of God as for gold and treasures he accounteth of the graces of faith loue hope humilitie and the feare of the Lord aboue all pearles and precious things he prouideth for himselfe and his the food that perisheth not and thinketh himselfe warmely and comely arraied when he hath put on the Lord Iesus Christ as knowing that onely the garment of this righteousnesse can fence him from all the iniurie of wind and weather The naturall man doth not more seriously listen after great purchases of land and fields as he doth cast with himselfe to purchase the pearle hid in the field for which he will sell himselfe as we say into his shirt nay and further his owne selfe libertie life and if he had any thing dearer then that As for the things of this life if he haue them not he wanteth not his portion If he haue them his care is that they haue not him or become his portion If riches increase hee setteth not his heart vpon them If they decrease his heart faileth not with them In abundance hee carrieth himselfe warily and weanedly In want cheerefully and contentedly The things he hath hee vseth as not vsing them the things he hath not he knoweth he hath no good vse of them or else hee should haue them And thus as the naturall man bestirreth himselfe and all his motion tendeth to the bettring of his outward estate at home so contrarily doth an heauenly minded man accounting himselfe from home while hee is heare in the bodie bend his cheife care to settle his estate at home in heauen and all his trading and conuerse in this straunge country tendeth to the enriching of him in his owne country Further if we looke to the naturall mans course in the matter of his religion we shall see as great difference betweene them For it is cleare that whereas matters of religion are a burthen to the one they are the ioy of the other The one as heauie to pray to heare to read and meditate on the word and of his owne estate as a beare to the stake if law or shame or some such by-respect mooued him not it were all one to him to be on his horse backe as in the Church the other would account his life tedious were it not for these meetings of God and his people in the assemblies and those sweet refreshments they bring backe from thence The one if hee pray sometimes in publicke he maketh little conscience of priuate prayer in his family and so of other priuate duties to which God and a good conscience would bind him as strait as to the former The other walketh wisely and religiously in the midst of his house and preserueth the worship of God at home and maketh his house a little Church and house of God The one maketh little or no conscience of such sinnes as either in comparison of other or in his owne corrupt conceit are smaller sinnes such as are inferior oathes idlenesse gaming sinnes of omission idle words or hurtfull vncleane or wandring thoughts words hee thinketh to be but wind if he meane no hurt and if he meane hurt but doe none thoughts are free As for the sinnes of the time hee will not be so vndiscreete as to swimme against the streame he is here violently carried without resistance into a gulfe of knowne euills and all is well he doth but as others doe and it were worse for him if he did not the other maketh conscience of all sinne lesser sinnes and secret sinnes hee can hate all euen those which hee cannot auoid he hateth the euill that himselfe doth and willingly will not displease God though all men be therefore offended with him To conclude this point the one seeketh to approoue himselfe vnto man the other to approoue his heart to God because hee knoweth hee made it and knoweth what is in it And this shal serue for a tast of the opposite disposition betweene naturall and spirituall life The second note to discerne this heauenly life by is the similitude or agreement which it hath with the life of the Saints in heauen For the life of the Saints in heauen must be a counterpaine of the beleeuers vpon earth to which they must be daily framed in sundry regards 1. In respect of the things they are called from 2. In respect of the things they are called vnto 1. The Saints in heauen are called from three things 1. the world it selfe 2. the corruptions that are in the world through lust 3. The companie of the wicked of the world Euen so must beleeuers in the world in their degree and measure carrie themselues as those that are chosen out of the world and such as are bought from the earth medling no more with earthly things then needs must enioying them so as they ioy no more in them then in things which are not their owne but borrowed only for a time vsing them so as they abuse them not because they are to be counteable for them abiding in their earthly businesse and callings so as they be neuer earthly minded in one word so desiring pursuing hauing holding and parting from the profits of this life as those to whom God hath shewed better things then any below yea and esteeming of their present life it selfe so indifferently as that they can account the day of their death better then the day wherein they were borne 2. As the Saints in heauen beeing deliuered out of the prison of the bodie haue all the bolts and chaines of their corruption struck off so the godly who haue their parts in the first resurrection haue after a sort changed their liues and put on a diuine nature they haue bid farewell to the follies of their former times yea renounce and as farre as frailty will permit loath their sinnes saying vnto them as Ephraim to his reiected Idols get you hence what haue I to doe with you they that were of the Synagogue of Satan are now in the Temple with true beleeuers Thus is it said of the 144000. that were bought from the earth that they were not defiled with women but were virgins that is sanctified in part and washed from their filthinesse and will haue no more fellowship in the vnfruitfull workes of darknesse wherein sometimes they were cheife actors 3. The Saints in heauen neuer ioyne with the wicked of the world any more that beeing verefied which Moses spake to the Isralites concerning the Egyptians The enemies whom your eyes haue seene this day you shall neuer see more euen so the faithfull hate the companie of the wicked with whom they can neither doe good nor take any whereas before their calling they were mixt with them and ran with them to the same riot of excesse Now their fellowship is dissolued they are no more companions with them the light of the one admitteth no communion with the others darknes and that they are often forced to dwell in Mesech with them it
is the woe and greefe of their hearts Another part of this agreement standeth in the things to which the Saints are called which are sundrie As 1. looke as their cheife happines standeth in the beholding of the face of God and seeing him as he is together with their reioycing in his blessed communion and that most sweete fellowship they haue one with an other euen so the cheife blessednesse of the Saints in earth is their fellowship with God and Christ though it be not so immediate as the former They see his backe parts indeede rather then his face and reioyce after a sort in his face but a farre off and as in a glasse of the word and Sacraments not face to face nor in that brightnesse wherein they shall behold him when they are at home with him at his right haÌ„d but yet what they want in the thing they want not in desire to be where he is that they may see his glorie so as they may be satisfied with the fulnesse of it that they may so see him as they may be like him that they may drinke not of the streames but of the well of life and see light in his light And because louing him that begat they cannot but loue him that is begotten the next happinesse to the former doe the godly iustly esteeme the communion of Saints placing vnder God their cheife delight in such as excell in vertue Secondly as the heauenly life of the Saints is spent in the perfect praise of God wherein they employ their eternitie keeping in the preseÌ„ce of the throne of God a perpetuall Sabboth and seruing him day and night euen so beleeuers indeauour in their measure that the same mind be in them which was in Iesus Christ who thought it as his meat and drinke to doe the will of his heauenly Father they bring free will offerings they esteeme one day better in his courts then a thousand besides and account these persons blessed that may dwell in his house because they euer praise him Not that much rebellion and corruption of nature doth not often dead and dull euen the most sanctified but yet something they get forward and delight in the progresse they make to the cheerefull praise and worship of God And this they doe not by fits and starts but imitate that heauenly life in the continual endeauour to make the pleasing of God their principall delight and the chiefe thing that most soliciteth them Thirdly as the Saints in heauen liue according to the lawe of perfect righteousnesse which is the law and charter of heauen and haue obtained perfect sanctification so beleeuers on earth set the same law before them to rule and direct euery particular action by and beginne the selfe same obedience they beginne to waigh all they giue out or take in by the waights of the sanctuarie which God hath sealed as iust they follow the lambe whithersoeuer he goeth before them whether by voice or example Fourthly as the Saints in heauen enioy God for the means of all their liues for he is their Temple their light their tree of life their Christall riuer c. euen so the Saints in the world though they liue by meanes and must not looke to reape without sowing as once it was 2. King 19.29 yet enioy they God aboue all meanes and acknowledge that he is their life and the length of their dayes that they liue not by bread alone but by euery word proceeding out of the mouth of God that it is he that giueth them power to get substance and blesseth their children with increase that he which cloatheth the lillies and feedeth the sparrowes will cloath and feed them yea and more that before they shall want that which is good for them if all meanes should fayle he would sustaine them without meanes by miracle that his promise cannot faile them when the Indian mines shall come to naught that his word is meanes enough which commandeh the rocke and it giueth water and the winds and they blowe quailes before his host shall perish Fiftly as the Saints in heauen would not for all the world forgoe their happines for one day and yet are they not now so fully happy but that they still wait and long for further perfection of their glory saying Lord how long holy and iust so the godly would not for all the world be separated from their estate in Christ. A cloud of Martyrs in all ages hath manifested that all the world the sweet of it nor the sower the flatterie of it nor the tyrannie could drawe the godly from the fruition of their priviledges in Christ. And yet dwel they not in these first fruits but wait still for the perâ—iting of this their redemption Hence the Apostle describeth them by their inseparable propertie which is to loue the appearing of Iesus Christ 2. Tim. 4.8 These notes laid together will giue witnesse with or against a man whether his conuersation be heauenly and consequently whether he partake of all the former benefits of Christs resurrection Examine thy selfe by them Whether art thou called out of the world in thy affection whether art thou actually separated from the corruptions that are in it through lust whether dost thou contemne and avoide vile and gracelesse persons dost thou reioyce in the fellowship with God and communion of his Saints spendest thou thy dayes in the constant praise and worship of God framest thou thy life according to the word of God the rule of all righteousnesse enioyest thou all things in God and God in all things prisest thou thy present estate aboue all the world and yet longest thou for the perfecting of thy happinesse saying Come Lord Iesus come quickly this is to conuerse in heauen while thou art on earth and to seeke the things aboue where Iesus Christ sitteth Which if it be then how fewe haue their conversation there or are risen with Christ How fewe are set free from the power of sinne witnesseth the generall raigne of it euery where How many mind onely earthly things how many minde them principally How doe most men swim with the streame drinking in the corruptions of the world most insatiably as the fish doth water How doe sinners combine themselues against God to run to all excesse of riot How vnpleasant and vnwelcome a voice is it to call men to delight in God and his children How heauie are they to the parts of his worship comming vnto them as if they went to some punishment How are mens lusts become their lawes in stead of the perfect rule and law of God euery man almost liuing as Israel when their was no King among them How doe men rest in the meanes of their welfare withdrawing their hearts from the author of it How few prize the life of Christianitie how many skorne it in themselues and in others How many wish in their hearts there were no other life to come and that they
