of it it hath the Authority from God not from the Church the Church onely declares and makes it knowne to her Children by infallible testimonies that it is given by inspiration from God As a poore man who carrieth letters from the king can give no authoritie to it but if any man make doubt whether it came from the king or no he can shew the kings hand and seale to it and make it knowne to bee so by divers testimonies so the Church can give to authoritie to the Scripture but if any man make doubt whether it bee the Scripture or no the true Church can make it knowne by divers arguments that it came from God and this is the office of the Church Now there bee seven evidences whereby wee may prove that the Scriptures came from God the Author of them First The puritie of it so Spirituall and full of holy Matter of Goodnesse Iustice Sanctitie forbidding vice commending Vertue voide of all Corruption and so farre remooved from the heart of Man as that Man must needs thinke that it came from God So Deut. 4. 8. Moses saith What Nation is so great that hath ordinances and lawes so righteous as this law that I have set before you So David Psal 19. The Law of the Lord is an undefiled Law Hence we inferre the puritie thereof doth declare that it came from God It is so Holy and Divine as no wit of Man could devise the like all other lawes which have beene made by man in time have beene discovered and their corruptions approved even Lycurgus his Law which was thought to bee the best All other Bookes which have beene devised by the wit of Man have their corruptions Amongst the Philosophers no Rose but had his prickle no truth without some mixture of falsehood but this Booke of the Scripture the longer it is in the World the more it is discovered the more the puritie and holinesse of it doth appeare therefore this is an evidence that it came from God Secondly we may know the Scripture is from God by the majesty of it that in so plaine words and termes such high wisedome is contained therein and so transcending the Nature and wit of Man as no writing of man was ever like unto it As the officers of the high Priests said of Christ Iohn 7. 46. Never man spake like this Man so we may say of the Scriptures never did any Booke speake like this Booke If all mens wits were laid together they were not able to gather together one leafe like it all other bookes of other writers with two or three times reading them over wee may draw them dry even the Bookes of Demosthenes Plato and Aristotle But if we should live a thousand yeeres to read the Scriptures yet still wee should have one new thing or other This doth shew that all Mens wits have a bottome but the Scripture hath none therefore we may say of other bookes that they bee as a little gold among a great deale of earth but we may say of the Scripture as of the Pearle that there is a great deale of Treasure comprehended in a little roome Thirdly by the Power of it for there is nothing in this world that the nature of Man can lesse digest at this day than the Scripture Men cannot abide to read the Scriptures and yet notwithstanding wee see of what power it is to worke on the soule and conscience of Men it closeth with them and makes them see their sinnes to repent for them and brings them home to God as Heb. 4. 12. saith the Apostle For the Word of God is lively and mighty in operation and sharper than a two-edged sword and entreth through even to the dividing asunder of soule and spirit and of the joynes and marrow and is a discerner of the thoughts and the intents of the heart Now this power of the Word shewes it is from God Againe when a Mans Conscience is on the racke there is nothing but God can releeve him therefore this is an evidence that it is of God because it is of power as well to convert as also to comfort a Man when his Conscience is on the racke Fourthly By innumerable prophecies and predictions therein that have been foretold and come to passe in the times appointed as Esay 41. 22. saith God Let them bring forth and shew us what shall happen let them shew the former things what they be that we may consider them and know the latter end of them or declare us things for to come Shew the things that are to come hereafter that wee may know that ye are Gods yea doe good or doe
because the Scripture is the Word of God it is the highest Iudge Aquinas saith whosoever bringeth a letter from one it is as if he brought the party so when we bring Gods Word for a thing it is as if wee should bring God because it is the voyce of God who is the highest Iudge of all therefore although a kingdome and a country should command us to doe such and such things if the Word of God condemne it we must not doe it Gen. 3. When the devill came to the Woman to tempt her to eate of the forbidden fruite saith shee God hath said wee shall not eate of it so a Christian should doe when hee meets with temptations and is tempted to sinnes he must say God hath said I must not lye deceive prophane the Sabboth be drunken I must not misspend my time because God hath forbidden it therefore I must not doe it Thirdly seeing the Scripture is the Word of God wee must take heed wee doe not neglect it because it comes from God and is the voyce of God that saith feare God love your brethren live in charity one with another walke holily and christianly repent of your sinnes therefore we must respect the voyce of God as it is 1 Thes 4. he therefore that despiseth these things despiseth not man but God therefore seeing God hath said Pray continually in all things give thankes wee must take heed wee doe not despise the Word of God Fourthly seeing the Scripture is the Word of God therefore this will direct us in the dangerous passages of this world as Psal 119. saith David thy Word is a lanthorne unto my feet and a light unto my path so Matth. 2. when the Wisemen went to seeke Christ there was a starre appeared unto them which they followed till it brought them to the house whereas Christ was such a starre is the Bible the holy Scripture if wee follow it it will not leave us till it bring us to Christ Saint Basil saith it is the manner of Marriners when they bee at Sea to direct themselves in their voyage safe home by casting their eyes up to Heaven in the day looking to the Sunne and in the night to some bright starre so must thou doe if thou wilt goe safe to heaven looke to the Word of God and hold to it that it may be a direction to thee let not thine eyes slumber nor sleepe but follow on till thou come to a joyfull beholding of God in Christ and all the holy Angels and people of God where we shall live for ever and ever We have already spoken of foure points wherein the dignitie of the Church consists first that it is called the City of God secondly that it is called the body of Christ thirdly that it is called the Spouse of Christ fourthly that it is called the ground and Pillar of truth Fifthly that it is like to Noahs Arke that there is no salvation without it for as in the old world all perished that were not gathered into Noahs Arke their wisedome Towers castles and goods could not save them so all that are not gathered into the Church they shall perish it is not their wisdome nor wealth that can save them for the Church is the Arke of God there is no salvation but in Sion that is in the Church of God therefore the holy Scripture saith in this place of those God had a purpose to save he added to the Church from day to day so Ephe. 5. 