they are communicated the more are they diminished and euery mans share is the lesse but heauenly things are by communication the more increased for we reade not of any man that laid out his tallent but to increase and as the light of the sâ—nne is neuer a whit impaired by communicating it selfe to the whole world or as hee that lighteth one candle of another diminisheth not in either but increaseth the light so is it in the light of the Sonne of righteousnesse much more and in the kindling of these heauenly sparkles whose propertie is to diffuse themselues as fire the further they spread the greater and brighter is the flame The third fruit or effect of faith is an vndaunted confession of it Rom. 10.10 With the heart we beleeue to iustification and with the mouth we confesse to saluation For where faith is in the heart it will be also in the mouth The spirit of faith and the speach of faith are vndeuided as 2. Cor. 4.13 And because we haue the same spirit of faith according to that which was written I beleeued and therefore I spake euen so we beleeue and therefore also we speake Now there be three actions of faith which helpe forward this free confession 1. It maketh a man bold in a good cause Act. 5.29 Peter beeing full of faith with a bold spirit told the Counsell that had the power of life and death in their hands and himselfe in their power we ought rather to obey God then you 2. Faith keepeth a man in a preparednesse to suffer by leading him along in the deniall of himselfe and hereof we haue a notable example in Paul Act. 21.13 who professed how readie hee was not only to be bound but to die also at Ierusalem if God called him thereunto 3. It worketh ioy yea much reioysing in the heart in the suffring for Christ and a good cause Rom. 5.3 after the Apostle had laid downe the iustification of faith as a ground hee saith that we then reioyce in tribulation and that they did so indeed is plaine Act. 5.41 They departed from the Counsell reioysing that they were counted worthy to suffer rebuke for his name hence could they sing Psalmes at midnight in the dungeon and fetters and hence could the Martyrs embrace the fire kisse the stake and testifie such ioy in the flames as all men might acknowledge the truth of the speach of our Sauiour Your ioy shall no man take away from you no Tyrant no tormentor nor any kind of torment The fourth and last fruit or worke of faith is that wheresoeuer â—ound faith is it is most diligent in preseruing yea and increasing of it selfe The most couetous man is not more complaining nor gathering then the beleeuer who is euer complaining of want of faith or of the weaknesse of it and knowing the want of it to be so dangerous and hurtfull as without which hee wanteth Christ himselfe as also that the weaknesse of it depriueth him of much comfort and many good things for a man of weake estate must needs want many rich commodities and sweete comforts which the wealthy enioy in abundance Therefore hee vseth all good meanes to encrease his stocke as 1. Hee is much in hearing reading and meditating in the word because hee knoweth faith commeth by hearing and euery thing is preserued and nourished by that whereof it is begotten 2. Hee is much in godly talke and Christian conference by which as the fire by the bellowes so is the grace of God blowne and stirred vp in him 3. Because hee seeth how without prayer both his owne but especially Christs his faith is as readie to faile as Peters was hee is much in prayer and with the Father of the child crieth with teares often Lord I beleeue helpe my vnbeleefe and with the Disciples Lord increase our faith And these are the markes by which the soundnesse and currence of faith as by a touchstone may be tried and distinguished from all that false and counterfeit faith which is so stirring in the world and whereby most men are lamentably deceiued The vse of this doctrine is 1. to stirre vp men to examine and by these notes to prooue themselues whether they are in the faith or no to try their faith of what kind it is least in the ende they finde that they haue leaned vpon a staffe of reede By which examination I feare it will bee too euidently seene that these are the last dayes wherein the Sonne of man shall come and scarcely finde faith vpon the face of the earth Sure it is that the common faith of men is neither thus 1. founded 2. nor qualified 3. nor attended 4. nor thus fruitfull as will briefly appeare in the particulars First euery man saith hee hath faith but whence had hee it it was neuer begotten by the word he neuer cared for that that was euer as a sixt finger and superfluitie vnto him It was neuer founded in repentance nor dwelleth with humilitie for most men neuer saw change in themselues they haue loued God and beleeued in Christ euer since they can remember It was neuer cherished with the duties of prayer and invocation they could neuer pray in all their liues except after the minister or by set formes but the spirit of prayer neuer dwelt there It was neuer coÌ„flicted with vnbeleefe they wonder what that should be or that any man should not euer beleeue so as indeed here is no character of the faith of the elect and nothing all this while but a voice and verie carkase of faith 2. Others say they beleeue and bragge of a sauing faith in Christ but they feede a bare fancie for they could neuer beleeue God for lesser things they want the faith of Gods prouidence euen for meate and drinke which is apparant in that they can vse wicked vnwarrantable meanes for them their strong faith they bragge of waiteth not for Gods prouision but will shift for it selfe by hooke and by crooke it holdeth not the heart to patient bearing of the crosse but flingeth out in distempers it putteth not forth in inferiour businesses to giue directions to the particular actions of life and therefore seeing this faith faileth in lesser and smaller things how can it be found in the greatest of all 3. Others boast of a sound faith which were it so it would lay hold vpon the promise and beleeue for themselues and their seed but this it doth not for many who for themselues would rest in the prouidence of God vpon the good and warrantable meanes will yet endanger themselues for their children And hence is it that many who haue liued conscionably in single estate haue remitted much of their care and feare in their married condition and come short of their former vprightnesse and why is this else but that they conceiue not the Lord to be all-sufficient for them and theirs 4. Others there be that challendge as sound a