rather had good assurance of this which is present and in stead of wishing and wayting tremble at the mention of Christ his comming againe Yet most of these men professors of Christ all of them baptized into his name and all of them will be reputed as good Christians as the best But all this forenamed course hath no sauour or rellish of heauen all that take it vp minde nothing but earthly things and the end of it without timely repentance will be damnation The fourth generall point is the time of Chists resurrection set downe in the text to be the third day To vnderstand which we must knowe that Christ lay not in the graue three whole naturall dayes each of them standing of 24. houres for then he should haue laine 72. houres and haue risen also on the fourth day whereas he lay not in the graue aboue 39. houres and rise on the third But the Scripture vseth a grace or forme of speach whereby two parts of dayes are called by the whole and three dayes put for the time which passed in three seuerall dayes euery day hauing his night belonging vnto him The first day of the three saith Augustine is to be reckoned by his latter part in which Christ was dead and buried not passing three houres of the foure and twentie yet so as both the night before when the Iewes day begunne and the most of that day was spent in taking examining whipping misusing condemning and executing him The second day is to be accounted wholly and perfect from the euening of the day before the passeouer to the euening of the Saboath following standing of full 24. houres The third day is to be accounted from the former part of it beginning at the euening of the Iewish Saboath for Christ lay all night neere twelue houres in the graue and rose in the morning betime about the midst of that naturall day standing of 24. houres And thus is Christ truly said to haue risen the third day Now that Christ should rise the third day and no sooner nor later these reasons shew 1. Hee must rise the third day according to the Scriptures For they had foretold this to be the particular time Hos. 6.2 After two daies hee will reuiue vs and in the third day hee will raise vs vp namely in his owne person for we also were raised with him as we haue seene The Scriptures had also further figured this distinct time in the type of Ionas who hauing laid three daies and three nights in the bellie of the whale was the third day cast on the drie land as our Sauiour himselfe while hee was yet aliue expounded of himselfe Math. 12.40 As Ionas was in the bellie of the whale three daies and three nights so shall the Sonne of man be three daies and three nights in the heart of the earth 2. It pleased him not to rise sooner hee would not presently come downe from the crosse nor reuiue himselfe before hee was buried nor rise presently after hee was laid downe as hee easily could because he would manifest that hee was truly dead as also because hee would lead his Church into some suspense therefore he rose not till the case seemed desperate Luk. 24.21 We trusted that it had beene hee that should haue deliuered Israel and as touching all these things this is the third day that they were done Again hee would no longer deferre his rising 1. least he should vtterly haue endangered the faith of the Disciples which in that short time was sore shaken as not only the former example but the heauinesse of the Disciples themselues to beleeue the newes of it and the wilfulnesse of Thomas plainely bewrayeth 2. Because vpon this euent and keeping touch in this very circumstance of time he had laid all the credit of his person ministerie doctrine miracles life and death For when they come to aske him a signe to prooue himselfe the Messiah he referreth them to this euent after his death that when they had destroied the Temple of his bodie if hee did raise it either after or before the third day or did not on that day raise it they should neuer take him for the Messiah And of this verie circumstance Angels and men had taken notice from his owne mouth Luk. 24.7 when the women came to the sepulchre to seeke Christ after he was newly risen the Angels told them hee was risen he was not there and further wisheth them to remember what he had said to them while he was with them that the third day hee must rise againe nay not only his freinds but his verie enemies had got this by the end and therefore came to Pilat saying sir we remember that this deceiuer said that hee would rise the third day let vs take such order that the last error become not worse then the first 3. The blessed bodie of Christ was not to enter into the least or lowest degree of corruption and therefore hee would lie no longer in the house of corruption Quest. But how could his bodie be preserued so long seeing Lazarus his bodie and our bodies in that time enter into many degrees of it Answ. Christ was indeed balmed and sweetned with odours but all this could not haue preserued him if his soule and bodie had not now beene freed from sinne the mother of corruption Obiect But hee had sinne imputed vnto him Answ. Yea but hee had ouercome all that and slaine it on the crosse for had he not destroied it himselfe had beene destroied by it and subdued for euer vnder the corruption of it In all which regards that is verefied which himselfe beeing risen affirmed Luk. 24.46 Thus it is written and thus it behooueth Christ to suffer and to rise againe from the dead the third day Other things the Euangelists obserue in this circumstance as that it was the first day of the week that is the first day wherein he had created the heauens and the earth and wherein he would create now a new heauen and a new earth and as before he had set vp a meruailous frame of the world but since exceedingly shaken and defaced by sinne he would now restore the world againe and repaire the ruins of it by abolishing sinne as formerly he had filled heauen and earth with the glorie of his power in creation so would he now fill them with the glorie of his power in redemption which is a second creation Hence is it that that day is now conuerted into the Christian Sabbath and called the Lords day or if you wil Sunday but not as the heathen in honour of the sun but as Christians in honour of the the Sunne of righteousnesse Againe the Gospel noteth that this our glorious Sunne rose about sunne rising earely in the morning or a little before it Matth. 28.1 To shewe vnto vs 1. the power of his Godhead who could while his bodie was dead performe the promise which he had
of their head and their blessed estate manifested to all the world both men and Angels and euen in the eyes of the wicked themselues therefore although they enioy God already in paâ—â— and the beginnings of the life to come and such as are dead in the graue rest with the Lord and enioy his glorie in their soule yet are they not fully happie nor can be till this day breath on them and this their morning awake them to their perfect glorie As for the wicked although they are alreadie condemned 1. in Gods counsell before all worlds 2. by the word wherein their sentence is read declared and published 3. in their owne consciences the iudgement of which forerunneth the finall iudgement 4. by certaine degrees of insensible plagues that are vpon them as hardnesse of heart blindnesse of minde wilfulnes in their wickednes malice against God and good men hatred of the light and meanes of saluation 5. by the horrible torment of the soules of such as are in hell with the deuil and damned ones yet doth the full viall of Gods wrath remaine to be powred vpon them the final executioÌ„ manifestation of their endles miserie is reserued till this day of iudgement when the bodie shall be reunited to the soule and both deliuered to the deuill as their head by him to be tormented together as they haue beene inseparable friends in sinning together Vse Let euery man make account of this iudgment high and low rich and poore learned and vnlearned the mightiest Monarch shall not be able to withdrawe or absent himselfe vnlesse his power be aboue the power of Christ the iudge the poorest soule that euer sawe the Sunne shall not be neglected the most rebellious of all creatures men or Angels must of force appeare and that not by a procter or advocate but in his owne person for euery man must giue accounts of himselfe vnto God None can be forgotten no not through the passing of thousands of yeares Caine died many thousand yeares since Iudas many hundreths yet both must appeare the one for killing his innocent brother the other for betraying his innocent Master No excuse will serue the turne the Friars plea we are exempted Lord will doe no good here no nor that which all mens courts must needes excuse absence by that the partie is dead for this iudgement seat is set vp for the quicke and the dead God must for his glorie truth and iustice bring euery man to this tribunall that if hee haue beene good and faithfull hee may haue his time of refreshing and be put into the perfect state of happinesse in soule and bodie And contrarily if he haue beene hard hearâ—ed and impenitent he may know the waight of Gods iustice and power and be in full state of endlesse and easelesse miserie both in soule and bodie Oh then what great cause hath euery man to forecast this day and expecting it to prepare for it rather then to betake theÌ„selues to that Epicurean profane practise of mockers who put far from them this euill day saying wher is the promise of his comming we see all things alike since the beginning he makes but smal hast And thus because iudgement is not speedily executed they resolue theÌ„selues on a most wicked course not knowing that as a snare it shal come vpon theÌ„ when they least look for it and that though slowly yet he will come surely and make theÌ„ know what it is to abuse his patience which should lead them to repentaÌ„ce Now followeth the manner of this iudgement and that is comprehended in three things 1. it shall be glorious and powerfull 2. iust and righteous 3. strict and accurate For the first it is said that the Sonne of man shall come with power and great glorie yea in the glorie of the Father that is such as belongeth to his Father with himselfe but to no creature else The clouds and the aire shall be as a fierie chariot to carrie him with admirable swiftnesse his traine and attendants shall be the Archangel making his way by the sound of a trumpet which the vâ—rie dust and ashes shall heare and follow and all the other Angels of heauen from whose multitude power and glorie this comming shall be wonderfully glorious and yet the Iudge himselfe shall surpasse them all in glorie and brightnesse and as the sinne doth darken all the lesser starres so shall his most admirable glorie obscure them all This appearance may be shadowed by the comming in of earthly Iudges to hold assises through their circuit attended with the honourable nobles iustices and gentelmen of the country yea with the high Sheriffes power besides all their owne followers by which great state and attendance they are both honoured and aided as becommeth such publicke Ministers of iustice as also are made formidable to daunt and quell malefactors Or rather looke as Princes going to their Parliament to make lawes put on their royall robes and shew themselues in their greatest glorie euen so shall this great King of glorie comming to require the obedience of his lawes cloath himselfe with such a roabe of glorie as the brightest sunne shall not endure to behold neither the heauens nor the earth shall be able to see this glorie but shall shrinke at it and melt away with a noise Rev. 20.11 Iohn saw a great white throne and one that sat vpon it from whose face fled aâ—way both the earth and heauen and their place was found no more Thus may we in some darke resemblance something conceiue of this glorie of the Iudge of all the world vnto which the consideration of the persons that shall be iudged by him addeth not a little moment for not only small but great must stand before him It is indeed a great honour among 〈◊〉 to be deputed the Lord high Steward vnder a King whose office is to sit in iudgement vpon a noble man what an height of glorie then is it for the Sonne of God to sit in iudgement and call personally before him not nobles only but all the Kings and Monarchs that euer the earth bare If there be such preparation and state amongst men for the triall but of some one noble man what glorie may we conceiue must attend the mightie God whilest hee bringeth to their triall not only 〈…〉 persons but all the most powerfull Monarches and Potentates that euer were or shall be to the end of the world This consideration ministreth comfort to the godly seeing he commeth to iudgement who is able perfectly to free them from all miserie able to strike off their bolts of sinne to acquit them from terrors of conscience feares of death the graue the deuill and hell it selfe hee commeth from heauen for their release who hath troden all his enemies vnder his feetâ— and all this glorie is for their saftie and happinesse who wish and waâ—te for the appearing of this mightie God And on the contrarie it serueth