23. Saint Paul saith that Christ is the Saviour of his body now the Church is the body of Christ therefore there are none saved but the Church that is none but they which are joyned to Christ and become members of him as Iosh 2. 18 19. there wee see a covenant was made betweene Rahab and the Spies that she should hang a red threed or a cord out of the window at their comming so all that were within the house should be saved but if they were out of the house though they were her owne kindred yet they should perish their bloud should be upon their owne heads such a covenant God hath made with us that if we will get into the house where the red threed the cord hangs out of the bloud of Christ we shall bee saved but all that be without this house are like to perish their bloud shall be upon their owne heads Now there are foure reasons why there is no Salvation but in the true Church of God First because there onely the heavenly light shineth the Church is the Goshen of God where the heavenly light shineth when all the world over lye in Aeygptian darknesse as wee see in the Scriptures therefore because the heavenly light shineth in the Church there is no salvation without it so Esai 59. 10. it is said Wee grope for the wall like the blind as one without eyes who stumbles in the noone dayes as in the twilight wanting the light they dash here and there they grope for the wall and cannot finde it so all that be out of the Church of God want this same heavenly light to shine unto them they dash here and there grope for the wall lose themselves and shall never be able to finde the way to heaven therefore because the light of God shineth in the Church onely there is no salvation without it Secondly because wee can have no Communion with Christ unlesse wee have Communion with the members of Christ for as it is in the naturall so it is in the mysticall body of Christ in the naturall body wee cannot have Communion with the head unlesse we have Communion with the members for my hand cannot have Communion with my head unlesse it bee joyned to my arme so wee cannot have Communion with Christ unlesse wee have had Communion with his members which is the true Church of God therefore there is no salvation without it Thirdly because no where else wee can looke for a blessing but in the Communion of the faithfull and societie of the godly It is true indeed as David saith that the earth is full of the goodnesse of God but the speciall blessing of God resteth onely in the societie of the faithfull as Exod. 20. 24. saith God In all places where I shall put the remembrance of my name I will come to thee and blesse thee so Psal 113. 3. it is said of the Church For there the Lord appointed blessing and life for evermore Now the mountaines of Sion are figure of the true Church of God so the blessing of Sion is no where but in the Communion of the true Church as Iohn 5. wee see a number of Lame men sicke diseased lay at the poole side waiting when the Angell of God should come down and stir the waters because whosoever could get in after the waters were stir'd was healed what disease soever he had so because in
the societie of the faithfull there is not one onely Angell that descended but God himselfe comes down by his grace and holy Spirit to blesse us and to make his word profitable to us therefore here we are to waite and to attend for this speciall blessing of God Fourthly because Christ raigneth onely in the Church of God all the rest of the world is under the power of the Divell and sinne so Mich. 4. 7. it is said there the Lord shall raigne over them in mount Sion for ever and ever as also Luk. 1. 33. and hee shall raigne over the house of Iacob for ever and of his Kingdome there shall bee no end that is of the Militant Church therefore because Christ raigneth in the Church of God the Divell taking all the rest as his own this is the fourth reason why there is no salvation without the Church Thus much for the Doctrine The uses are First seeing there is no salvation but in the true Church of Christ therefore wee should bee thankfull to God that hee hath made us members of it for wee might else have perished in ignorance and blindnesse this hath beene the practice of Gods Children in former ages for Gen. 9. 27. It was all the blessing that Noah gave to his Sonne Iapheth for his goodnesse in covering of the nakednesse of his Father saith hee God perswade Iapheth to dwell in the Tents of Shem and Ioseph become a great man in the Kingdome of Pharoah might have made his Sonnes great men also but hee had more care to adopt them into the true Church of God and to have Gods blessing powred out upon them than to make them great men in the Kingdome of Pharoah as wee may reade Gen. 43. 13. in like manner Hebr. 12. 24. it is said that Moses by faith when hee was come to age refused to bee called the Sonne of Pharoahs daughter and chose rather to suffer adversitie with the People of God whatsoever Moses did when hee was a Childe yet when hee comes to discretion hee refused to bee called the Sonne of Pharoahs Daughter and had raâ—her live in the Communion of the faithfull than bee called in the princely honours of the unfaithfull Therefore seeing it is such a great blessing to live in the societie of the faithfull wee ought to bee thankfull to God that hee hath brought us out of the belly of Poperie as Ionas was delivered out of the belly of the whale It is a pittifull thing to see a number of men live in the Church of God who doe not partake of the power of it they live in the Church as fishes in the Sea which although they breed live and dye in the Sea yet never taste of the saltnesse of it so there bee a number of men that are bred in the Church live and dye in it yet never tast of the power of it in their soules and consciences nor partake of the holy graces of it Therefore hath God brought thee to the Communion of the Church Labour to partake of the blessings and graces of it to grow in the feare of God in the love of our brethren in obedience to his commandements in care to please him in faith in repentance in knowledge in zeale of his glorie and so our comfort shall bee great at the day of judgement but if thou doe not grow in these things great shall thy terrour bee at that time Secondly seeing there is no salvation but in the true Church of God therefore we should hold communion with it and not suffer our selves to bee drawne from the societie of it as Iohn 6. 