faith as any but neuer prise such a pearle as it is can a man haue such a commoditie but he shall valew it according to the worth but these thinke themselues neuer the richer for it they haue more sense and ioy in the smallest and most trifling earthly profit then that Christ is become their gaine which although they professe yet this vndervaluing of him in their hearts giueth their tongues the lie Besides if they did esteeme of faith indeede they would professe it boldly and confesse it to all the world whereas they are ashamed of Christ before men and cast themselues into the night with Nicodemus as fearing least if they should come to Christ by day men would see them whose praise they loue aboue the praise of God and whose reproach they feare aboue the rebuke of the Almightie But how vnlike is this to the faith of the Saints whereby they could esteeme the rebukes of Christ aboue the treasures of Egypt And further were it so they made reckoning of their faith they would much more care for the end of it for â—ound faith carrieth the heart euen in the constant wayting and wishing for Christs appearance but these rather feare it then hope it Now what a faith is that which neuer careth to come to the ende of it that faine would still be pitching vpon earth saying with Peter when he wist not what he said It is good beeing here Is this faith an euidence of things not seene or doth it looke at things within the vaile 5. Another sort would be loath to be otherwise accounted but true beleeuers and yet their faith worketh no chaÌ„ge in theÌ„ how their hearts are purified witnes the vncleannes enuy drunkennes oathes iniustice couetousnesse contempt of the ministerie profanations of the sabbaths of God in themselues and theirs these and the like proceede from within and by the wares in the shop any man may know how the warehouse is stored And as this faith purgeth not the nastie corners of the heart no more doth it the mouth but that venteth according to the abundant foulenesse of the heart and is filled with vnlceane vnsauourie or vnfruitfull speaches Further as they were at first enemies to God and goodnes so they abide still and are no changelings Here is no faith working by loue neither to God for they will doe nothing for him will be at no costs or paines for him and as little will they suffer for his sake not a reproachfull word much lesse will they reioyce in suffring neither to Gods children these can they pinch and disgrace whereas loued they him that begat they would loue those that are begotten of him As for helping others to heauen they are so farre from it as that if any will cast an eye that way they can tell what he is presently and they would be loath to be such an hypocrite or precise foole as hee is To conclude although true faith is most industrious in the meanes of preseruing and increasing it selfe these men hold their wont enemies to the word were they and so are they still they neglect the meanes and absent themselues from the Ministrie and can no more beleeue then Thomas who was absent when Christ came and shewed himselfe to the rest of the Disciples and that which they do heare they mingle not with faith and so it becommeth vnprofitable The Lyon roareth they feare not in their hearts because they apply not the threats of the law against their own sinnes The Gospel propoundeth promises of life and saluation but they trust God no further then they see him they reioyse no more in them then they can in another mans mony or evidences they pray not to be taught of God nor heare to be increased in faith nor meditate nor conferre of the things they heare further to edifie themselues and others in their most holy faith Now will these fruits stand with faith or if they will not is faith so common as men pretend but I hope I haue a little helped many a man to see by this application how that his gold is turned into copper and his faith but into a dreame and fancie Vse 2. This doctrine teacheth euery man to labour for the truth of this grace as earnestly as for saluation it selfe for this is the scope of all the Prophets to bring men not so much to faith as to the end of faith through the Messiah which is saluation And hence is it that faith is said to saue beleeue and thou shalt be saued and in many places and phrases besides the Lord ascribeth that to the instrument which belongeth to himselfe the principall efficient 1. Both to shew the excellencie of the grace in it selfe in that it comprehendeth such an excellent obiect as Christ heauen and happinesse which are infinite and holdeth such great things beeing absent as present in the hand of it 2. As also the necessitie of it to the partie that looketh for saluation for hee that beleeueth not must needs be damned yea is damned alreadie For 1. hee hath not set his seale that God is true but so far as hee can hath made him a lyer 2. hee hath defiled all his actions and lost all his labour 3. hee hath disabled God from doing him good who cannot saue him that lieth in the state of infidelitie 4. hee hath shut heauen against himselfe for without shall be vnbeleeuers and if infirmitie of faith in Moses the seruant of God shut him out of Canaan what shal the want of it in the wicked doe but shut them out of the heauenly Canaan which is a rest prepared only for the people of God 3. To teach in what an high reckoning it is with God who is the author of it the finisher of it the accepter and approouer of it yea of a graine of it and not of it only but of our persons and imperfect works because of it and consequently that euery beleeuer should make as high account of it as of saluation it selfe it leading to the very gate of heauen nay beeing the threshold ouer which euery one must steppe that meaneth to enter into the holy citie 3. Vse This teacheth vs that seeing the Ministrie of the Prophets Apostles Pastors and teachers was instituted to this purpose to beget and confirme men in the faith all such as frequent the Ministerie must be carefull to grow vp in the strength of faith For otherwise they frustrate to themselues this holy ordinance for the summe of our commission is this Goe teach all nations he that beleeueth shall be saued Mark 16.16 And what is Paul Apollos or any other ordinarie Minister but the Ministers of your faith both for the begetting and confirming of the same So as whosoeuer vnder the Ministrie wanteth either the worke of faith or the working of it to further strength and degrees that Ministrie is by him peruerted to his owne danger and damnation without repentance And