free remission of sinnes 357 Preaching the ordinance of Christ. 231 Preaching of Christ wherein it standeth 248 Priuiledge of a Godly man what it is 31 Promises of God all accomplished in due season 199 Prophetical office of Christ. 83 Publike persons must giue accounts for themselues and others in the iudgement day 268 Q QValities of Christs raised bodie are not diuine properties they beautifie but not deifie it 166 R REasons against seeking to witches 120 Reasons why it was necessarie Christ should rise againe 159 Reasons why God delayeth to answer his children 201 Reasons why Christ must so manifest his resurrection 207 Reasons why the Apostles were specially commanded to teach the doctrine of the last iudgement 250 Reasons to grow vp in the strength of faith 323 Religion what and wherein it standeth 21 Remembrance of iudgement to come a notablemeanes to further godlinesse 251 Remission of sinnes what 325 Remission of sins how receiued 355 Resurrection of Christ not onely remooueth euills but procureth all our good as in 5. instances 177 Right and possession of eternall life issueth from remission of sinnes 340 Righteousnesse of the Iudge and last iudgement described 264 S SAluation assured beleeuers from Christs resurrection 179 Saints in heauen wholly called from three things and the Saints in earth in part from the same 187 Saints in heauen enioy fiue things which the Saints in earth doe also in part 189 Satans Tyrannie ouer the soules of men more fearefull then that he exerciseth ouer their bodies 104 Scriptures ascribe that often to the instruments which belongeth to God the principall efficient why 321 Sermons which plainest teach Christ are the best 249 Sinne set out in the most vgly visage of it 141 Sinnes carried neuer so secretly shall come into a cleare light 272 Sinnes compared to debts 328 Sorcerie of sundrie kindes condemned 117 Spirituall possession very common prooued at large by sundrie instances 107 Strictnesse of the last iudgement laid open 268 Sure grounds that God loueth a man 349 T TEmptations of sundrie sorts foyled by holding the Article of remission of sinnes 342 Tender affection to forgiue our brethren a good signe that God hath forgiuen vs. 356 The tyrannie of Satan ouer those whom hee bodily possesseth discouered fiue waies 101 The touchstone of triall of our words and deedes is the word of God 267 Three actions of faith helping forward the free confession of it 315 Thoughts must be iudged of as well as our workes 271 To beleeue in the name of Christ what 336 Two things especially hinder the care of the last iudgement 277 Truth of faith as much to be laboured for as saluation it selfe 321 V VErtue of Christs death applied two waies 143 Vnbeleeuers damned alreadie how and why 322 Vnregenerate men haue all the mad properties of madde or possessed persons prooued 104 Vse of Christs crucifying at large 140 W Why God suffereth the deuill to possesse the bodies of men in all ages foure reasons 99 Why God suffereth the deuill so to tyrannize abuse and torture them whom hee possesseth reas 4. 102 Why God permitteth a power of curing to them of whom we may not seeke cure 122 Why the wicked preuaile against Christ who had preuailed against the Deuils themselues 127 Why Christ was rather to be hanged on a tree then to die by any other kind of death reas 4. 136 Why Christ must die in Ierusalem the theatre of the world 139 Why Christ would still vaile his glorie after his resurrection 167 Why Christ rose no sooner nor would deferre his rising againe no longer then the third day 195 Why Christ would not shew himselfe to all the people after that hee rose againe 218 Why Christ chose such meane men for his witnesses 221 Why the Apostle inferreth so many testimonies together concerning Christ. 285 Whosoeuer would haue his works and words abide the triall of the last day must trie them before hand 265 Wicked men shall be iudged by him against whom all their villanies haue beene committed 255 Wicked men alreadie iudged fiue waies 259 Wisedome of God in euery thing to be subscribed vnto 213 Witches and all seekers to them condemned 120 Witnesses of Christs resurrection of sundrie sorts 213 Witnesse of the Apostles to be beleeued as infallible 208 Word preached what vse it hath both to the vnconuerted and conuerted 236 Word preached opposed by the deuill and all wicked ones and therefore is from God 239 Working righteousnesse what and wherein 25 The manner of it in foure things 28 Good Reader the faults escaped in printing are some but neither many nor much marring the sence I will therefore referre either the passing by or amending them to thy owne curtesie Zach. 4. Psal. 47.9 Dan. 4.7.17 Exod. 18.21 Rom. 13.3 Iob. 29.8 Psal. 2 Isa. 44.18 Exod. 12. Ioshua 5.7 Iudg 6. Exod. 23.6 Deut. 16.20 Optiâ—a respub quae maximè leges minimè rhetores audiat 2. King 11 12 Gal. 2.9 vers 5. Cyprian Pleonasmus Matth. 5.2 Psal. 37.30 Prou. 31.26 The parts of the sermoÌ„ 3. Observ. 1. A mappe of humane frailtie in the Apostle A patterne of speciall grace in the 〈◊〉 Apostle Iob. 34.19 Why God accepteth not of persons reas Deut. 9.6 Ezeck 16.3 Rom. 9.18 Whosoeuer would be like God must not accept of persons Prou. 24.24 1. Tim. 5.21 Mal. 2.6 Iam. 2.2 1. Cor. 3.4 1. Kin 22.37 Ioh. 7 23.24 Isa. 65.1 Isa. 57.15 Gal. 3.23 1. Cor. 1.26 If outward things could bring vs into acceptance with God we might set our hearts on them Ier. 9.24 We must stand naked in Gods iudgement seeing no outward thing can commend vs to him Gen. 27.26 Iob. 1.8 Luk. 1.6 Feare of God Matth. 10.28 Isa 8 1â— Gen. 33.3 â—rou 14.13 â—ehem 5.15 Prou. 8.13 Quod supâ—a homines est time homines te non terrebunt August Reu. 21.8 Prou. 10.24 Pilatus multis divexatus Calamitatibus sibiipsi manum intulit Euse. lib. 2. cap. 7. Entrop lib. 7. hist. eccles c. 7. Ier. 32. Psal. 128.2.3 Psal. 112.3 To worke righteousnes what it is Eph. 4 24. Iusâ—e agere est age re ex praescripto 〈◊〉 Prou. 1.7 The right manner of working righteousnes in 4. things Deut. 5.19 Prou. 23.17 Prou. 28.24 1. Pet. 1.17 Philip. 3.20 Motiues to the practise of righteousnesse How the person and worke of a beleeuer caÌ„ be accepted of God Comfort the godly in that God is the God of the abiect We must accept theâ— that feare God because God himselfe doth Psal. 16.3 2. King 3.14 Iudg. 3.15 By peace what is meant 1. Peace with God by three things 2. Peace with men 1. others Eph. 2 13.14· 2. With a mans selfe 3 Peace with the creatures Iob. 5.23 Observ. 1. Isa. 57.21 Difference betweene true and false peace 2. Cor. 5.12 Isa. â— Iob. 20.5 Eccles. 6.7 Amos. 8.9 Prou. 14.13 1. Thess. 5.3 The best way to come by peace in the want of it Psal. 84.9 Christ was preached to Israel two
God according to the prescript of his word the same is accepted of him he prooueth this to be a truth because it is the selfe same thing which God himselfe had of old published to the Israelites when he declared vnto them that peace and reconciliation was made betweene God and man by the meanes of Iesus Christ who is Lord not of any one people or nation but Lord of all For the Apostle doth not secretly oppose the ministerie of Moses and of Christ Moses was a minister of the law to the Iewes onely but Christ himselfe and the Gospel is the power of God to saluation to euerie beleeuer first to the Iewe and then to the Grecian and now God is not the God of the Iewe onely but euen of the Gentiles also according to that heauenly song of the Angels when Christ appeared to throwe downe that particion wall which stood betweene the Iewe and Gentile wherein they ascribed not onely all the glorie vnto God but proclaimed peace to all the earth In one word that Iesus Christ is our peace and Lord of all is the scope of this whole sermon and of all the Prophets as after remaineth to be shewed in vers 43. The former part of this verse hath two generall points to be explaned the former touching the peace here spoken of the latter concerning the preaching or declaring of it In the former must be considered 1. what this peace is 2. how it is by Iesus Christ. First by peace among the Hebrewes and Greekes is meant all prosperitie and happinesse for both of them in their salutations though with some difference praied for peace to the parties saluted that is all good successe from God the fountaine of mercie And includeth in it 1. peace with God 2. peace with man both with a mans selfe and others 3. peace with all the creatures of God so farre forth as that none of them shall be able to hurt him further then God thinketh good for his excercise and in this peace standeth true happinesse 2. It must be considered how this peace is by Iesus Christ namely according to the former branches of it First he wrought our peace with God from whom our sinne had sundered and seperated vs three waies 1. by interposing himselfe betweene his Fathers anger and vs who durst not come neere him 2. by satisfying in our stead all his iustice through his blood thereby remoouing all enmitie cancelling all handwritings which might haue beene laid against vs and bestowing on vs a perfect righteousnesse in which God is delighted to behold vs. 3. By appearing now for vs in heauen and making requests for vs in all which he cannot but be heard beeing the Sonne of his Fathers loue in whom he is well pleased and for him with vs his members Secondly he wrought peace betweene man and man 1. by demolishing and casting downe the wall of separation whereby Iew and Gentile might not accord or meddle one with another his death rent downe the vaile that both Iew and Gentile might looke into the Sanctuarie that of two hee might make one people one bodie yea one new man vnto himselfe 2. By changing the feirce and cruell disposition of men who are now become the subiects of his kingdome that of Lyons and Cockatrises they become as meeke and tractable as lambes and little children hauing peace so farre as is possible with all men with the godly for Gods image sake and that they are members of the same bodie with them and with the wicked for Gods commandements sake and because they may become members of Christ as well as they they seeke peace euen with the worst and shall obtaine it so farre as God seeth good who when a mans waies please him doth so ouerrule his enemies hearts as they shall become frendly vnto him 3. By setting euery Christian at peace with himselfe who before had no peace but now hath obtained 1. peace of conscience when his conscience beeing perswaded of his reconciliation with God through Christ it ceaseth to wound and accuse and beginneth to excuse and comfort and so bringeth quietnesse and tranquillitie of minde into the soule which passeth vnderstanding 2. Peace in his will and affections which by grace cease to be rebellious and become daily more pliant to the commandement and obedient to the minde enlightned by the spirit 3. Peace in Christian combate in that grace getteth daily victorie corruption receiueth daily foyles and consumption and so the heart euery day more quiet then other from the power and molestation of it Thirdly whereas so long as God himselfe is our enemie all his creatures are armed against vs to take his part and reuenge their Creators wrong vpon vs by Christ euen this curse is also remooued and it is an expresse branch of the new couenant that the Lord will worke our peace with the creatures Hose 2.18 And in that day will I make a couenant for them with the wild beasts and with the foules of the heauen and with that which creepeth vpon the earth For God beeing in league with vs euen the stones in the feild and the beasts in the feild shall be at league with vs also And the reason is because as then the creatures rebelled against man when he became a rebell against God so when men by Christ are reconciled vnto God and become his sonnes by adoption and grace then is their ancient right and rule ouer the creatures lost by the fall restored in part so as his children neuer receiue hurt from them but such as the Lord sanctifieth both for the furtherance of his owne glorie and their saluation which are the maine ends which God respecteth in all his waies with his elect Thus we see what is this peace and how Iesus Christ procureth it vs whence we may obserue sundry profitable points of doctrine 1. That there is no sound peace without Christ he is the Prince of peace his doctrine is the message of peace and himselfe the messenger of the great couenant of peace There can be no peace with God by Moses nor by the workes of the law whatsoeuer dotages Popish teachers hold to the contrarie only the obedience and merit of Christ is the matter of it which made the Apostles alwaies pray not for peace from merit but for mercie and peace or grace and peace because it only floweth from the grace and mercie of God in Iesus Christ. Secondly it is as cleare as the former that there can be no peace to the wicked man because he is out of Christ. 1. No inward peace in his conscience the which howsoeuer it may slumber for a while or become feared benummed and past feeling yet like a wilde beast will it hastily waken and pursue him and make him restles as Caine and flie when none pursues him 2. No true outward peace for although their houses may seeme peaceable and without feare and all things
is the author of the word he deliuereth Moses could teach but the eare this Prophet teacheth the heart Moses was a Minister of the outward circumcision this circūciseth or rather baptiseth with the holy Ghost and with fire let not vs therefore dispise him that speaketh from heauen for if they escaped not which refused Moses that spake on earth much more shall not we escape if we turne away from him that speaketh from heauen And can we want reason 1. In his anointing we are commanded by a voice from heauen heare him Matth. 