68. When many slipped away Peter himselfe could say when Christ said to him Will you all goe saith hee Master whither shall wee goe thou hast the words of eternall life so when wee see others to goe out of the societie of the Church and to bee drawne away let us say whither shall wee goe here are the words of eternall life here are the meanes to get Faith and repentance here are the meanes of salvation life everlasting Iohn 9. When there was a question made whether Iesus was of God or no the blind man answers as if hee should say is it not a strange thing that ye aske me whether he be of God or no and yet yee have seene the power of God in his person for wee read there these words whether hee bee a sinner or no I cannot tell but one thing I know that I was blâ—nd and now I see so men must bee wise to answer temptations when some shall say to them your Ministers are not the ministers of Christ there is a fault in their Ordinations Wee must answer againe I know not whether there bee any fault in their Ordination or no but this I know that once I was a swearer a bad person and a vile liver indeed I once lived in blindnesse and ignorance but by their ministery now I am come to see my sinnes bee humbled for them and to lay hold on Iesus Christ Therefore whatsoever thou thinke my beleefe is they bee the ministers of Christ Historians report that there is a certaine beast called an Hyena like a Wolfe that comes to the shepheards house and there mones and bewayles himselfe and if hee heares any body named hee calls them out of doores and then falls on them and makes a prey of them so a number of such Hyena's there bee in the world who come and mone and bewayle themselves when they heare their names they call them out of the doores that is out of the Church then they fall upon them and make a prey on them Therefore wee should bee wise to hold the Communion of the Church Thirdly seeing there is no salvation but in the true Church of God therefore the sentence of excommunication is the fearfullest sentence that is other sentences condemnes us in our bodies goods or our libertie but this declares us to bee of the Communion of the ungodly by other sentences wee are committed to the Iayle but by this censure we are committed to Sathan as 1 Cor. 5. 5. saith hee when yee bee gathered together and my Spirit with the power of our Lord Iesus Christ that such an one bee delivered unto Sathan for the destruction of the flesh Therefore this sentence is the fearfullest that can passe on a man But here I will speake my conscience it is a pittifull thing that such a censure should bee used for every light and pettie matter there is never a surgeon that dare cut off the least finger of the King though it were diseased but would use all meanes that might be before hee did it so there is never a poore Christian but is as deare to God as a King or the greatest Potentate that is and therefore what great caution should there bee used before this censure of excommunication be pronounced against any man but wee have now cause
Levit. 4. 3. there was a sacrifice appointed for the Ignorance of the Priests and People and Habakuk 3. the Prophet intitles a prayer for the Ignorances Therefore the Church may bee ignorant of some things as the Church of Ierusalem was Acts 11. 10. The Church was ignorant of the calling of the Gentiles till they were informed by Peter and in Cyprians time there was rebaptising held in the true Church So in Augustines time it was held as a thing needfull to salvation for Children to receive the Lords Supper contrary to Saint Pauls rule 1 Cor. 11. Let a Man examine himselfe therefore it is out of question their may be errors in the true Church But the difference is twofold First that they doe not erre in the foundation their errours doe not strike at the heart and let out the life-blood of religion but it is like the scratching of a Thorne and therefore it remaineth Holy in the foundation Secondly Though it fall into errour it is so assisted by the Power of grace as it doth not rest till it recover againe as mud being throwne into a fountaine rests not till it workes it out and settles againe so though the Church fall into errour it is so assisted by the power of grace as that it recovers againe as Iohn 16. 11. saith Christ When hee is come that is the Spirit He shall lead you into all Truth that is possesse them with all truth and lead them in all Truth Peter himselfe did not know all for he was ignorant of the calling of the Gentiles till he saw the vision And then it was revealed unto him so though the Church of God be ignorant for some time it shall not so continue but the Holy Ghost will lead it into all truth Now with the holinesse of their Faith they must joyne holinesse of life as 2 Pet. 1. 5. saith he moreover joyne with your Faith vertue and with vertue knowledge and with knowledge temperance c. with saith there must be joyned good life as of 1 Tim. 1. 19. saith S. Paul of some having faith and a good conscience which some have put away and as concerning faith hath made Shipwracke they were not wise enough to joyne to the holines of their faith holines of life but cast away a good coÌ„science made no conscience of known duties and so made shipwracke of all the pretious graces that they had imbarked In the 2 Thes 2. 10. it is said Because they received not the love of Truth that they might be saved therefore did God send them strong delusions that they should beleeve lies Therefore if men will not receive the love of the truth that they may be saved it is just with God to send them strong delusions to beleeve lyes therefore it must bee our care that with holinesse of our faith we joyne a Holy life Secondly the Church is holy by the imputation of Christs righteousnesse as 1 Cor. 1. 30. it is said Christ is made to us of God the Father wisedome righteousnesse sanctification and redemption so Christ is not onely our justification but our sanctification for his holinesse is imputed to us In the Law as wee may see Rom. 11. 16. In the first fruits all the rest was sanctified though they â—â—re not brought into the Temple nor presented before God yet by thâ— first fruites the rest was made Holy by a certaine power to the eateâ— and users of them so because Christ is the first fruits that was offered to God in all the puritie that might bee therefore the Church of God is made holy by relation from him To this the Schoolemen agree for saith Aquinas every imperfect thing presupposeth some certaine thing that is perfect that it might be helpt all our holinesse is unperfect in our selves therefore it must bee made perfect by the holinesse of Christ In all accusations of the Divell and conflicts of our consciences wee should come to God and say Lord though I am a sinner uncleane and have infinite wants in my selfe yet in my Head Christ I am sanctified and made Holy so that whatsoever I want in my selfe it is made good in him We see chrystall though it have no light nor lustre in it selfe yet set it in the Sunne and it receiveth the Sunne beames so although we have no light nor manner of lustre in our selves yet if we be brought to Christ wee receive all the graces of Christ therefore in the Revelation the Church is said to bee apparelled with the righteousnesse of Christ Thirdly the Church is holy by inherent holinesse because there is never a true member of the Church but doth labour to be holy though they be incumbred with a number of sinnes Therefore Heb. 3. they are called holy brethren and Esay 65. 