wheresoeuer this loue is it must needes be attended with a feare to displease him 2. By professing him to be thy Lord as seruants by their liuerie or cognisance speake and proclaime to all men to whome they belong so if Christ be thy Lord thou must not be ashamed of him but be euer speaking of him commending his goodnesse thou must glorie of such a seruice accounting it thy greatest honour that thou art become his seruant thou must defend his name where euer thou hearest it called into question thou must suffer with him and take part with him in affliction an vnfaithfull seruant is he that can be dumbe in his Masters dishonour but especially if his Master be assalted and in danger then to forsake him when he hath most neede of him 3. By acknowledging thy selfe to be countable vnto him for all thy wayes and for all thy receites the seruant not beeing at his owne hand must goe about no businesse but his Masters whatsoeuer matter of trust he receiueth from his Master it is not his owne he is faithfully to discharge himselfe of it by a true and iust account Thus therefore must thou reason the case with thine owne heart what am I now in my Masters worke had I commandement from him did his word or warrant set me about the busines which is now in my hands Againe what gifts haue I receiued of bodie minde wealth authoritie credit I am to be counteable for all all the tallents I haue are his If I gaine nothing I am vnprofitable If I gaine I must be profitable vnto him 4. By absolute obedience vnto his will reuealed Thus himselfe beeing to giue his law beginneth thus I am the Lord thy God thou shalt doe thus and thus other Lords and Kings must be obeyed in him yea disobeyed for him if they command contrarie vnto him onely he must euer by Kings themselues be obeyed absolutely in all the parts of his will reuealed Which may be considered in three heads 1. It is his will that we beleeue in him Ioh. 6.40 this is the will of him that sent me that euery one that seeth the sonne and beleeueth in him not onely beleeuing his word to be true but leaning vpon him onely for thy saluation If a Master should promise a seruant that if he will but beleeue him and seeke to please him he will prouide â—or him for euer it would adde cheerefulnes to such a seruant and he would thinke none of his Masters commandements burden some but yet we hauing larger and surer promises are slow of heart and hand to beleeue or yeeld obedience 2. It is his will that we shewe forth this faith of our hearts in the fruits of sanctification 1. Thess. 4.3 This is the will of God euen your sanctification Colos. 1.10 filled with the knowledge of his will and walke worthy of the Lord c. thou must not onely speake for but liue to the credit of thy Master in thy speach actions attire eating drinking and whatsoeuer else cary thy selfe like a Christian else thou discrediâ—est thy Masters house and dishonourest himselfe Were not he a notable traytor that beeing sworne of the Kings guard and professing all seruice to the King should instead of the kings armes and coate wear the enemies so the thing it selfe speaketh against him who professeth Christ his Lord and yet neuer appeares or sheweth himselfe in the streete or abroad but in Satans liuery his swearing his couetousnes his filthinesse his lying his whole life lead in all intemperance bewrayeth to whom he hath giuen himselfe to obey 3. It is his will also that wee obey as well in suffering as in doing his pleasure and the reason is plaine he is my Lord I am but a seruant if he please to buffit and blow mee I must with all meeknesse submit my selfe yea and more be thankefull for his gouernment 2. Sam. 15.26 If he say I haue no delight in thee let him doe whatsoeuer seemeth â—â—od in his eyes 1. Sam. 3.18 When the Lord had threatned heauie things against Heli his whole house he answered It is the LORD let him doe whatsoeuer seemeth good in his eyes I was dumb and opened not my mouth saith Dauid because thou LORD didst it Psal. 39.9 Thus must we obey Christ as a Lord giuing vp our bodies and soules vnto him by liuing vnto him and dying vnto him and this is the Apostles ground we are the Lords and therefore none of vs liueth vnto himselfe and none of vs dyeth vnto himselfe but liuing and dying we are the Lords otherwise what a trifling and mockerie were it only to yeeld him a title of Lord or Master and denie him his seruice Why call ye mee Master Master and doe not the things I speake Luk. 6.46 All which if it be true how few shall find Christ a Sauiour for how few make him their Lord few there are that esteeme this welbeloued aboue other welbeloueds not a few are ashamed of him and his profession many whitliuerd souldiers are danted with Peter at the speaches of silly and simple persons most men neuer looke to the hands of this Lord to acknowledge either receit of talents or returne of accounts fewest of all obey him in faith who yet are ouercarried with presumption of his fauour or in true sanctification though they can pretend it or in patience if they could get out of his hands if it were by flying to the deuill for helpe Well if Christ haue no more but a title of a Lord from thee thou shalt haue but a title of saluation from him and not the thing it selfe and if a name that thou liuest coÌ„tent thee when thou art but dead the time commeth that when thou commest to seeke thy name among the number that are saued by him thou shalt find thy name left out of that role and set in the number of those that shall die in their sinnes Secondly if Christ be the Lord of all then haue we obtained much freedome by him both from all spirituall bondage and all that tyrannie which those hard Lords sinne death hell Satan exercised ouer vs our Lord hath payed the vttermost farthing and wrought a glorious redemption for vs and hee hauing thus set vs free wee are free indeed both from the guilt the punishment and seruice of sinne We are free also from all Papall bondage for wee haue but one Lord in heauen who can saue and destroy to whom simple obedience belongeth and to whome the conscience is onely subiect The man of sinne indeede would be Lord of all and maketh lawes to bind conscience where God hath left it free but as the Scriptures acknowledge but one Lord no more doe we and say more that we cannot serue two Masters commanding such contrarie things We are also hence freed from the feare of all earthly Tyrants if we belong to this Lord for if he stand with vs who can be against vs Matth. 10.28 Feare