17.5 2. he deliuereth the whole will of his Father we shall therefore be perfectly taught if we heare him 3. we may safely rest in his doctrine because with him are the treasures of wisedome 4. In a word he hath onely the words of life euerlasting and whither should we goe Secondly hence we learne that seeing euerie beleeuer is anointed with Christ and in Christ we must all be carefull to finde this holy oyle running downe from the head vpon vs the members 1. Ioh. 2.27 The anointing which yee receiue of him dwelleth in you And indeede our verie name of Christians putteth vs in minde that we must haue our measure of that oyle of grace which was powred on Christ without measure so as if we carrie the name and title of Christ we must see that the nature and gifts of Christians appeare in our liues Rev. 1.6 he hath made vs Kings and Priests vnto God And it was long before prophesied of the Church of the newe testament that the sonnes and daughters of it shall prophesie and all this by vertue of this anointing Adde hereunto that Christ is not perfectly anointed til his Church be for Christ may be said to be anointed two wayes either properly in his owne person as considered in himselfe or figuratiuely by the vse of Scripture as he is the head of his Church which ioyned vnto him maketh vp whole Christ as the fathers call him or mysticall Christ. Thus Paul calleth Christ vnited with the Church by the name of Christ 1. Cor. 12.12 we must therefore helpe on the perfection of this latter seeing he is alreadie perfect in the former To this purpose euery man must become a King for so he is if he partake of Christs anointing in beeing euer in the field in combate against sinne in taking vp armes against Satans hellish power in getting daily dominion ouer his owne rebellious flesh and wicked lusts For if thou beest a Christian thou hast ten thousand rebells to encounter and as many strong temptations and lusts against which thou must stand out to victorie and here faith must be thy victorie which grace is attained by this anointing But Oh the miserie of infinite numbers euery where meere bondmen and captiue caytifes to Satans suggestions and held down vnder the power and tyrannie of their owne lusts in whome there is no resistance no fight neuer a stroake they strike against their owne sinnes the strong man is gone away with all verie cowards against the deuill nay couragious champions for him and yet will be called Christians no no there is neuer a droppe of Christian blood in such this anointing as yet neuer came neere them here is no spirit no power but such as ruleth in the world Againe thou that wilt be a Christian must be a Priest to offer vp thy selfe soule and bodie an acceptable sacrifice of sweet smell vnto the Lord to offer vp thy prayers and prayses the calues of thy lippes these are the odours of the Saints to offer vp thy sinnes to be sacrificed and slaine by the knife and sword of the spirit in the Ministerie of the word to offer the sacrifices of almes and mercie with which sacrifices God is well pleased to offer the sacrifice of a broken and contrite heart which the Lord despiseth not and lastly to offer if neede require thy life and dearest blood for Christ and his profession But how many titular Christians be there who indeede are no better then Belzebubs Priests who offer their soules their bodies their sences themselues wholly to the seruice of the deuill in sinne and vnrighteousnesse for praier and praise they curse sweare and blaspheme most remorselesly feirce and hard hearted in themselues and vnto others and so farre from this anointing as many of the Heathens who neuer heard of Christ would be ashamed of them and wonder what kind of God that Christ should be by whome they will be called Lastly thou must be a Prophet thou must haue the knowledge of God in thy selfe thou must hold it out and impart it vnto others within thy family and without for to this thou art anointed as also to hold out Christ in a constant profession which tyeth euery man to know and acknowledge the truth of God that he may be able to propagate it to others but especially Ministers Magistrates Parents and Masters whose speciall calling besides the generall fastneth this dutie vpon them These are the cheife things to which others might be added wherein euery Christian ought to testifie himselfe anointed by Christs anointing that hee communicateth as well in his graces as in his name and that he hath receiued some good measure of that oyle of grace which was powred out vpon him without measure for as in the head the Godhead dwelleth bodily so in euerie member though not the Godhead it selfe yet a diuine natrue is apparant 2. Pet. 1.4 Now this godly nature is nothing else but those excellent renewed qualities and precious gifts which the holy Ghost bestoweth vpon the regenerate by meanes of this anointing and is opposed to naturall lust and corruption in the same vers Who went about doing good Now we come to Christs execution of his office according to his former calling and furnishing For no sooner receiueth he gifts and calling from his father but he manifesteth and putteth forth the same in most painefull preaching and most powerfull working of miracles which hee did not for a brunt or by starts and fitts but he went about doing good By which words is noted his diligence in absoluing and finishing his course within his vocation and calling not seeking herein himselfe nor the praise or applause of men nor the kingdomes of this world but denying himselfe and glorie spent his whole life in doing good vnto others suffering himselfe to be subdued vnder a most shamefull and cursed death that hee might bring others to life who were as yet his enemies and lying in the shadowe of death Wherein he propounded himselfe a worthy patterne and example of imitation vnto all such as haue receiued gifts and calling to any office in Church or common wealth who are not to hide in a napkin those talents but bring them forth and traficke with them and that not for their priuate as seeking themselues but for the common good and not for a start or brunt but thus
his grace the latter of which maketh the former soueraigne vnto vs and appeareth in two actions in remoouing from vs the next causes of all our diseases namely our sinnes For as the Phisicion in working a cure first remooueth the distempered humors of his patient which are the matter of the disease so doth our heauenly Phisicion imply that this is the beginning of his cure and therefore often his first word is Thy sinnes are forgiuen thee and his last word is goe and sinne no more least a worse thing befall thee 2. By taking our diseases vpon himselfe which no Phisician doth or can doe but this Lamb of God taketh away the sinnes of the world by taking them vpon himselfe for hee bare our infirmities and carried our sorrowes and sinnes in the bodie of his flesh euen to the crosse where they were fastned with him buried them in his graue yea cast them into hell and there left them by which most glorious triumph of his the snares and fetters wherewith we were chayned to death and the Deuil are broken and our soules as a bird are escaped Hence note 1. That no man can cast a deuill out of a possessed partie or euer did as a principall efficient cause but as an instrument and that onely by this power of the Lord Iesus to whome all power in heauen and earth is giuen and to whom all the honour of this power must be ascribed for what power can countermand Satans but onely Gods I grant Satan may giue place to Beelzebub and depart his habitatioÌ„ for his greater aduantage and forsake a bodie to get faster hold vpon the soule or to delude many beholders but such hostile conquest ouer satan argueth a mightie power of God which all the deuils in hell cannot resist Secondly that whosoeuer finde themselues any way molested of Satan must hasten themselues to Iesus Christ who onely can batter down the holds of the deuill and worke their deliuerance Feelest thou thy selfe held vnder any spirituall captiuitie or bondage doth the lawe of euill present with thee toyle thee with heauines and vnchearefulnesse to any thing that is good seest thou in any measure Satans secret traines working against thy saluation oh come vnto Christ not faintly as the father of the possessed child Mark 9.22 Master if thou canst doe any thing helpe vs but with confidence as the leper Master if thou wilt thou canst make me whole or as the Centurion onely speak the word rebuke these dumbe and deafe spirits within me and thou who onely canst make the dumbe to speake the deafe to heare the blind to see and the lame to leape for ioy set me at libertie worke my enlargement chase away these spirituall enemies and thou that art the sonne set me free and I shall be free indeede Againe art thou in any affliction of bodie or mind or goods or name yea be it in the case of sorcerie or witchcraft against thy selfe or any of thine or whatsoeuer belongeth vnto thee looke vp vnto Christ he can command fire water windes seas diseases death the deuills themselues and if he see it good for thee he can checke all thy grieuances he is of no lesse power now in his glorie at his Fathers right hand then he was in his humility vpon earth and yet when he was at lowest he could command legions of deuills nay legions of angels as at his apprehension much more can he now command and rebuke the former and pitch the latter round about them that feare him so as without his wil all the deuils in hell cannot make one haire of thy head to fall Thirdly hence are ouerthrowne sundrie superstitious and wicked opinions and practises verie riâ—e in the world As 1. such Popish minded persons as thinke that by certaine words and amulets deuills may be driuen away deseases healed c. And for this they alleadge that in the new Testament onely by naming Iesus such cures were effected To which I answer that it is too grosse a conceit to thinke that there can be any vertue in words to driue away diseases much lesse deuills or to conceiue that by the pronouncing of words but by the vertue and power of Christ working by the Apostles and miraculously put forth with those words both diseases and deuills gaue place and so the parties were healed 2. Such as thinke that by the applying of consecrated things as they call them deuills are scared away as by holy water salt hallowed candles reliques of Saints the signe of the crosse images fashioned in such or such a place All which howsoeuer verie ordinarie in the Church of Rome yet indeede are no better then sorcerie and charming and the verie practises of those who while they will driue the deuil from others plainly prooue that themselues are spiritually possessed by him in that they will cast out deuills by Beelzebub the Prince of deuils They obiect for these reliques that a souldier that was to be buried was reuiued by touching the dead bones of Elishah 2. Kin. 13.21 But this was a miracle wrought by the finger of God to confirme the truth preached by that worthie Prophet and is not to be ascribed to the touching of the bones which in themselues nor at any other time had any such vertue They alledge also the example of the woman hauing the blooddie issue who was cured by the touching of Christs garment whereas that disease was cured not by the corporall touching of his skirt but by the spirituall touching of himselfe which was by the hand of her faith and therefore our Sauiour said be it vnto thee not according to thy feeling but according to thy faith They alleadge also Act. 19.12 That from Pauls bodie were brought to the sicke napkins or handkercheifes and the diseases departed from them and the euill spirits went out of them Which things had no such power in them but only that it pleased God by such weake meanes to produce miracles for the confirmation of that holy doctrine preached by Paul And therefore the text ascribeth these miracles not to the garments of Paul but to God himselfe who by the hands of Paul wrought them vers 11. Whence we may conclude that whosoeuer vse any such meanes as these shew themselues not only superstitious and wicked but most foolish and ridiculous to thinke that any bodily substance whatsoeuer can worke vpon or violence a substance which is not bodily such as the deuils is It will be alleadged that experience sheweth that such meanes as these preuaile to these intents and purposes which we grant to be true but that is by Satans subtelty who often dissembleth a flight as though he were forced by an exorcist to depart or else indeed goeth away that men might be confirmed in their impietie and grow more madde vpon such wicked and vnlawfull meanes 3. Others who when Gods hand is any way vpon them or theirs especially if they conceiue
it neither distrust his power and grace when we are in the deepest of our distresse 5. That seeing it was his pleasure to submit himselfe to the lowest estate of humiliation before his exaltation we might also with more cheerefulnesse content our selues to suffer euen any abasement with him and for him before wee looke to raigne with him The words of the verse containe two things 1. The assertion of Christ his resurrection Him God raised vp the third day 2. The manifestation or euidence of it and caused that he was openly shewed The former part is laid downe in fowre distinct points 1. the person raised him 2. the person raising him God 3. the action it selfe raised 4. the time when the third day First the person raised is Christ where first it will be demanded how Christ can be said to be raised seeing he consisted of a diuine and a humane nature whereof the first could neither fall nor rise and for the second that also consisted of soule and bodie the former of which beeing the principall part died not but was in paradise Seeing then neither the deitie nor the soule of his humanitie nor his person did rise but only his bodie how can Christ be said to be raised Ans In sundry other places of Scripture besides this we meet with such synechdochicall phrases and formes of speach wherein somewhat is attributed to the whole which is proper but to one part and that ascribed to the whole person which belongeth but to one nature which commeth to passe by reason of that strait and personall vnion of the two natures in Christ. Thus we read that God purchased his Church by his owne blood and that the Lord of glorie was crucified of the sonnes beeing in heauen and in earth at one time of Christs beeing before Abraham was of his beeing omnipotent c. All which are spoken of the whole person but properly are to be referred to the seuerall natures to which they doe agree Thus the Apostles sometimes expound them and teach vs so to doe 1. Pet. 3.18 Christ was mortified according to the flesh and quickned according to the spirit 2. Cor. 13.4 Hee died according to the infirmitie of his flesh and was quickned according to the power of God and to helpe our conceit herein serueth that schoole distinction which saith that whole Christ is said to doe this or that which the whole of Christ did not yea our owne common forme of speach saith a man is dead whose soule liueth and a man is a sleepe when his bodie only sleepeth 2. We haue hence to note that the same bodie was raised which had beene laid downe in the graue and no imaginarie bodie neither any other bodie for it for neuer was any other laid there before Of all which himselfe against all Heretikes giueth sufficient euidence as in the manifestation following remaineth to be cleared 3. That this person raised was not a priuate person but the same who had as a publicke person beene abused accused condemned and executed and now as a publike person also raised from the dead in whom all his Church and euery member of it rose againe for whosoeuer haue interest in his death haue their part also in this resurrection 4. Here is a further thing in this person to be noted then euer was in any the first Adam was a roote also and a publike person