12. It is said of them and they shall call them the holy People the redeemed of the Lord for it is the care of every true member to be holy though they be troubled with many incumbrances weaknesses and sinnes Therefore whosoever thou art that art not holy at all for wee cannot obtaine to bee perfectly holy in the estate of corruption labour to bee holy in some measure use the meanes and have care to rid and remove thy sinnes for otherwise thou art no true member of the holy Church A man may live in the Church till his flesh rot or his eyes fall out of his head and yet be no true member of the Church no more than a wodden legge is a true part of a Mans body which though it moove and goe with the body yet may be laid in the fire when the body is in safety because it is not joyned to it to draw life and motion from it in like manner a man may live in the Church and bee no true member thereof because hee is not joyned to Christ nor can approve himselfe to his owne conscience or to the conscience of others therefore as it is the care of every true member to be holy so it must be the care of us that are in the Church Fourthly the Church is holy because there be the meanes of holinesse It is not so holy as Corah Dathan and Abiram said Numb 16. 3. to Moses and Aaron ye take too much upon you seeing all the congregation is holy Thus to have no neede of Magistracie and Ministerie were a dangerous errour for any to thinke for the Church hath neede of all the meanes of holinesse though there be some beginnings of it yet they have neede of Moses and Aaron of Magistracie and Ministery as Psal 77. 20. it is said that The Lord led the People of Israel like Sheepe by the hand of Moses and Aaron the Lord led them with great tendernesse and respect hee led them like sheepe but it was by the hand of Moses and Aaron as long as the Church is in her Pilgrimage it hath neâ—de of all meanes of holinesse to guide and
a time when divers men were excluded from the Congregation of the Lord as Num. 22. the Ammonites the Moabites because they did not meete the people of the Lord with bread and water but now it hath pleased God to take in all sorts of men so that no man is excluded unlesse hee will exclude himselfe as it is said Esai 65. 25. That the Wolfe and the Lambe shall feed together and the Lion shall eate straw like the Bullock and to the Serpent dust shall bee his meat the sense is that in the time of the Gospell the Lord will alter the naughtinesse of mens hearts and bring them to joine in holy sweet communion one with another but if they would not attend him but desire rather to live in their sinnes still than they should live in Gods curse the Serpent shall eate dust hence wee are taught seeing God doth exclude no man wee must take heede wee doe not exclude our selves If a man comes to a Kings Court in meane apparell and have no good attendance he can have small hope of accesse to the King oh but let him come to Gods court though hee come never so meanely and basely apparelled if hee bee well attended with faith and the graces of his Spirit then he shall have accesse into the presence Chamber of Almightie God therefore seeing no man is excluded doe not thou exclude thy selfe If a gift grant or pardon should come from the King to certaine persons that would claime it there is no man that would exclude himselfe and say it doth not belong to mee but every man would labour to have his part in it so the Lord hath given a gift and a grant to bestow pardon of sinnes the love and favour of God heaven and happinesse to all that will repent and beleeve in Christ Therefore no man must exclude himselfe and say it doth not belong to mee but labour to have his part in it Thus the Church is Catholike in regard of the persons Thirdly the Church of God is Catholike in regard of time for it hath beene in all ages and so shall continue to the end of the world it began in Adams time and shall continue to the last man that shall live it hath bin in all times and it shall continue so long as the world doth last For this world was made for the good of the Church therefore God lets it stand for their sakes and as soone as the people of God be gathered home then this world shall have an end as the Prophet David hath it Psal 48. O God according to thy Name so is thy praise unto the worlds end so also Psal 89. thy seed will I establish for ever and set up thy Throne from generation to generation and Dan. 2. 44. it is said And in the dayes of those Kings shall the God of Heaven set up a Kingdome that shall not be destroyed a Kingdome that shall not bee given to another but that shall breake and destroy all those Kingdomes and it shall stand for ever Here wee may see the honour that God brings us to to bee of that Communion and fellowship that all the Saints are of to bee of that Church that Adam Abel Henoch Noah Abraham Moses and all the rest of the Patriarchs Prophets Apostles and Christ himselfe were of and all the holy men that have lived as Ephes 1. 11. saith the Apostle Now therefore yee are no more strangers nor forrenners but citizens with the Saints and of the household of God and are builded upon the foundation of the Apostles and Prophets Iesus Christ himselfe being the chiefe corner stone so Heb. 12. 17. Saint Paul saith for yee are not come to the mount that might bee touched c. but yee are come to the mount Sion and to the citie of the living God the celestiall Ierusalem and to the company of innumerable Angels and to the congregation of the first borne whose names are written in Heaven and to God the Iudge of all men and to the Spirits of just and perfect men So then wee see that this is the honour that God hath brought us to to bee of the same Church and company that the Prophets Apostles holy men and Christ himselfe were of Therefore to apply it first let us not lose the graces of God like a slight huswife that keepes the emptie caske and boxe and loseth the Iewell but let us labour to partake of the same graces with them seeing wee are of the same Church that they bee of Secondly seeing the Church hath beene in all times past and shall continue to the worlds end therefore it may bee our comfort in all the troubles that doe befall it when wee see men conspire against and labour to destroy it yet notwithstanding all that they can doe it shall stand and continue to the worlds end It hath bin in all times and it shall continue for ever as Psal 48. 8. David saith As wee have heard so have wee seene in the citie of the Lord of Hosts in the citie of our God God will establish it for ever Therefore seeing hee hath established the Church it shall stand though all the world were set against it Augustine saith well The enemies of the Church though they come and gather themselves together to destroy and roote it out yet this is the comfort Christ will keepe it hee hath a sword to defend it he will tye up the devill and shut up hell that they shall not trouble the Church therefore though wee doe not see the Church visbile it not being patent and openly seene but sometime hidden as it was in the time of Elias from the fury of the world yee we must beleeve that the Church of God is Catholike or Universall that it hath beene in all times and it shall continue to the worlds end Now the Papists adde somewhat unto this Article and say that wee must beleeve in the Catholike Romish Church but this is first absurd in Religion and secondly absurd in Reason it is absurd in Religion because the Romish Church must fall in the time of Antichrist as the Scripture sheweth and as the Papists themselves say but the true Catholike Church that shall ever continue therefore it is absurd in religion to beleeve in the Catholike Romish Church Secondly it is absurd in Reason because that Rome when it was at the best could but be a part of the Church and a part cannot bee the whole Church as Scholars know therefore it is absurd in Reason But they say that the name of Catholike doth properly belong to them to this I answer as Christ did to some that lived in the Church Revel 2. 4. that said they were Iewes but saith Christ they are the Synagogue of Sathan so I may say of them though they terme themselves to be true Catholikes yet they be but a conspiracie against Christ Now by three reasons I