witnesse and therefore it is â—ound and perswasiue Yet we refuse not but challenge to the doctrine which we teach the consent of the ancient church but with these cautions 1. With the Primitiue and Apostolicall Churches which as they were most auncient so were they the purest 2. With the Churches which were after them fiue or sixe hundred yeares so farre forth as they consented in doctrine and discipline with the former for many Popish errors are auncient and the Apostle telleth vs that Antichrist begun to worke in a mysterie euen in their dayes And some of the Fathers were carried into some superstitions and errors and so not espying the mysterie helped vp Antichrist whom they entended to hold downe 3. The holy Ghost hath revealed euery doctrine necessarie to saluation more holily more clearely and more eloquently then all the Fathers put toâ—gether who if they had any true wisedome had it from the Scriptures to which we must still hold our selues both as the ground as also the iudge of consent 4. If any Father or fathers shall by a common error by word or writing condemne any point of our doctrine without the authoritie of the Scriptures we will willingly dissent neither doe we giue credance to any doctrine because the Fathers haue taught it but because that which they teach is founded in the writings of the Prophets and Apostles 5. We cannot hold consent to bee a note of the true Church vnlesse it be in the true doctrine and therefore we iustly blame sundrie of the learned Papists who make vnitie a note of the Church but make no mention of veritie at all for the strong man may hold all at peace and vnitie whilest Paul and Barnabas hauing the truth may be at oddes betweene themselues On which conditions as we are able to iustifie our whole religion by antiquitie and consent of the most auntient Churches and Fathers so also hath it beene and may be made as cleare as the light that the doctrine of the Church of Rome wherein they dissent from vs is a stranger and noueltie neuer knowne to the Prophets and Apostles nor the purest Churches after them neither had it euer that which they bragge of the consent of the auntient Fathers neither doe they consent in it among themselues Secondly note hence what is the force and worke of consent of the Church in doctrine it is not to worke faith for that is in the next words tied to the word and witnesse of the Prophets and Apostles which is called the word of faith because it is by Gods ordinance a meanes to worke that faith by which it selfe is beleeued but to mooue the heart and prepare the way to faith For it cannot be that any spirituall grace such as faith is can be wrought by any but supernaturall meanes of which kind no outward testimonie if it come backed with the voice of all the Churches in the world can be for all this is but an humane witnes simply and in it selfe considered If they say the Churches testimonie is a diuine testimonie I answer so farre as it carrieth with it the agreement of the Scriptures and holy Ghost speaking therein it may be said to witnesse a diuine truth And thus in no other respect can the voice of the Church be called a diuine testimonie then the preaching and writing of some other teacher in the Church who deliuereth nothing but what is agreeable to the Scriptures From this ground it followeth that the doctrine of the Church of Rome is wicked and derogatorie to the glorie and maiestie of the Scriptures in that they stifly after conuiction auouch and maintaine that the authoritie of the Scriptures depend vpon the testimonie of the Church some of them blaspemously saying that they haue no more credit then Esops fables further then the Church giueth it vnto them which is to say that God must not be beleeued for himself and as if the Kings word should haue no credit or command but from his guard 3. Hence note that in our reading of the Prophets we must still be led further vnto Christ for as all the Scriptures so the writings of the Prophets were reserued for this purpose and set apart by God to be the ordinarie outward stay and foundation of the faith of the Church And if our Lord Iesus himselfe whilest hee was yet in the flesh present with his Disciples did for the confirmation of their faith in his doctrine life death and resurrection interpret vnto them the writings of the Prophets how much more need haue we now in his bodily absence to reade with diligence these same writings to helpe vs forward beeing so wauering and staggering in our faith and the attendant graces of it And hereunto answereth that commandement Ioh. 5.39 Search the Scriptures namely Moses and the Prophets that is doe not only procure these writings to your selues nor only reade perfunctorily but diligently and studiously search to find out the cheife scope and matter conteined therein which lyeth not in the crust or shel but within in the verie bowells of them and this kernell himselfe in the next words sheweth to be himselfe and life eternall through him And why must we thus search the Scriptures of the Prophets himselfe rendreth the reason the very ground of our exhortation because they testifie of mee This is the naturall scope of them to bring men to the acknowledgement of the persons offices benefits of Christ. Thou loosest all thy labour in searching the Scriptures if thou searchest any thing but Christ if thou hast not and holdest him not in thine eye if thou giuest ouer searching before thou hast met with him and then thou hast met with him in the Scriptures not when thou historically knowest something of him which thou didst not know before nor when thou art able to discourse or dispute of deepe points of diuinitie but when thou commest vnto him as the context sheweth when by the quickning of thy faith and repentance thou laiest faster hold vpon him for life euerlasting Alas how few searchers of the Scriptures thus search them to say nothing of them who search them not at all but cast them aside as refuse wares of whom we may renew the wofull complaint of Christ against the Iewes who when hee had exhorted them to search the Scriptures presently addeth But yee will not come to mee that yee might haue life Ioh. 5.40 The second point is the scope of all the Prophets witnesse and this is to bring men to beleeue in the name of the Sonne of God which is by faith to receiue Christ as he hath described and propounded himselfe in the word and promises of the Gospel For although the Apostle might sooner haue said that whosoeuer beleeue in him yet he vseth this phrase rather of beleeuing in his name thereby secretly to referre vs vnto the word of the Prophets and Apostles which testifie of no other name to be saued by but onely the