when hee sinned hee sinned for himselfe and vs and hauing sinned and we in him hee died away and left vs in that sinne and beeing dead we heare no more of him and the Scriptures though they record at large the histories of the holiest men that haue liued yet when once they come to this that such or such a man died we heare no more of him but with Christ it is not so who was not only as another Sampson who bewraied the greatest power in his death but herein vnmatcheable and pearlesse that hee did greater things after his death then euer hee did in all his life insomuch as Augustine was wont to say that the faith of Christians was Christs resurrection We must not then content our selues with common people that Christ is dead for all and no more but fasten our eyes vpon his resurrection so much the more diligently by how much it is easier to beleeue that hee was dead then that hee rose againe And what other thing can more fitly be collected from that practise of all the Euangelists who in other things while some of them omit one historie some another or else some of them breifly point at and lightly touch and passe ouer some other histories all of them set themselues of purpose to be copious and large in this of Christs resurrection that the faith of beleeuers might be firmely grounded herein and the rather because no benefite of his resurrection none of his death and without the certaine apprehension hereof all preaching and hearing and faith were in vaine and we our selues were yet in our sinnes To which Apostolicall practise this of our Apostle is not vnsutable in this place in hand who while hee almost in one word maketh mention of the death of Christ hee at large prosecuteth and prooueth the truth of his resurrection The second point is to consider the person that raised Christ. Him God raised that is God the Father Act. 2.24 And haue crucified and slaine whom God hath raised and 3.15 Yee haue killed the Lord of life whom God hath raised from the dead More plainely is this worke attributed to the mightie power of the Father of glorie working in Christ and raising him from the dead Eph. 1.17.20 and to him at whose right hand hee sitteth so Rom. 4.24 We beleeue in him which raised our Lord Iesus Christ from the dead Obiect But Christ raised himselfe Ioh. 2.19 Destroie this Temple and in three daies I will raise it againe and hereby was hee mightily declared to be the Sonne of God by raising himselfe from the dead Rom. 1.14 In like manner is this resurrection of his ascribed to the holy Ghost Rom. 8.11 If the spirit of him which raised vp Christ c. therefore the Father raised him not Answ. Here is no contrarietie the Father raised him and hee raised himselfe For 1. there is but one deitie of the Father Sonne and holy Ghost which is the common foundation of all their actions 2. There is but one power common to them all three and this is the power that Christ challengeth he hath to lay downe his life and take it vp againe 3. There is but one common act in them all three for the putting out of this power vnto any externall action without themselues of which Christ speaking Ioh. 5.19 saith whatsoeuer the Father doth the same things doth the Sonne also In these respects holdeth the speach of the Apostle These three are one that is these three 1. in the true and reall distinction of their
of God casting out the strong man not onely out of his but of our possessions that he might take vs vp for his owne vse spoyling him of his kingdome and weapons for vs yea and in vs. And hence as out of a well of consolation we shall drawe this comfort to our selues that looke as the gates of hel could not preuaile against him our head no more shall they euer bee able to preuaile against vs his members although they neuer so fiercely and forcibly assayle vs. And if spirituall enmities shall not be able to cut vs short of our saluation much lesse shall temporall dangers for by vertue of this resurrection also euen in the most troublesome deepes when the waues of sorrowes ouertake one another and goe ouer our soules when with Ionas we are readie to say we are cast from the face of the Lord euen then wee haue hope to rise out of such euills and because our head is aboue in short time comfortably to swimme out Adde hereunto that death it selfe nor the graue shall stand betweene vs and home for this rising of Christ is both the cause and confirmation that we shall rise againe If the head be risen so shal also the members if Christ the first fruits of them that sleepe be raised so shall also the whole bulke and bodie of beleeuers if we beleeue that Christ is risen from the dead euen so them which sleepe in Iesus will God bring with him and if the same spirit which raised Iesus from the dead dwell in vs then he that raised Christ from the dead shall also quicken our mortal bodies for Christ hath not redeemed the soule alone from death but the body also els had this second Adam bin inferiour to the first if not able to saue by his rising al that which was lost by the fall of the former Oh how would this meditation well digested sweeten the remembrance of death and the graue when a Christian shall consider that looke how it was with Christ when his soule and bodie were separated yet both of them were vnited to the dietie which brought them together againe euen so I am taught by the Scriptures that when my soule and bodie shall be separated yet shall neither of them be sundred from Christ my head but he will reunite them like louing friends that they may participate in his own glory How would this meditation bring the soule not only to be content but to desire to be dissolued be with Christ accounting that the best of all The third benefit befalling vs by the resurrection of Christ is that because Christ is risen we know it shall not only goe well with vs but with all the Church of God the prosperitie of which so many as would prosper must reioyce in for hence it is that Christ calleth a church out of the world which after a sort riseth euen out of his owne graue hence is it that beeing ascended on high hee gaue gifts to men for the gathering and preseruing of his Church hence is it that the church shall alwaies haue the light of the Gospel Pastors Teachers and the Ministrie till we all meete to a perfect man hence is it that this Church shall be defended from Wolues and Tyrants seeing none is stronger then hee nor able to plucke any of his sheepe out of his hands Let the Church be pressed it shall neuer be oppressed Let the Kings of the earth band themselues and forces against it the Lord hath set his Sonne vpon his holy mountaine and hee shall crush them like a potters vessel Let Heretikes and Antechrist send armies of Locusts Iesuites and seducing vagrants to wast the Church and bereaue it of the truth and light leading to life they shall only seduce such as whose names are not written in the booke of life and of the Lamb for seeing Christ is risen so long as â—e who can die no more liueth hee will preserue his darling hee will send out the starres that are in his right hand for her releefe who like Dauids worthies shall break through the hosts of the enemie and bring the pure waters of the well of life as we are for euer thankfully to acknowledge in those worthy restorers of our religion Lastly let floods of persecution rise and swell so as this doue of Christ cannot find rest for the sole of her foot one meanes or other Christ will vse for her helpe for hee will either send her into the wildernesse or the earth shall helpe the woman and drinke in the waters that they shall not hurt her or hee will prouide for her one of the chambers of his prouidence as hee did for Ioash against the rage of Athaliah wherein shee shall be safe till the storme be blowne ouer These are the principall benefits procured vs by Christs resurrection which belong not vnto all but only to such as are risen with him Quest. How shall wee know that we are risen with Christ that they may assuredly belong vnto vs Answ. The Apostle setteth himselfe to resolue this question Coloss. 3.1 where he maketh the seeking of things aboue where Christ is an infallible marke of our rising with him for as when Christ was risen he minded not things below any more but all his course was a preparation to his ascention to which all things tended so now if thou be risen with him heauen will be in thine eye and thine affections are ascended thither where Christ is if Christ were on earth thou mightest fix thy soule and senses here on earth and yet be a Christian but seeing he who is thy head is in heauen thou that art a member of him must be there also And as Christ while he continued vpon earth after his resurrection liued a kind of supernaturall and heauenly life so if thou be risen with him thou liuest not the life of nature but hast begunne the life of grace and an heauenly conuersation Quest. But how shall I know whether I liue by this heauenly life or no Answ. There be two speciall notes to discerne this truth by the former is the dissimilitude and opposition which it hath with the life of sinnefull naturall men vpon earth the latter is the similitude and agreement it hath with the life of Saints and glorified men in heauen Concerning the former the naturall man will follow and pursue things which tend to a sensuall and naturall life he will beate his braines for gold and siluer meate and cloath goods and lands for himselfe and his as for heauen he will haue nothing to doe there till he be dead and for the way thither he careth not to know it till he be dying at the soonest But the spirituall man he coueteth after spirituall things the power of Christs spirit where it is present will lift vp his heart be it neuer so heauie to seeke the kingdome and the righteousnesse of it and he seeketh after the wisedome
admitted them to eate and drinke with him after hee arose from the dead the latter in the next verse in that hee sent out his Disciples with commandement to preach vnto the people and especially to acquaint them with the Article of faith concerning his comming againe to iudge the quicke and the dead In which two actions namely of sending out his Disciples and iudging of the world his Kingly office doth notably put forth it selfe And caused that hee was shewed openly 1. It behooueth Christ to make open shew and manifest knowledge of his resurrection 1. Because as hee had beene openly put to death and openly buried that none could doubt of the truth of either so this beeing as maine a beame as lyeth in all the frame of our religion it was meete that it should be as sufficiently cleared and as litle lyable to exception as any of the former which it had not beene if it had not beene as openly confirmed and therefore he would for the space of fortie daies by many bodily appearances to many credible persons at once and by many other infallible tokens make it euident that the same bodie which was crucified hauing the same hands feete and side which were pearced and wherein the prints yet remained euen the same finite and circumscribed bodie which was to be seene and handled and no other was now raised from the graue and loosed from all the bands of death 2. Because somethings remained to be done by Iesus Christ betweene his resurrection and ascention which craued his manifest presence As 1. he was further to instruct his Disciples in the things which appertained to the kingdome of God namly in all the doctrine they were to teach and all the ordinances they were to obserue in the externall gouernment of the Christian Churches vnto the end of the world and therefore the Euangelist sheweth vs how Christ begunne at Moses and all the Prophets and opened vnto them in all the Scriptures the things that were written of him and not onely the Scriptures but their eyes and their hearts to vnderstand and be warmed and affested with the same 2. He was to establish and send out into all the world in his owne person the Apostles to preach the Gospell which he pleased to deferre till this time when by his glorious resurrection they might see that all power was giuen him in heauen and in earth 3. He was to confirme this their extraordinarie ministrie by an extraordinarie Sacrament namely breathing vpon them and giuing them the holy Ghost that is some smaller measure of gifts as a pledge for the time but directing them also when and where to expect the plentifull powring out of the spirit vpon them after his departure as it was most miraculously performed in the day of Pentecost after they had a while wayted at Ierusalem for the promise of the Father 4. Hee was by miracle to confirme to his Disciples the truth of his resurrection that they might be better fitted to the testimonie of it as hee did by that miraculous draught of fish whereby they knew that hee was the Lord. 5. In that also hee was according to that which the Scriptures had foreprophecied of him and himselfe also often foretold to ascend vp bodily and visibly into heauen whence hee descended so to shew himselfe the Sonne of God and our high preist lifted vp higher then the heauens to open heauen for vs and carrie our flesh before hand thither where in the meane time bee maketh requests for vs it was meet in the presence of all the eleuen and they all beholding that hee should openly and according to his bodie be visibly and locally taken vp as the Angels witnessed Act. 1.11 Now though in these and other regards it was meet hee should shew himselfe openly yet would hee not so openly shew himselfe as to all the people but only to such as his wisedome thought sit to behold him Quest. But why did not Christ after his resurrection ride in an open triumph before all the people In all reason it would haue made much to the confusion of his enemies and the comfort of his freinds It could not haue bin but if hee had risen in the sight of the soldiers and had gone into Ierusalem among the Scribes Pharisies into the Temple among the Doctors into Pilats pallace they would all haue beene stricken downe and