things I write unto you that yee sinne not but if any man sinne wee have an advocate with the Father Iesus Christ the just therefore let our sins be what they will if we can repent of them God will forgive them without limitation of the number or the greatnesse of them There is but one sinne only that shall not be forgiven the sinne against the Holy Ghost which is spoken of Matth. 12. 31. Every sinne and blasphemy shall bee forgiven unto men but the blasphemie against the Holy Ghost shall not be forgiven unto them So 1 Iohn 5. 16. saith he there is a sin unto death I doe not say that thou shalt pray for it and Heb. 6. 6. it is said If a man hath tasted of the Word of God and of the powers of the world to come if he fall away it is impossible he should be renewed againe by repentance Now the reason why the Lord will not pardon it is not because his mercie cannot reach it for his mercy is infinite but because there is a defect in men that they cannot repent of it for this sinne is against all the beginnings of grace in them therefore they cannot relent for it nor repent so the defect is not in God but in men for if it were possible that men could repent this sinne God would forgive it The use of this is seeing God will forgive our sinnes though they be in number never so many and in measure never so great if we repent truely therefore we should repent and humble our selves before God that he may forgive us We see that David had committed two grosse and great sinnes yet he saith Psal 32. I said I will confesse against my selfe my owne wickednesse and thou forgavest the punishment of them and Saint Paul was a great sinner who faith of himselfe 1 Cor. 15. 9. I am not worthy to be called an Apostle because I persecuted the Church of God and 1 Tim. 1. 13. saith he I was a blasphemer a persecuter and an oppressor but I was received to mercy c. Therefore let no man despaire though his sinnes bee never so many or so great if they can repent they shall finde mercy at Gods hands Augustine saith well upon Psal 81. speaking of the Iewes how that they killed and crucified Christ and yet many of them were saved this saith he is left for an example for us that no man should despaire though his sins were never so great and so many yet if he can repent of them God will forgive them for if the greatest sinnes were forgiven that were committed in this world which was the killing of Christ then doe not doubt but the Lord will forgive thee thy sinnes if thou canst repent of them This is the condition as we shall heare more hereafter if we will repent our sinnes God will forgive them but if we will not accept of this condition but still live in them from day to day and nourish and keepe them in our bosomes then doe not marvell though God will not forgive us The fifth thing is That none but God can forgive sinnes hee that raises up our bodies at the day of judgement and giveth everlasting life hee it is that must forgive us our sinnes and therefore they are placed together in the Articles of our Christian faith wee doe beleeve that God will forgive us our sinnes here that hee will raise our bodies at the last day and give us life everlasting so it is God onely that must forgive us our sinnes this is cleere both by the Scripture and by Reason First by Scriptures as Esay 43. 25. I am he that putteth away thine iniquities for mine owne sake and will remember thy sinnes no more so Ieremiah 31. 34. And they shall teach no more every man his neighbour and every man his brother saying Know ye the Lords for they shall all know me from the least of them to the greatest of them saith the Lord for I will forgive their iniquities and will remember their sinnes no more and 2 Sam. 12. 13. Nathan saith to David the Lord also hath put away thy sinnes thou shalt not die David Psal 32. saith I confessed my sinnes and thou forgavâ—st me the punishment of them so there can be no question about this but that it is God only that doth forgive sinnes This was a knowne truth amongst the Pharises as wee see Luke 5. for say they None but God can forgive sinnes A learned man speaking of this place saith that the ground was good that none but God can forgive but they failed in their application for they tooke Christ to be but a bare man And it is Augustines assertion The Donatists say that men may forgive sinnes but saith he in this they are worse than the Pharises for they say none but God can forgive sinnes Secondly by Reason and that first Because sinne is an infinite offence against God therefore it must be an infinite power that must take it away for as the Schoolemen say The thing that worketh must be of greater power and vertue than the thing that is wrought upon but all the power that is in man is finite and hath his bounds and limits therefore no man is able to forgive sinne For as a pecke cannot hold a thousand bushels so man being finite cannot have infinite power and threfore no man is able to take away sinne but God onely Secondly it is cleare from the doctrine of their owne Schoolemen who say that no man can take away sin unlesse he be able to infuse grace so Aquinas faith that there is no forgivenesse of sins but there must be therewith infusion of grace but there is no man that can infuse grace into any therefore there is no man that can take away sin or we may frame a reason thus He that justifieth a man he only it is that can forgive sins but there is none but God that can justifie a man therefore none but God can forgive sinnes Thirdly He that takes away the punishment of sinne Hee it is that must take away sinne as Christ promised to the man sicke of the Palsey Matth. 9. 6. for when Christ forgave him his sinnes hee forgave him the punishment of them also for saith hee unto him Take up thy bed and walke this he giveth him as a token that his sinnes are pardoned so if a man can take away the punishment of sinne with a word and say to a blinde man receive thy sight to a lame man goe then a man may pardon sinnes but there is no man that can take away the punishment of sinne therefore he cannot take away sinnes For if Man cannot take away the effect which is the lesser he cannot take away the cause which is the greater hence then it is manifest that none but God can take away sinne Some object if there is none but God that can forgive sinnes why then doth S.