name of the Lord Iesus For our better clearing of this point we will consider 1. what this faith is 2. the benefit of it 3. the marks and signes of it 4. the vse First what this faith is It is a supernaturall gift whereby euerie beleeuer apprehendeth and applyeth vnto himselfe Christ and all his merits vnto saluation I say it is a gift nay the Scripture saith that it is the gift of God and it is giuen you to beleeue as also to suffer And that it is supernatural all the commandements we haue to beleeue plainly euince for were it naturall we should neede no commandement to doe it Further it is such a gift as whereby we apprehend and apply vnto our selues Christ and all his merits for the verie nature of iustifying and sauing faith standeth in these two degrees 1. In apprehension and receiuing of Christ for to beleeue and receiue Christ are all one Ioh. 1.13 2. In applying to ones selfe Christ and his merits particularly which is not onely to know that Christ is God in himselfe and all other parts of truth necessarie to be beleeued but a full perswasion of the mercie of God through Christ to belong vnto himselfe in particular so as he be able with Thomas to say My Lord and my God not only confessing that Christ died for sinners which the very Deuils beleeue but as Paul describeth the true faith in the Sonne of God by the proper speach and voice of it Gal. 2.20 Who died for mee and gaue himselfe for mee Further the description restraining this grace to beleeuers giueth vs to vnderstand that faith is not of all nor so common as men take it to be not euery one that can say I beleeue in God hath faith nor euery one that will boldly say Christ is his Sauiour hath presently sauing faith For 1. The Prophet Isay speaketh of a number that beleeued not the Prophets report and to whom the arme of God was not reuealed The Euangelists and the Apostles also complaine in their times how this prophecie was accomplished notwithstanding they heard the blessed word of truth from the mouth of truth it selfe and saw the wonderfull miracles in the hands of Christ himselfe and his Apostles for the confirmation of that truth 2. The end of faith which is saluation belongeth not to the most and therefore not faith it selfe the means for there are few which shall be saued 3. The word the parent of faith is wanting to many people and where it is so neglected by the most as grace and Gods blessing is withdrawne from it besides that the vnfaithfulnesse of teachers and abundance of iniquitie in all sorts of men prouokeâ—h the Lord to reuenge with his fearefull stroke of slownesse of heart to beleeue that in the midst of meanes men should wilfully perish now if there be no seed-time what fruit or haruest of faith can be expected 4. The Scriptures not only denie true and sauing faith to the reprobate whose eies the Lord blindeth and whose hearts hee hardneth least they should see and beleeue but impropriateth it to the elect whence it is called the faith of the elect To them whom God hath predestinated to life for so many as were ordained to life euerlasting beleeued Act. 13.48 to the sheepe of Christ Ioh. 10.16 But yee beleeue not for yee are not of my sheepe to them that are regenerate by the holy Ghost as 1. Ioh. 5.1 Whosoeuer beleeueth that Iesus is the Christ is borne of God Lastly the description addeth the finall cause of faith to be salvation namely in regard of beleeuers for the maine end of all graces is the glorie of God and so Abraham by beleeuing is said to giue glorie to God but the subordinate end of faith is the saluation of the elect and therefore is it called sauing faith Heb. 10.39 we are not they which withdraw our selues vnto perdition but we follow faith to the conservation of the soule 1. Pet. 1.9 Receiuing the end of your faith euen the saluation of your soules And from hence followeth it that sauing faith can neuer be quite shaken out of the heart of him that once hath it beeing 1. but once giuen to the Saints Iude 3. and a gift of which God neuer repenteth him 2. A gift flowing from Gods eternall election as we haue shewed out of Act. 13.48 3. A seed of God perpetually preserued in the regenerate who sinne not because this seed of God remaineth in them 1. Ioh. 4.4 4. It hath the promise of the Father to be the victorie that ouercommeth the world the intercession of the Sonne of God that it faile not Luk. 22.32 and the confirmation of the holy spirit who by it sealeth vp and giueth his earnest into the hearts of beleeuers 2. Cor. 1.22 so as vnlesse the mightie power of the Father Sonne and holy Spirit vpholding it can be shaken it can neuer be by all the gates of hell so shaken out of the heart but that the end of it shall be saluation which could not be if the elect did not euer abide in communion and fellowship with Christ. From which description of true iustifying faith it is euident that Popish doctrine knoweth not teacheth nor nor suffereth men to be taught the true doctrine of sauing faith because it vtterly disclaimeth the very essentiall forme of it which is speciall application of Christ and his merits with affiance and resting only on them vnto saluation yea and more they condemne this glorious worke of faith as a mortall sinne and stile it by the name of presumption and so by Gods iust iudgement they take vp such a faith in stead of it as is common not onely to Heretikes and reprobates but to the verie Deuils themselues who beleeue as much as Popish doctrine requireth to saluation yea and more they tremble also For doe not they know and assent that there is one God that all that is in the word of God is true and certaine that all the Articles of the Creed are the true grounds of Christian religion and if you goe any further excepting the thrusting in of generall councells and traditions which euery good Catholike must take in with the former Popish faith leaueth you and biddeth you farewell and euen those things which are absolutely necessarie to saluation to be beleeued by sauing faith as that the Scriptures are Gods word that the Articles of faith comprised in the Creed of the Apostles are of vndoubted truth they embrace only by historicall faith by which yet was neuer man saued for if euer man were then might the Deuils also by the same faith But iustifying faith is another manner of thing it sealeth not it selfe in the vnderstanding only as the former but taketh vp the whole soule euen the heart will and affections also all which lay hold and cleaue vnto Christ for saluation Neither is it a common and generall worke of