confounded in the remembrance of their so cruell and wicked a fact if they had beene so plainely and sensibly conuinced of it Answ. We may not suffer our folly to prescribe to the wisedome of God whose waies are not our waies The foolishnesse of God is wiser then men and the weaknesse of God is stronger then men And there be sundrie iust reasons why Christ neither would nor did so openly shew himselfe For 1. Hee declareth hereby that his kingdome is not of this world for then hee would haue shewed himselfe vnto the world whereas after hee rose from death hee would not shew himselfe but to those of his owne kingdome Neither needeth hee for the furthering of his kingdome the helpe or witnesse of the great ones in the world for then would hee haue passed by the Scribes and Pharisies the Doctors and great Rabbies whose words would easily haue beene taken and shewed himselfe to a few poore and abiect men and women Neither commeth his kingdome with outward pompe and obseruation as humane kingdoms doe his triumph is correspondent to his conquest both of them spirituall and inward not discernable but to the eye of the soule 2. The time was now come wherein Christ was not to be knowne any longer according to the flesh the world that had so knowne him before must know him so no more but only by dispensation for the time that such as were to witnesse of him might take the better notice of him 3. The wicked had made themselues vnworthy to see him any more and this was a part of the iust iudgement of God vpon them who had so despighted him they saw him once and were sufficiently conuinced by the Scriptures by his miracles his life and his doctrine all which because they despised and wilfully thrust the kingdome of God from them they are iustly left of God and Christ and permitted to be further blinded that they may vpheape the measure of their sinnes 4. As for the godly the Lord would not haue their faith to depend vpon the witnesse of the eies and sight of the wicked and vngodly but vpon a diuine testimonie namely vpon such as were appointed of God for it and this is a sure ground of faith 5. If Christ had openly appeared to all the people hee had falsified his owne word who had threatned them that because when hee would haue gathered them as an hen her chickens vnder her wing but they would not they should not thenceforth see him till they could say blessed
to strike the wicked and vngodly with terror and dread seeing the Lord Iesus shall come from heauen in such power and maiestie and all to iudge and condemne them whom when they shal see arraied with vengeance against them no meruaile if they be driuen to their wits ends yea as it is with guiltie malefactors when they see the iudge comming in so honourably attended so shall it be here this very glorie of Christ shall strike them with feare horror and amazednesse and force them to all miserable and unauaileable shifts and to wish if it were possible that the rocks would fall vpon them and crush them to peeces so as they might neuer come before his presence for the great day of the Lord which is to all the wicked of the world a blacke day a cloudy day a dismall day this day is come and they cannot abide it Secondly this iudgement shall be righteous and according to the truth Rom. 2.2 We know that the iudgement of God is according to truth Heb. 1.8 Thy throne O God is for euer the scepter of thy kingdome is a righteous scepter Thou louest righteousnesse and hatest iniquitie Hitherto is to be referred that of Daniel 7.9 who saith that this iudge shall sit vpon a great white throne alluding to the white Ivorie throne of Salomon but infinitly more glorious the whitenesse be rekoning the puritie and righteousnesse both of the Iudge and the iudgement for euery man shall receiue according to his workes Here shall be no conceilment of things for he will bring euery secret into iudgement hee will lighten all things that are hid in darknesse and make the counsells of the hearts manifest Here shall be no daubing or saluing vp of bad matters in corners no pleading of lawyers who craftely cloud the truth of causes for gaine no respect of persons no fauouring for the sake of any freinds nor feare of foes or any displeasure Here shall be no inducement by gifts which blind mens eyes to peruert iudgement the purest gold of Ophir shall guild no matters here for what shall gold or siluer pearles or Iewells doe when heauen and earth shall be on a light fire Here shall be no sanctuaries nor priuiledged persons or places to hinder the course of iustice hence shall be no appeales but euery person shall receiue an eternall sentence of euery cause according to the truth and equitie of it for else the Iudge of all the world should not doe right Vse 1. To comfort Gods children who in this world are herein conformed vnto Christ for the most part causes and sentences passe against them and their light is darkned their innocencie by the might and mallice of the wicked troden down but then shall they be sure of the day God will cause their vprightnesse to breake out as the sun in his strength for when wickednesse shall turne the sinner into hell righteousnesse shall deliuer their soules from death 2. To teach them to possesse their soules in pacience when they see the confusions that are in the world to beware of reuenge but commit all as Christ himselfe did to him that iudgeth righteously We must be content for a while to see our righteous waies depraued our good repaied with euill by euill men and be so farre from thinking hence that there is no prouidence or care in God ouer his children as that we must necessarily conclude hence this iudgement day Obserue the rule Eccles. 3.16 When thou seest in the place of iudgement wickednesse and iniquitie in the place of iustice thinke in thy heart surely God will iudge the iust and the wicked for there is a time for euery purpose and worke and Chap. 5.7 If in a countrie thou seest oppression of the poore and the defrauding of iudgement and iustice be not astonied at the matter for hee that is higher then the highest regardeth it The same ground doe the Apostles often lay to raise this same exhortation vnto patience in enduring wrongs as Philip. 4.5 Let your patient mind be knowne vnto all men the Lord is at hand Iam. 5.7 Be yee also patient and settle your hearts for the comming of the Lord draweth neere As if these holy men had said with one mouth looke not to haue your right here in this world as neither the wicked haue their hyre but wait the appointed time as the husbandman doth for the weekes of haruest and this time is the comming of the Lord before which time neither is the full recompence of righteousnesse giuen to the Saints nor punishment rendred vnto the wicked in the full measure of it Grow not wearie of well doing though ye meete with nothing but discouragements no◠out of loue with the practise of pietie although the world hate you for it as it did your head before you for in due season yee shall reape if ye faint not 3. This teacheth men carefully to looke to all their workes and waies that they be iust and iustifiable such as will hold water as we say For there is a day of triall when all those causes which they haue by mony freinds or wicked pollicie contriued and ouerwaied in shall be brought about againe into a cleare light and put into the ballance of equitie it selfe where they shall be found too light And thinke seriously with your selues how causes words and actions will abide the triall o◠that day which euen for the present can bring no sound comfort to the heart but rather heauinesse to the heart accusation and guiltinesse to the conscience feare in the thoughts and shame in the face if any man should know how impiously and iniuriously they haue beene contriued how many oppressions wrongs cruelties vsuries reuengefull suits only commensed to make men spend their goods and loose their peace how much of many mens estates would giue a loud witnesse against their owners but that men will not so long before hand trouble themselues with such thoughts Well looke to thy selfe whosoeuer thou art If thy conscience now accuse 〈◊〉 or can accuse thee but thou wilt either stifle it or stop thine eares against the crie of it know that it hath a voice and will doe good seruice to this iudge one day a thousand witnesses cannot doe more then it will doe it will bring backe old reckonings which Christ hath not reckoned for and set them in order before thee when thou that canst find none now shalt haue leysure inough to looke into them but all to the breaking of thy heart and increase of thy torment that thou didst not till too late looke into thy reckonings Now to all such as mind hereafter to look into so maine a business as this is I will for the present commend only one rule whereby they may discerne whether their actions will abide the triall that abideth them and that is this If the word of God doe now approoue them they will then be iustifiable but whatsoeuer word or
action hath passed from thee for which thou cansts not bring thy ground thence the same will cast thee in iudgement This is that our Sauiour telleth the Iewes the word that I speake shall iudge you at the last day Thirdly this iudgement of Christ shall be most strict and accurate 1. In regard of the persons that shall be iudged who shall bee enquired into and brought to giue accounts of themselues not only generally as men or Christians but in special according to the particular places and courses of life wherein they were set in this world For exampleâ— publike persons must giue account for theÌ„selues and others that haue been committed vnto them magistrates for their people ministers for their flockes both of them how they entred how they ruled how they walked in out before their people what faithfulnes they vsed in discouering and discountenancing sinne and vngodlynes how diligent they haue beene to drawe and force men to the keeping of the two tables how they haue acquitted themselues from communicating in other mens sinnes and whether they haue faithfully in their places denounced and executed the iudgements of God whilest both of them haue stood in the roome of God In like manner priuate men must be counteable noâ— onely for themselues but for all those that are vnder their charge as Fathers for the education of their children masters for the instructing and gouerning of their seruants and family tutors for their care or negligence towards such as are committed vnto them for the rule of the Law is generall and will take fast hold vpon many a soule that thinke it enough to looke to themselues that whosoeuer hindreth not that sinne which he can hinder by good meanes committeth it Be now thine owne iudge whether thou hast well looked to one when thou hast neglected to reforme the disorders of such as God hath put vnder thy power Thou hast not a person in thy house but if it any way perish vnder thy hands thou must giue account of the life of it to the parents of it or to the Magistrate the parent of the country in like manner there is not the meanest soule in thy family but if it perish by thy default for want of instruction correction or wise gouernment of it thou shalt be called before the God of the spirits of all flesh and shalt be arraigned and condemned for the blood of that soule And this is not to beare the burden of that soule which beareth the waight of it owne sinne but to beare thine owne sinne in not preuenting that euil from him which by thy negligence came vpon him Secondly it shall bee strict in regard of the things either receiued of vs or done by vs. Account must be made what goods of our Masters we haue receiued both for the kinds and measure What number of talents were committed to our trust If one or moe how we haue laid them out what we haue gained whether we haue faithfully returned this gaine to our master as hauing sought his aduantage and not our owne how we haue husbanded our opportunities and redeemed our times how we haue employed the gifts of our minds vnderstanding iudgement wisedome learning memorie how we haue vsed or abused to sinne the strength health and beautie of our bodies how we haue iustly and charitably receiued in and retailed out the matter of our maintenance and reuennew And in all these lesser things if our vnfaithfulnesse be found out let vs neuer looke to haue greater matters committed vnto vs for the things that are done by vs they shall all be straitly iudged whether they are conformable to the law the rule of righteousnesse or acceptable by the Gospel the restorer of our righteousnes Eccl. 12.14 God will bring euery worke into iudgement good or euill open or secret for all things are naked before him with whome we are to deale he planted the eare and must needs heare and formed the eie and therefore must needs see things secret and couered with darkenesse Hence is he said to haue bookes and to open them because all things are as certainely recorded and registred by him as if he had registers in heauen to keepe roles and records of all that euer were or shall be to the end Yea he hath not onely his owne bookes of iudgement in heauen but for more surenesse that nothing escape him he hath millions of bookes of record in earth that shall all helpe forward his iudgement and giue testimonie to the righteousnesse of it so as euerie mouth shall bee stopped at that day and these are the bookes of euery mans particular conscience which howsoeuer they bee now shut or as roles folded vp yet shall they also then be opened and vnfolded to giue witnesse of whatsoeuer any man hath spoken or done in the flesh be it good or euill 3. This iudgement shall be strict in regard of euery mans words Iude 15. In this iudgement hee shall rebuke all the vngodly of all the cruell speaâ—kings which wicked sinners haue spoken against him For if of euery idle word we must giue account to God much more of euery wicked word Euery man thinketh words are but winde and hee may speake his minde and hee hath done but in this iudgement by thy words thou shalt be iustified or by thy words thou shalt be condemned and though thou when thou hast spoken thy minde against thy brother hast done the Iudge hath not done with thee 4. It shall be strict in regard of euery mans thoughts for euen these are not so free as men say they are nor shall goe scot free for euen they are bound to the conformitie of the law as well as our words and actions The commandement is very expresse Thou shalt worship the Lord with all thy heart and all thy thought and all thy strength and when the Apostle Paul would note the damnable estate of the Ephesians before they were called to the faith he setteth it forth in this that they then followed the will and counsell of their own thoughts Adde hereunto that the Lord Iesus is the seer the searcher and iudge of the heart and therefore hereby shall the throne of his iudgement be advanced aboue all the tribunals in the world in that the most secret thoughts and reasonings of mens hearts cannot escape him which the highest seats of iustice amongst men can take no notice of at all Vse 1. Let this doctrine abate somewhat the pleasure of sinne which most men swallow vp so delightfully yea and glorie in their iniquitie when they can carrie it so close and cleare away that men see it not and can stoppe the cry of their â—eared conscience for the present but remember that God hath written it vp and the time hasteneth when that conscience of thine now in a dead sleepe and seared vp shall be awakened and become as a thousand witnesses against thee that if all other