hinder a man from Christ 121. * How a strong Christian weakned by sinne may know whether the holy Ghost bee in him or no. 505. Christians of all men most happy because Christ is their Lord. 99. ¶ Good is to be done to Christians as they are Christians 461. †What the Church of God is 525. The Church Triumphant Militant 520. 530. No member of the Triumphant that is not of the Militant Church 530. The great blessing it is to be a member of the Church 566. ¶ Wee must beleeve a not in the Church 523. ¶ The Church a mixed company of good and bad 537. How the Church is one 534. The diverse estates of the Church here in this world 534. The Church sometimes hidden 535. ¶ The Church power at one time than another 537. Of cleaving to the Church 537. ¶ The blessings that proceed from the peace of the Church 536. ¶ The dignities of the Church 539. The Church as the Citie of God excels all other cities in foure respects 539. The Church the Body of Christ 542. * Christ Loveth Indoweth Adorneth Acquitteth Bringeth home Glorifieth the Church his Spouse 544. Vniversality a property of the Church 574. The Church the pillar and ground of truth 549. The Church preserves the Letters Canon Authority of the Scripture 550. Holinesse a property of the Church 569. Iudgement of the world mixture of good and bad remainder of sinne seeme to take away the holinesse of the Church 569. The Church said to bee Holy by 1. Faith and good conversation 2. Impâ—tation of Christs righteousnesse 3. Inherent holinesse in the true members 4. Having the means of holinesse 570. Reasons why there is no salvation without the Church 565. ¶ The Church Betâ—lehem thither we must goe to finde Christ 126. * All things tend to the good of the Church as crosse wheeles in a clocke 88. ¶ The come unto me in glory depends on the come unto me in grace 446. ¶ Christ comes to a man when things bee at the worst 115. ¶ The comfort of the Holy Ghost excels all other comforts 511. To appropriate Christs merit a great comfort 124. †Two times to commend our soules to God In danger every day 258. 3. grounds of coÌ„mending our selves to God because hee is the Father of Spirits our Father in Christ hath afforded us former favours 258. Why Christ gives signes of his comming 402. God communicates his wisdome c. to us we our griefes to him 583. Christ communicates to us Himselfe right of his death merit Power of Spirituall life Dignity of his owne estate 584 We communicate to Christ our Nature Sinnes Troubles and dangers 383. Christ communicates his graces to his Church 341. Of the communion of the Saints 579. By the communion of Saints a Christian hath a thousand helps 597. ¶ The communion of Saints consists in communion with God with Christ one with another 582 Foure lets of the communion of saints 605. The communion one with another consists in the commmuion of the 1. Living with the living 587 c. 2. Living and the Dead in wishing well to conversing with one another 598 3. Dead with the dead in 1. Lying together in the Grave 2. Being members of Christ 3. Being gathered to the Saints departed 599. The communion of the living with the living stands in community of Affection 587. Graces 588. Spirituall sacrifices ibid. Temporall blessings 590. Bearing one with another 594. The communitie of goods is limited in the Excesse Defect 592. Communions of the wicked 579. Christs company a great comfort 243. †Christs complaint on the crosse 168. Christ conceived of the flesh of the Virgin 105. †by the power of the holy Ghost how 106. Christ conceived by the Holy Ghost that he might be pure and without sin 107. †The stirre that was at Christs conception 108. * Of the condemnation of Christ 197. Conscience compared to a Booke wherein all things are written 207. ¶ To sin against conscience a fearefull thing 205. †207. †The property of a good conscience to be moved at Gods judgements 206. ¶ Bad consciences troubled at Christs comming 132. ¶ Wicked mens consciences may be sealed for a time but one day they shall be opened 184. ¶ No flying from an evill conscience 205. ¶ An evill conscience the worst accuser 207. ¶ A Christian though contemn'd in his life is honoured in his grave 278. ¶ Constancie in a good course requisite thogh without successe 199. * Of the conviction at the last day 437. Conversion makes men labour to draw others to the same estate 238. * Confession of sinne Cleering the Iustice of God Zeale for the honour of God a signe of conversion 238. No man knowes the instant of his conversion 305. No cost to be spared for Christ 280. ¶ Covetousnesse moved Iudas to betray Christ 181. †The workes of the Creation not to be lookt on but with due consideration 65. ¶ The Author Substance Manner Subject Estate Time Order End of the Creation c. 64. The motion multitude of the Creatures prove a Deitie 43. ¶ The Creature not God cause of sinne and defect 67. †We ought not to abuse the Creatures seeing God made them 65. Wee ought to pray for restauration to the creatures 68. * Christ died the death of the Crosse because it was most Accursed Shamefull Painefull Apparent 211. Christs behaviour on the Crosse 224. The seven last words of Christ on the Crosse 224. c. The scandall of the Crosse weakens faith 321. Christs Disciples must bee carriers of the Crosse 214. ¶ No man must make a Crosse to himselfe but bee contented if God lay it on him 214. ¶ All Crosses must be borne ibid. The place where Christ was crucified 215. Why Christ was crucified aloft 213. * How Christ was led to be crucified 213. What torments are expressed in the word crucified 219. ¶ Vses from Christs crucifying 220. c. Five falsehoods in Popish crucifixes 223. Christs Cup what it is 160. * Sinne brings Gods curse upon 〈◊〉 467. * D ALL needlesse dangers are carefully to be shunned 338. †Whether the darkenesse of the Sunne at Christs passion was all the world over 165. †The horrid darknesse of wicked men at the last day 165. ¶ The holy Ghost illuminates as a window in a darke house 509. Dead bodies members of Christ having communion with him 600. Incertainty of death should stirre us up to conscionable walking 237. †At the day of death most care is to bee had of our soules 238. ¶ 257. ¶ 258. * Death but a departing 143. * The good change a Christian makes by death 242. ¶ The greatest extremitie befals Christians at the time of their deaths 169. ¶ We ought to prepare for death 179. †Christs Death 261. Voluntarie 265. The manifestation thereof 266. The Power thereof 269. ¶ The fruits of Christs Death are to us freedome from the Eternall Death Seing of Death Curse of Death Power of