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
hee had done from Egypt till nowe And what was it the Lord had said which Moses taketh hold on namely in verse 34. of that 32. of Exod. Goe nowe bring the people vnto the place which I commanded thee behold myne Angel shall goe before thee but yet in the day of my visitation I will visit their sinne vpon them So as this place rightly interpreted yeeldeth no patronage to any such Popish and wicked collection Further for the second obiection that death remaineth though the sinne be pardoned I answer it remaineth not as any satisfaction to the iustice of God to beleeuers nor as a punishment of sinne to such as haue their sinnes remitted but it hath lost his sting which is the guilt of sinne is become a remedie rather then a punishment Phisicke rather then poison an end of their misery and an entrance into a better life So as it still abideth firme against all such detestable deuises of Poperie that remission of sinnes carrieth with it the remoouall of all the guilt and punishment of sinne to such as haue their parts in the same And it is lastly to be obserued in this description that I say the guilt and punishment of all sinne is taken away for if any be not remitted they be either greater sinnes or lesser to remit the lesser and not the greater what were wee the better how could our saluation be effected or perfected how could grace be euery way grace or doe we pray for remission of lesser and not of greater also seeing our selues must forgiue our brethren not only lesser offences but euen the greatest Again to remit the greater and retaine the lesser were to say that the Lord is either not so able or so willing to forgiue lesser sinnes as greater Shall a man frankly forgiue a debt of thousands of pounds and will hee not forgiue also to the same partie a few pence The Popish Church confidently auouch that many sinnes need no remission as concupiscence which they say is not properly a sinne albeit indeed it is the mother sinne of all And all the heape of their veniall sinnes which they say are not against but besides the commandement because they are not attended vnto or deliberatly done with full câ—ensent of reason because they cannot hinder the habit of vertue but the act of it and that a verie little nor turne vs from our end but hinder so much as it is our progresse vnto it and because they though themselues displease God yet they make not God displeased with the partie committing them for they can stand with grace and haue not properly and simply the reason and respect of sinne or offence therefore are they not to be punished with eternall but only temporarie punishment These need not the blood of Christ nor grace nor confession in particular nor absolution nor any new habit of charitie but these are easily wiped away with a little holy water or any meritorious worke or by the Sacraments receiued or by generall confession or by a small humiliation as knocking the brest fasting almes the Lords prayer an ave Maria or by entring into a consecrated Church or by a Bishops blessing or if all these helpe but a little presently after death they are all consumed in the fire of purgatorie Oh horrible blasphemies derogatorie to the blood of Christ which purgeth vs from all sinne and to the truth of the Scriptures which teach vs that when we had nothing to paie our Master forgaue vs our whole debt But I haue followed them to farre were it not that the discouerie of their impieties may bring some profit to such as are not so well acquainted or exercised in their writings Thus much of the description of this Grace The second thing propounded is what it is to receiue remission of sinnes which because it implieth a gift or oblation therefore we must know that pardon of sinne is offred generally to all in the word of grace publickly preached and conferred vnto beleeuers not only in the beginning of their conuersion but through their whole life Now to receiue this remission is when a capable that is a contrite heart by faith which is an hand taking in receiueth Christ and all his benefits among which remission of sinnes is the cheefe preached and published in the Gospel And this it doth on this manner 1. Vpon a touch of sinne and sence that without this gratious pardon there is nothing but certaine perdition the heart beaten downe beginneth seriously to meditate of the promise of mercie in Christ and of the meanes of deliuerance from this wofull estate 2. It desireth to beleeue and wisheth that mercie to belong to it selfe it sendeth groanes to God it hopeth for pardon and weakly applieth the generall promises of grace 3. After such desires and grones of the heart the Lord most gratiously answereth by his spirit and by little and little setleth and quietteth the heart perswading it that Christ himselfe and consequently reconciliation with God doth indeed belong vnto him so as hee resteth in that assurance Thus the Lord will not only giue vs mercie but letteth vs know that hee doth so that our ioy and peace and boldnes in him might be more full Thirdly the persons receiuing this remission are all beleeuers Whosoeuer beleeue in his name whose faith intitles them to the maine promise of life and all other depending thereupon they must beleeue in his name For 1. there is no other name to be saued by In him alone is the matter of our saluation seeing remission is obtained by his blood Ephes. 1.7 2. Hee alone is God and man both which natures are necessarie to our suertie by the former he hath power by the latter a right to vs not only more generall of proprietie as the Father and holy Ghost also haue but more speciall of propinquitie beeing our brother and first borne of our family the next of our kinred and therefore of right belongeth to him to recouer our weake estate as was figured in that law Levit. 