all holy conuersation And for the furthering of this care two things must carefully be shunned which shut it quite out of the hearts of the most The first is securitie and deadnesse of heart which is a slumber of spirit and sleepinesse of the soule which hath bound vp all faculties and powers of the soule so as it can as little mooue or stirre in the actions and affaires of heauenly and spirituall life as a man when hee is on a dead sleepe can mooue or bestirre himselfe to bodily and naturall actions The mind till God awaken it neuer seriously thinketh of God or of his owne estate The conscience neuer or seldom accuseth for sinnes committed The will enclineth not to any thing truly good The affections remaine vnmooued at Gods word or workes The whole man is sencelesse and carelesse of Gods iudgements either present or to come and whence is all this but from a profane delusion of the heart that the Master will not yet come they shall not yet be called to their reckoning there is time inough behind to repent in they craue but an houre on their death beds and that they hope they shall haue In the meane time they are eaten vp with dissolutenesse and profanenes casting away sobrietie and watchfulnesse so as their Master commeth vnexpected and in an houre they know not How doth it therefore stand euery man in hand to awake from his sleepe and stand vp from the dead with wise virgins to prepare and trim their lamps with oile before hand and so waite for the comming of the briedgrome to take heed of euery sinne thought word and deede to watch narrowely their owne liues to prouoke themselues to the best duties What is not sinne a fearefull thing which made the Sonne of God cry My God my God why hast thou forsaken mee Is not the greatnesse of them like the mountaines and the number of them like the sand of the sea-shoare which is numberlesse Is it not a fearefull thing to fall into the hands of the liuing God whose wrath and iustice against the least sinne all creatures in heauen and earth cannot stand vnder but be oppressed and shaken in peices Is not the night past and the day come the sunne of righteousnesse risen so as if euer we meane to wake out of this deadly sleepe and walke as the children of light it is more then time Wouldst thou be taken lying or swearing or gaming or drinking or railing or breaking the Sabbath or stealing or whooring wouldst thou haue thy master find thee in any of these practises and distempers oh no I meane to repent But he commeth suddainely as a theefe in the night and this suddaine comming at least to thee in particular may cut off al thy purposes for it is iust with God that they who take not his time of repentance shall neuer attaine to their owne What wil now be the issue of thy delayes surely thou hadst better beene a dogge or a toad or the vilest creature of all the creation then a secure sinner ouertaken in thy wickednesse The second thing that hindereth this expectation of the last iudgement as carefully to be avoided as the former are the cares of this present life and the greedie desire and thirst after the world which by this consideration also may be abated For if this day of iudgement whether generall or particular to thy selfe were to morrowe what were thy gold siluer plate Iewels worth to thee they were all one with the stones in the streete Tel me nowe whether thou wouldst not then esteeme Christ and his merit thy chiefest commoditie or if thou couldst but conceiue with thy selfe the truth and say to thy soule I shall certainely shortly come to answer the iudge of all the world couldst thou goe on to lade thy conscience with iniquitie for so short a possession of vanishing profits No thou wouldst begin to husband thy time which worldlinesse hath hitherto ingrossed thou wouldst not suffer thy soule to be so surcharged with earthlynes as to forget treasuring in heauen making readie thy account and the finishing of thy reckoning thou wouldst not suffer the thornie cares of this life to choake all the seede of thy saluation neither could it be that the oxe or farme should so still fill vp thine eyes as that the supper of the King should be despised But in truth men liue generally as though there were no iudgement to come or as though they had stricken a couenant with it to passe ouer them for when we preach and men heare or read of the iudgement to come who trembleth at it as Faelix an heathen did to heare Paul dispute of it When we teach that the iudge is at the doore who seeth all the facts of men and draweth them into bills of remembrance and of them all is drawing a bill of inditement who feareth more who sinneth lesse who is it that smiteth his thigh or saith what haue I done who forsaketh his wilfull ignorance his contempt of the word his abuse of Gods seruants his blasphemies his pride vncleannes vnlawfull games or lawfull vnlawfully vsed his sabbath breaking his swearing his oppression his vsurie or the like We like Lot forwarne men of the euill to come but men like Lots cousins and kinsmen entertaine our words as a iest we are as though we mocked and so they sit out the summons to their further danger yea more then this when the Lord thrusteth his feareful iudgements into the eies and sences of men as forerunners of this generall men shut their eies and will not see the brightnesse of them nor the danger of sinne by them nor the speciall anger of God bewraying it selfe and broken out in them but still liue as they did in the daies of Noah and will lay none of these things to heart till it be too late The second thing whereby euery man must addresse himselfe to this iudgement is to vse the best meanes that he may happily passe through it And the only meanes is set downe by the Apostle 1. Cor. 11.31 If we would iudge our selues we should not be iudged of the Lord. Now this iudging of our selues before hand standeth in foure things First in arraigning our selues before Gods iudgement seat that is when by serious consideration we summon our selues before this Iudge to whom we are to be counteable This is the memento that Salomon giueth the young man who is set vpon his pleasure Remember that for all this thou must come to iudgement And if the young man must sawce his pleasures with this remembrance much more the older had need as beeing in the ordinarie course of nature nearer it then they some of the ancients haue so acquainted and accustomed their hearts to this meditation that one of them professeth of himselfe that wheresoeuer hee was or whatsoeuer hee was doing hee thought hee heard alwaies this voice in his eares arise yee dead and come vnto iudgement Secondly in
the naturalnesse and soundnesse of it may be discerned of such as are willing to try the same The third marke or note of true iustifying faith is by the attendants and companions of it for this beeing as Queene among the vertues goeth not alone but with all the traine of vertues as hand maids attending vpon her The cheife of them are these fowre 1. A true knowledge of the word of God acknowledging it in part and in whole to be the truth of God and that himselfe is straitly bound to beleeue and embrace the same and that he hath a speciall part in the promise of grace and life by Christ in which grace he resteth himselfe daily growing vp in the certaintie and assurance of his salvation 2. A sound ioy of the heart which the Apostle Peter calleth vnspeakeable and glorious breaking out into thankefull praises in that the Lord hath begunne his happinesse by making Christ his wisedome righteousnesse sanctification and redemption The poore blind and lame persons of whom wee reade in the Gospel neuer leaped more ioyfully when they had met with Christ and had their eyes opened and their limbs restored by him theÌ„ he that hath met with him receiued him into his heart to enlighten him to quicken him and to heale him of all his infirmities How gladly did Zacheus receiue Christ with what ioy of heart findeth any man the hidden pearle how did the Enuch converted goe away reioycing And all this is because they can valew such a commoditie as this is which they see God hath made their owne for if they either knew it not or not to bee theirs they could not thus ioy in it 3. Christian hope is another handmaid of faith for so the Apoâ—stle teacheth Rom. 5.2 beeing iustified by faith wee haue peace c. we reioyce vnder the hope of the glorie of God For this is the speciall worke of hope to wait for and reioyce in the expectation of the glorious appearing of the Lord Iesus And hence is it that whereas vnbeleeuers are glewed to the earth and cannot thinke of heauen but either with sorrowe or a formall and false ioy and what meruaile is it that those who haue no better should set their hearts vpon the worse beleeuers haue preserued in them a willingnes to leaue this world and to be with Christ which is best of all yea so sweete is their present tast of Christ through faith and hope that they are vnquiet till they bee filled with the fruition of his fullnesse being often in his absence sicke of loue and pine away till they bee with him whom their soule loueth 4. An assured trust relying vpon God beleeuing his word of promise to raise and feede the heart of threatning to shake it and cast it downe and submitting it selfe to the counsell and good pleasure of God because his faith hath let him see the truth the wisedome the equitie and righteousnesse of all these Such a mans heart setteth nothing aboue God in prosperitie it distrusteth not but hath God for his God in aduersitie it endeauoureth in all things to walke with God it is a sweete vsher and disposer of the whole life so as it is most obedient to the word and most full of comfort and sweetnes to it selfe The fourth marke or note of true faith is taken from the infallible fruits and effects of it which are many I will onely note fowre of the principall First it frameth and fitteth the owne habitation it purifieth the heart it suffereth not vncleane thoughts vnlawfull lusts or wandring motions to harbour there it guideth the affections of loue hatred ioy sorrowe and the rest that a man loue nothing more or so much as God and his image he hateth not mens persons but their sinnes no mans sinne so much as his owne he reioyceth in nothing so much as in doing the will of God this is as his meat and drinke he sorroweh for nothing in the world so much as for offending so good and patient a God This pure heart also guideth the words with wisedome and maketh it his chiefe studie how to preserue with faith good conscience in euery thing Secondly faith worketh by loue Gal. 5.6 both towards God and towards man towards him that begate and him that is begotten yea and him that is yet not begotten This loue of God expresseth it selfe 1. in much thankefulnesse vnto him who hath loued vs first who hath giuen so much euen his Sonne and all things with him pertaining to life and godlinesse who hath forgiuen vs so much and to whom many sinnes are forgiuen they must loue much who hath done so great things for vs by becomming our portion our treasure and our cheife good 2. In shame for our vnkindnesse vnto him both before and euen since we knewe this his loue in Christ and haue beene acquainted with his wayes taking vp with shame in our faces sorrowe into our hearts for the sinnes of our youth and of our age against the lawe the rule of righteousnesse but especially against the glorious Gospel which of all other are least obserued 3. In desire of that blessed fellowship of his when and where we may neuer sinne against him any more accounting one day within his holy of holies better then a thousand besides and much more to be euer with the Lord and to enioy the pleasures at his right hand for euermore to be at home with him and sit downe with Abraham Isaac and Iacob yea with Iesus Christ himselfe should make vs grone in our soules and say with Dauid Oh when shall I appeare in this thy presence The Spirit saith come and the Spouse saith come Euen so come Lord Iesus come quickly The loue of men by which faith worketh discouereth it selfe not only in iust dealing with them as we would be dealt by which many ciuill men endued only with ciuill righteousnesse haue excelled in nor only in mercifull distribution of outward comforts for the releeuing of the bodies of our brethren yea and of our enemies which hardlier goeth downe with the vnconuerted then the former but also in shewing most loue vnto their soules in helping forward their conversion and saluation For so soone as any man is conuerted hee will strengthen the brethren Faith wheresoeuer it liueth it loueth and loue beeing an hand giuing out mooueth men conuerted to counsell exhort rebuke admonish comfort pray and waite when God will giue vnto others the grace of repentance As soone as Andrew was called hee bringeth his brother Simon to Christ. No sooner had Christ found Phillip but Phillip finding Nathaniel hee bringeth him to Christ. The woman at the well no sooner heareth that Christ was the Messiah but shee bringeth all the citie In finding this treasure the Christian cannot hide his ioy neither can any mans ioy be so full vnlesse hee with others reioyce together For it is not here as in earthly things which the more