workings of the spirit Simile 1 2 3 Vse 1. Simile 2 3 Simile Sixe benefits we have by the holy Ghost 1 To shew us our miserable estate Simile Simile Simile 2 Illumination of Gods Will. Two waies the Holy Ghost teacheth First by opening our hearts Simile Secondly by strengthening our memory Simile Thirdly Holy Regiment and Government Simile Simile The Holy Ghost governesus two wayes First by restraining evill Secondly by stirring us up to good The fourth Benefit is to give power to perfâ—orme holy duties Simile Impossible to a naturall man 1 2 3 Fifthly comfort in distresse How the comfort of the Holy Ghost exâ—â—ds 〈◊〉 other comfort 1 For 〈◊〉 2 In regard of Puritie Simile 3 In regard of Death 1 In affliction by perswading of Gods love 2 2 By turning all things to our good 3 By comfort that our troubles shall have an end 3 Wayes the Holy Ghost comforts in trouble 1 2 3 2 The Holy Ghost comforts in distresse of conscience How the Holy Ghost comforts in distresse of conscience 1 2 3 At the day of death the Holy Ghost comforts 1 Comfort 2 Comfort 3 Comfort 6 Benefit Vse Simile SERM. LVIII The first Conclusion The first Ground Simile The second Ground Simile The wayes to quench the Spâ—rit First by withdrawing the matter Secondly by powring on water Thirdly by smothering Simile 4 Negligence Simile 2 Conclusion 1 2 Simile 3 Conclusion Foure grounds that the Spirit once truely given is never finally lost 1 The â—romise of God 2 The Power of God 3 Christs Prayer 4 From the Nature of the seed 1 2 Simile 3 Simile 4 Simile Vse 1. Simile Vse 2. Simile Vse 3. Simile How we may retaine the Holy Ghost Five meanes to nourish the Spirit The first use of meanes Simile Simile Secondly not to grieve the Spirit Simile The Spirit grieved two wayes First sinning against Illumination Simile Secondly by disobedience to his motions Thirdly to marke the removes of the Spirit Simile Simile Fourthly to put the Spirit to imployment Simile 5 Not to over burthen the spirit with cares Simile Simile Simile SER. LIX 1 Vnder what forme wee must beleeve ART IX 2 What wee must beleeve of the Church 1 That God hath a Church Vse Quest Ans Vse 2. Simile 1 What the Church of God is The definition of the Church 1 The Church a company Simile 2 A company of called ones Vse 1. Simile Vse 2. 3 Vse 1. Simile Vse 2. Simile 4 Simile Vse 1. Vse 2. Simile Simile SER. LX. Secondly the Parts of the Church First the triumphant Church The Saints are glorified now Reason 1. Object Sol. Reason 2. First against naturall reason Simile Object Sol. Secondly against sanctified reason Secondly the Church militant A man must be a member of the militant before â—e can be of the Church Triumphant Simile Vse 1. Weake Christians deceived Object Sol. Vse 2. Simile Vse 3. Simile Vse 4. Simile SER. LXI Particular parts of the Church Simile Object Sol. 1 2 How the Church is one Simile Simile Vse 1. 3 The diverse states of the Church Simile Simile Simile Vse 1. Simile Vse 2. First it is a mixed company Simile Secondly it may be more pure at one time than another Simile Simile When we may not Separate lawfully from the Church 1 2 3 When we may separate Ans. 1. Affirm Simile 2 SERM. LXII 4 Five priviledges and dignities of the Church The first dignitie of the Church The Citie of excels others in foure respects 2 This societie is to preserve soules especially Simile 3 All commodities goe thither for spirituall life 4 Here is spirituall freedome Vse 1. Simile Vse 2. Vse 3. 2 Dignitie of the Church 1 Consequent That Christ is the head of the Church onely three proofes 1 Simile 2 3 2 Consequent Simile Simile 3 Consequent Simile Simile Vse 3 Dignitie of the Church Simile 1 He loves the Church Three wayes SERM. XLIII 1 Signe of Love Simile Simile 2 Signe of Love 3 Declaration of Love Simile Simile 2 Deduction Simile Simile 3 Deduction 4 Deduction Simile Simile 5 Deduction 6 Deduction Simile Simile Simile 4 Dignitie of the Church Church ground and Pillar of Truth two wayes 1 The Letter of the Scripture Simile Simile Simile 1 Reason prooving the letter of â—he Scripture hath beene kept uncorrupted Reason 2. Reason 3. Simile Reason 4. 1 Argument Reason 5. Vse Quest Sol. Simile Simile Quest. Ans The first proofe of true Translation The second proofe of true Translation Simile Object Sol. 1 Sol. 2 Vse 1. Simile Vse 2. Simile What Canonicall Scripture is Simile Why the Apocrypha was not equally received into the Church foure grounds 1 The Iewes received them not 2 Apocrypha writers were not Penmen of the Scriptures 1 2 3 They bee not of the witnesses Christ will stand to 4 The wants and imperfections of the Bookes bewray so much Vse 1. Simile Simile Vse 2. Simile Vse 3. Simile Simile Simile Quest Sol. Simile Seven Evidences of the Scriptures 1 The Puritie of it 2 By the maiestie of it Simile Simile 3 By the Power of it 4 By the Predictions of it 5 Evidence by the sinceritie of it Simile 6 Evidence the consent of writers 1 In the matter 2 Manner 7 Evidence by Naturall Reason Vse 1. Simile Vse 2. Simile Vse 3. Vse 4. Simile Simile Fifth dignitie of the Church There is no salvation out of it Simile Simile Foure reasons why thereis no salvation out of the Church Reason 1. 1 Ioh. 5. 19. Col. 1. 15. 1 Pet. 2. 9. Simile 2 Reason Simile Reason 3. Reason 4. Vse 1. Simile Simile Vse 2. Simile Simile Vse 3. Simile Quest Ans Simile Quest Ans Simile 2 The Properties of the Church 3 Things seeming to oppugne the Holinesse of the Church 2 Simile 3 Foure wayes the Church is Holy 1 How the true Church may erre two waies 1 Simile 2 Simile 2 Simile Simile Simile 4 Object Defects of Popish Holinesse 1 Failing 2 Failing Simile Simile Vse 1. Simile Simile Simile Vse 2. Vse 4. Simile 2 Propertie of the Church In three regards the Church is sâ—â—d to bee Catholike 1 Of place Vse 1. Simile Vse 2. Simile 2 Of Persons Simile Simile 3 In Regard of Time Vse 1. Simile Vse 2. Object Ans 1. Ans 2. Simile Three Reasons proving that Papists cannot be the true Catholikes 1 2 1 Tim. 2. 5. 3 Vse Simile Two Reasons why God withholds worldly things from his Children 1 Simile Simile 2 2 Sorts of blessings given to the Church Some in this life some in that to come Simile The first blessing God bestowes on his people in this life is the Communion of Saints Communions of the wicked 1 2 3 Simile 1 Communion with God Simile Our Communion with God stands in two things 1 2 Simile 2 Communion with Christ Ioh. 1. vlt. Christ communicates foure things to us 1 Himselfe Quest Sol. Simile 2 The right of his death and merit Simile Simile 3 Power of spirituall