25.25 If thy brother be impouerished and sell his possession then his redeemer shall come euen his neere kinsman and buy out that which his brother sould 3. Hee only was deputed of God to deriue life and grace into vs as the head into the members and therefore most meete it is that whosouer would sucke and draw of his fulnesse should beleeue in his name Now from these words wee learne two instructions 1. What is the cheife thing which euery Christian must striue to obtaine while hee liueth in this world namely remission of sinnes 2. What is his estate and condition that hath attained it For the first it is grounded in the text because howsoeuer remission of sins is here only named yet in it are included al the other gracious mercies of God not only all deliuerances and freedome from the euills and punishments that attend vpon sinne but euen all our
that through his name all that beleeue in him shall receiue remission of sinnes THe occasion of this worthie sermon breathed not onely by an Apostolike spirit but from such an instrument also as was worthily accounted a pillar of the Church is laid downe in the former verse which containeth an abridgement of the most of the Chapter going before included in these three points 1. Cornelius his obedience in sending for Peter Then that is hauing so good a ground euen a commandement from God by the ministerie of an Angel I sent for thee to Ioppa which was somewhat aboue 30. miles from Caesaria Immediately as soone as euer I had receiued the commandement without delay yea or deliberation which being dangerous diuine things admit not of Secondly his kind entertainement of Peter to encourage him and thou hast well done to come Thirdly his preparation and readines of himselfe and his to heare whatsoeuer God by Peters ministerie shall enioyne them Now therefore we all he would haue that holy doctrine communicated to his family friends and kinsfolks here present before God the place of Gods pure worship is the place of his presence to heare with attention vnderstanding affection and obedience for all these goe to the hearing eare all things for that is sound obedience which is vniuersall to one commandement as well as an other euery one beeing of like authoritie and necessitie that are commanded thee of God for Peter himselfe must be confined within his commission and speake only what God commandeth neither are hearers bound to receiue any thing else The Apostle Peter by this speach perceiuing both the occasion and scope of their meeting as also the readines and attention of his hearers addresseth himselfe to speach Then Peter opened his mouth and said The phrase of opening the mouth some thinke to be but a more full kind of speach as we say I heard it with myne eares or I saw it with myne eyes But we must conceiue it rather to be fetched from the Hebrewes who in this forme of speach signifie not the vttering of any triuiall or vulgar matter or in a slight or carelesse manner but the relation of some excellent matter of great moment and that in graue and serious manner and not without premeditation and preparation such as is fit to atâ—eÌ„d things of worth and weight Thus is it it vsed Psal. 78.2 I will open my mouth in a parable I will declare sentences of old Iob. 33.1 Behold I haue opened my mouth my tongue hath spoken in my mouth my words are in the vprightnesse of my heart and my lippes shall speake pure knowledge Yea our Lord Iesus himselfe when he begunne his most heauenly sermon on the mount is said to open his mouth and say Whence 1. we haue the doctrine in the sermon following commended vnto vs to be for the matter of it graue and high and neerely concerning the saluation of men wherein are laid downe the maine grounds of all religion and whatsoeuer we are to beleeue concerning Christ vnto saluation as we shall see when we come to open the seuerall points 2. We are secretly incited that seeing the holy Ghost hath opened the mouth of such a worthy instrument we are also to open our eares yea our hearts to let in the matter following that as it proceeded out of the treasurie of a good and sanctified heart so we also may hide it in good hearts as in good treasures to bring it forth as our needes and occasions shall require 3. Ministers must come with their mouthes open and not only not to be dumb dogs which cannot or seale vp their lips and will not protest against the sinnes of the times but also must haue care to speake the words of wisedome iudgement sobrietie for if the holy men of God Prophets Apostles nor the sonne of God himselfe did not preach without preparation and due consideration both of what how and to whome they spake how much more should ordinarie Ministers vse all diligence in fitting themselues to speake from God and for God and euen as God himselfe would speake to his people 4. Euerie Christian may hence also take vp his dutie namely that he neuer open his mouth but to edification For it is attributed to euerie iust man that his mouth speaketh wisedome and his tongue talketh of iudgement he iudgeth of his speaches before he let them passe the doore of his lippes and of the vertuous woman is said She openeth her mouth with wisedome and the lawe of grace is in her tongue Now the sermon following consisteth of three parts The first is an entrance or preface in the two first verses 34.35 2. The proposition or narration that Iesus Christ was the Messias now exhibited in the flesh and Lord of all vers 36. 3. A confirmation of that narration partly from the Apostles and partly from the Prophets witnesse 1. For the Apostles they witnessed of such facts of Christ as argued him First a Prophet vers 37.38 Who went about doing good and healing c. for these miracles serued to confirme his heauenly doctrine Secondly a Preist vers 39. Whome they slewe and hanged on a tree which noteth his sacrifice Thirdly a King prooued by three arguments 1. By his rising from death vers 40.41 2. By sending out his Apostles to preach vers 42. 3. By his comming to iudge all flesh vers 42. 