redemption and saluation with the meanes of it and blessings accompanying the same And indeed this is the summe or epitome of all Gods mercie in which the Lord crowneth his Saints with compassion a mercie which reacheth vp to heauen and draweth them out of the most miserable thing in all the world which is to lie vnder the curse and danger of sinne and consequently vnder the endles displeasure of the Almightie Which point beeing euen as the one thing necessarie to be knowne and attained I will stand a little longer vpon it hoping to spend my time well in setting downe these fiue points 1. the necessitie of remission of sinnes 2. the benefits of it 3. the Lettes of it 4. the helpes to it 5. the companions of it by which as by so many notes we may know we haue it and so we will adde the vse of the whole doctrine First the necessitie of it will appeare if we consider 1. the multitude and abundance of our sins which are to be remitted beeing for number as our haires and as the sand of the sea which is numberlesse which cannot be other seeing we drinke in sinne as the fish doth water that is incessantly for the fish ceasing to drinke in water ceaseth to liue neither can we cease to sinne till we cease to liue Nay seeing our very best actions hold no correspondence with the law of God and in strickt iustice are no better then so many sinnes this consideration exceedingly multiplieth our sinnes in that not only in fayling in but in doing of our duties we sinne incessantly against our God 2. If we looke vpon the danger of sinne we shall better see the necessitie of remission It is a filthie leprosie which infecteth the bodie and soule the thoughts speaches and actions it maketh a man a loathsome creature in the eyes of God it maketh God our enemie who is the fountaine of life and whose lightsome countenance is better then life yea it maketh God depart from his creature and destroie the workes of his owne fingers it layeth the sinner open and naked to all the wrath of God to all the curses of the law in this life and in the life to come It setteth him as a bute against whom the Lord in anger shooteth out of his quiuer all the arrowes of his displeasure It is the only thing which vnremitted maketh the sinner absolutely vnhappie and euery way most accursed Neither doth the whole heape of sinne only make the sinner so miserable but any one sinne euen the least vnpardoned would for euer hold the sinner vnder perdition And more all the men that euer were or shall be in the world were neuer able to rise from vnder the burthen of one sinne if it were imputed vnto them and yet the most of the world see no part of this danger of sinne and therefore no such necessitie of the remission of it 3. Consider thy owne insufficiencie if thou hadst the strength and power of all men and Angels to satisfie for the least sinne and if we cannot satisfie for any what remaineth but a fearefull perdition from the Lord and from the glorie of his power if all be not remitted In one word the sinner who hath not got his discharge sealed is without all safetie in his life all sound comfort in his death and at the iudgement day shall haue the sentence of euerlasting torment with the Deuil and his angels awarded him before men and angels The second point is the benefits issuing from it and these are 1. peace of conscience an immediat fruit of our iustification by faith and reconciliation with God Rom. 5.1 Beeing iustified by faith we haue peace with God and it was ordinarie with our Sauiour to ioyne them together as Luk. 7.47 Thy sinnes are forgiuen thee goe in peace This benefit the most know not what it meaneth but hee that hath the feeling of the wrath of God against his sinne and seeth nothing but an angrie face of God burning like a consuming fire hee that is so straitned as hee can thinke no other thing but that the Lord in his iust iudgement hath cast him quite away this man as of all other torments that can be suffered in the world hee lyeth vnder the greatest so nothing in the earth can content or comfort him but only the sence and perswasion of Gods fauour Now the conditions of peace with his God are the most ioyfull tydings in all the world as is the vnexpected newes of a pardon to a malefactor readie to execution for high treason against his prince 2. The right and possession also of life euerlasting â—or if we be estated vnto life eternall by our iustification and righteousnesse before God then are we so also by remission of sinnes because these two are confounded in the Scriptures and are the same Whence it is that the Apostle Rom. 4.7 beeing to prooue the point of iustification of a sinner before God without the workes of the law citeth the text Psal. 32.1 Blessed are they whose iniquities are forgiuen and whose sinnes are couered And further if our whole redemption put vs in possession of euerlasting happinesse so doth also remission of sinne seeing the Apostle in sundrie places confoundeth these two and expoundeth one by the other Eph. 1.7 By whom we haue redemption through his blood euen the forgiuenesse of our sinnes Coloss. 1.14 In whom we haue redemption through his blood that is the forgiuenesse of sinnes And it must needs follow that if they who are iustified and sanctified are also glorified then they haue attained the beginnings of their glorie who haue attained remission of sinnes 3. The benefit of Christs intercession which meriteth all our good for hee prayeth not for the world but those that are giuen him out of the world and this is no small benefit seeing no part in the prayer of Christ no part in his death hee will not endure death for him for whom wil not vouchsafe to pray 4. Consolation in affliction strength in temptations and assured comfort in life and death are the sweete fruits arising from remission of sinne For 1. although afflictions entred with death into the world by sinne and in their nature are testimonies of Gods wrath yet sinne being remitted they proceed no further from God as a iust iudge reuenging sinne but from a mercifull father either for triall of vs and our graces or for chastisement to keepe vs from perishing with the world to make vs hate sinne the more to drawe vs nearer him in invocation and prayer to force our affections out of this present world to fray others from sinne by our example to conforme vs to the image of his Sonne and to shewe his mightie power in our weakenesse by turning them to our best And thus from the former consideration ariseth to the beleeuer euen in darkenes a great light 2. From hence obtaineth the beleeuer notable strength and sense against the fierie
shame in thy face and sorrowe into thy heart in earnest accuse the securitie of thy soule the deadnesse of thy spirit the hardnesse of thy heart the vnthankefulnes of thy whole life say with thy selfe Ah my folly that haue neglected my mercie so long alas how haue I hated instruction how vnkindly haue I dealt with so louing and patient a God I see now that it is high time to looke to the maine businesse of my life to make vp my peace with God to get my pardon sealed I will hie me to the throne of grace I will henceforth lay hold of life eternall I see now that there is one thing necessarie and that is the good part which I will choose and which shall neuer be taken from me Now we come to the second point propounded which is the last of this worthy sermon namely what is the condition of euery one that hath attained this excellent grace of remission of sinnes and that is to be a blessed and happie man for such a one hath part in Christ and with him of forgiuenesse of sinnes in which Dauid Psal. 32.1 placeth blessednesse Quest. But how can this man be a blessed man seeing hee is compassed with a bodie of sinne and death and subiect vnto infinite afflictions then whom no man is in this life more miserable no sort of men more perplexed inwardly with sence of sinne none more outwardly disgraced for well doing Answ. There be three degrees of blessednesse 1. In this life when God bringeth his children into the kingdom of grace and giueth them his Sonne and with him their whole iustification and sanctification in part 2. The second degree is in the end of this life when God brings the soules of the faithfull to heauen and their bodies to the earth safely to be kept vntill the last day 3. The third in and after the day of iudgement when hee bringeth both soule and bodie into the glorie prepared for the elect Of this last which is happinesse by way of eminencie the two former are certaine forerunners he that hath attained the first hath also assurance of the last and must needs be a blessed man not only in time to come but euen for the present whether we respect his outward estate or inward For his outward estate Gods blessing neuer faileth him but affoardeth him all good things and that in due season and in due measure his riches are often not great but euer pretious and his little shall nourish him and make him as well liking as the water and pulse did the Iewish children in Chaldaea The same prouidence which watcheth to supplie all his good keepeth him from all euill it pitcheth the Angels round about him to guard his life let him be persecuted hee is not forsaken his losses become his gaine his sicknesse is his phisicke his heart is cheared euen in trouble which maketh that part of his life comfortable his soule is bound vp in the bundle of life with God death shall not come before hee can bidde it heartily welcome yea let violent death come it shall not be to him deadly slaine he may be but not ouercome victorie attendeth him and blessednesse euery where abideth him But all this is the least part of his blessednesse for if we looke yet a little more inwardly into him we shall see the boundlesse extent of his happinesse farre more large whether we respect the spirituall miserie hee hath escaped or else the spirituall good which with the pardon of his sinnes hee hath attained for on the one hand hee hath escaped the heauie wrath of God due to sinne and so is discharged of an infinit debt healed of a most deadly poyson and pardoned from a fearefull sentence of eternall death and perdition readie to be executed vpon him and on the other hee hath obtained a plentifull redemption hee hath purchased the pearle receiued Christ with his merits and graces such as are wisedome faith hope whence issue our peace and ioy of heart which is heauen before heauen for in these stand the kingdome of God and the comfort of a good conscience which is a continuall feast By all which it appeareth that hee is no small gainer that hath got his part in Gods mercie reaching to the remission of his sinnes Vse 1. We are here admonished to open our eyes that we may more clearely see and growe in loue with the felicitie of the Saints which the most see not because 1. it is inward the glorie of the spouse is like her head and husbands glorie she is all glorious within 2. because of their infirmities frailties which wicked eyes altogether gaze vpon 3. because of their afflictions wherewith they are continually exercised If the tower of Siloam fall on any of them they are thenceforth greater sinners then all other men holy Iob because hee was afflicted cannot avoid the note of an hypocrit euen among his owne friends and visiters And no meruaile if the members looke thus blacke when the sunne looketh vpon them seeing their head Christ himselfe was reiected because they sawe and iudged him to be plagued and smitten of God But we must looke beyond all these as the Lord himselfe doth who in his iudgement goeth beyond the outside and pronounceth sentence according to the grace which himselfe worketh within Let vs imitate our Lord Iesus who notwithstanding all the infirmities yea and deformities of his Church pronounceth of her that shee is all faire and no spot is in her not because there are none but because all are couered and none are reckoned and imputed vnto her yea let vs remember that the pure and holy spirit of God is contented notwithstanding much blackenesse to take vp his lodging in those hearts where he findeth raigning sinne dispossessed Now how farre are they from the mind and iudgement of this blessed Father Sonne and Spirit who haue nimble eies to spie out euery infirmitie of Gods children to blase them nay rather then they will not accuse and slander them can of themselues coine raise vp and impute vnto them that wherof they are most innocent Assuredly these are of neere kindred to the devill who is the accuser of the brethren And surely were Christ on earth againe euen this most innocent lambe of God should not want accusers wherein are so many of Cains constitution who hate their brethren because their workes are good and so many sonnes of men who seeke to turne the glorie of God in his children into shame Alas religion is at a lowe ebbe alreadie and not so reckoned of as it should be by the forwardest and yet so malitious is the deuill in his instruments as vnlesse this smoaking flaxe also be quenched we can see nor heare of any hope or treatie of peace the beautie of Gods people goeth disgraced vnder titles of nicenesse precisenesse puritie holy brotherhood and the like To goe ordinarily to sermons is to bee a sermon-munger