of Israel committeth here to cause me to depart from my sanctuary so the sinnes we commit against God especially when we sinne against our inlightning they cause the Spirit of God to depart from us wee see when poore Bees have gathered a great deale of hony into their hive a man may drive them out with smoke so when the Spirit of God is come into a man and hath gathered a great deale of hony hath brought a great deale of comfort and joy to his soule hee may drive him out with his smoke as it were therefore we must take heed we doe not grieve him with our sinnes The second way that a man may grieve the Spirit of God is by not being obedient to the motions of it as Psalm 95. 10. saith the Lord Forty yeeres long was I grieved with this generation how did they grieve him they would not heare the voyce of God nor be obedient to the motions of his Spirit in like manner when men will not heare the voyce of God speaking to them from day to day nor obey the motions of his Spirit calling them to repent to beleeve to be charitable to their neighbours they doe grieve and offend the Spirit The third meanes to retaine and keepe the Spirit is to marke the removes of the Spirit for the Spirit doth not remove all at one time but by degrees by little and little as Ezek. 16. 4. 18. 19. we see the glory of God did not depart from the Temple all at once but first from the Cherub over the doore and then from the doore to the entring in of the gate so it is with the graces of God they doe not depart all at once but the degrees first a man loseth one grace and then another even as the leaves of a tree fal not al off together but some to day and some the next day till all the leaves be gone so it is with the graces of his Spirit therefore when a man findes the first remove of the Spirit that there is an abating of his zeale his care or of his love it must bee his wisedome to lay hold of the Spirit as Luke 24. when Christ had set afoot good things in the two Disciples hee makes a proffer to bee gone from them doe they let him goe no but they importune him and desire him to stay with them so if the Spirit of God makes a proffer to bee gone wee must not let it goe but lay hold on it and importune it when we feele it about going Thus David did Psal 51. 11. feeling the Spirit of God to remoove from him in regard of the foule sinne he had committed doth hee let the Spirit goe no but he prayes to the Lord that hee would not take away his Spirit and repents of his sinne so when a Christian hath given occasion by his sinnes that the spirit of God should depart from him hee must not let him goe but pray to God that the Lord would not take his spirit from him for if a Christian bee not carefull when hee feeles the spirit of God remove from him but lets it goe if it will fearefull will the fall of that man be It is a rule in Physicke if a man take it if it doth not stirre the humour the party will die so when we take Gods Physicke if it doth not stirre the humour nor we moved with it we are in danger of dying therefore we must marke the first removes of the Spirit The fourth meanes to retaine the Spirit is to use and to imploy the spirit for if men will not use the spirit excuse it to the bettering of their life and well ordering of their courses the Lord will take it away from them as Matth. 25. We see he that had but one Talent given him because he did not use and imploy it the Lord takes it away from him so if the Lord give us his Spirit and we doe not use and exercise it he will take it from us If a man lend a Saw or an Axe and he that borrowed it doth not use it but lets it ly rusting if the owner see it so he will take it away so when the Lord lends us his spirit and we doe not use it but let it lie rusting if so that doth not stir us up to the duties of Prayer and holinesse what may we looke for but that God will take away his Spirit The fifth meanes to retaine and keepe the spirit is that wee take heede that we doe not overcharge and burthen the spirit for if wee overcharge and burthen it this will drive it away I shewed you the last day that a man may not onely quench fire with water but he may also quench it by heaping upon it a great deale of Earth and Mould yea the very weight and burthen of greene wood will smother and put out the fire so we may quench the spirit not onely with our sinnes which are like cold water but wee may quench it by overburthening it with weighty worldly cares wee see when a mans heart is drawne away with the World what a hard matter it is to draw him to the duties of Prayer and Religion he is ready to say he can have no time for them Therefore men must take heed they doe not overcharge and burthen the Spirit with worldly cares wee see a Shippe will not onely sinke with leaking in of water at a hole but also if they overburthen the Shippe So if wee overburthen the Spirit with worldly cares they will drive away the Spirit These bee the five meanes by the which wee maintaine and keepe the spirit therefore as Christ said to his Disciples Blessed are ye if ye doe these things so say I to you Now ye know these things blessed are ye if ye doe them And because the holy Ghost is the greatest comfort that a man hath Therefore above all things let a man labour to retaine and keepe him If a man hath an hundred trees in his Garden or Orchard if there be one that is a tree of speciall use to him his wife and children friends and neighbours what will he doe He will be sure to nourish his tree and to lay fresh moulds to the roote of it whatsoever hee doth to the rest so the Holy Ghost as a tree of Life that hee his wife children and friends live by though a man have a number of other comforts yet how carefull should he be to nourish this comfort Thus at last wee have heard these profitable questions concerning the Holy Ghost and I pray God wee may so live in this life as that we may live everlasstingly in the life to come SERMON LIX ACTS 2. 47. And the Lord added to the Church from day to day such as should be saved I Have shewed before that the faith of a Christian consists in two things In God and the Church of God