2. The same truth is confirmed by the witnesse of all the Prophets vers 43. In the preface Peter maketh way vnto his doctrine three wayes 1. By remoouing from himselfe an imputation of leuitie and suddaine change of his mind which might otherwise haue beene obiected against him for all men knew that he beeing a Iew had beene very respectiue least at any time he should come neare an Heathen or Gentile such as Cornelius and his companie were for so it appeareth by his answer in the vision vers 14. yea and after his vision he was full of doubts whether he might adventure into their companie till the Lord ads to his vision a voice bidding him go in to Cornelius doubting nothing vers 20. Peter therefore most ingeniously in the first place acknowledgeth an error that had stucke by him namely in accounting now after Christs death and resurrection whereby he brake downe all partition walls such as were vncircumcised an vncleane company and like dogges and swine to whom holy things might not be cast and offred 2. That the Lord had remooued this error manifestly teaching him both by vision and voice that his grace did now extend it selfe ouer all sorts of men and therefore that he came not of his owne head mooued by temeritie or rashnes but vpon good ground to teach euen the Gentiles the misteries of their saluation 3. He gets not audience only and attention but authoritie also to his doctrine by shewing what a good conceit he had of Cornelius and his companie that he had
not now to deale with profane and lewd persons but such as the Lord had sanctified to himselfe according to the vision and voice What or whome the Lord hath sanctified account not thou profane vers 15. Whence 1. we haue in this holy man a mappe of humane frailtie in which we may see how heauie the best are to their duties for was it not long before giuen Peter in charge to teach the Gentiles was not his commission large inough when among other disciples he was dismissed by Christ himselfe to teach not onely the nations but all nations Had not he heard often from the mouth of Christ and read in the writings of the Prophets that the Gentiles must be called in that the tents of the Church must be enlarged her courteins stretched ouâ— and that their owne sound must go ouer all the world yet Peter had forgotten all this and as though Christ had not beene come or as if himselfe had neuer conuersed with him he would still vphold the difference of peoples which his Mr. had destroyed confine saluation to the Iewes only as if Christ had not been a common Sauiour of Iewes and Gentiles he must haue new visions and voices to lift him vp to his dutie or else he cannot be brought so much as to acknowledge it Let vs looke vpon this example to condemne our owne corruption by it yea to watch ouer it least following as we are too prone the streame of it we be carried away from the most essentiall duties which by our calling either generall or particular are by God enioyned vpon vs. Let the Popish guids also looke vpon this example and tell vs whether Peter erred not 1. in iudgement 2. after Christs promise 3. in a weightie matter forgetting his commission and calling yea and the calling and saluation of the whole bodie of the Gentiles all which he failed in And then whether it be a sound ground vpon Peters person or any promise made to him to build their Popes immunitie and freedome from error in matter of faith so long as he sitteth in Peters pretended chaire Secondly In that the Apostle Peter secretly implyeth an acknowledgment of his error we haue in him a worthy patterne of a speciall grace to be practised of vs all namely vpon better grounds to lay aside any errour in iudgement or practise although neuer so long held or stifly maintained of vs before and not be ashamed to professe that we so doe which vertue is a sound fruite of humilitie and argueth a good heart which is in loue with the truth for it selfe and esteemeth it aboue his owne estimation the obseruing whereof would cut off infinite controversies which could neuer be carried and continued with such burning heate in the Church of God if the contention were not many times more for victorie then for truth and rather least error should be acknowledged then that truth should triumphe ouer it Thirdly in this preface euery Minister is taught wisely to cut off and remooue such lets as might hinder his doctrine among his hearers and contrarily to winne by all good meanes such credit to his person as that he may preserue a reuerent estimation of himselfe in the hearts of his people So did the Apostle here and not without cause seeing the acceptance of the person of a Minister is a great furtherance for the entertainement of his doctrine not that the faith of God ought to be had in respect of persons but because mans weaknesse carrieth him beyond his dutie herein And againe Satan and his instruments seeke exceptions against their persons whose doctrine is without exception well knowing that where the person is not first receiued hardly will any doctrine from him be embraced Matth. 10.14 he that receiueth not you nor your words Whence the Apostle Paul was constrained to be much and often in the iustifying of his person calling and conuersation because to hinder his doctrine the false Apostles by all these laboured to bring him into contempt Nay our Lord Iesus himselfe was forced often to averre his person to be diuine his calling to be heauenly and his conuersation holy and without sinne because the Iewes were euer hence disgracing his doctrine because of the meanes of his appearance Now whosoeuer would retaine reuerence authority among his people must shewe forth 1. conscience of his duty 2. loue to his peoples soules and bodies 3. a wise and vnblameable carriage and conuersation these things if he doe not he hath more disgraced himselfe then his people can Of a truth I perceiue that God accepteth not of persons By person is not here meant the substance of man or the man himselfe but the outward qualitie appearance or condition which beeing offered to the eie may make a man more or lesse respected such as are wealth honour learning parentage beautie or such like here called the face of a man for which God accepteth not nor reiecteth any man he accepteth not the persons of Princes saith Elihu nor regardeth the rich more then the poore they beeing all the worke of his hands And applyed to the Apostles purpose is as if he had said I now indeed clearely perceiue that the Lord hath no respect of any dignitie or priuiledge in any people aboue an other that he should powre his grace vpon one more then an other vpon the Iew aboue the Gentile vpon the circumcision aboue the vncircumcision vpon the seed of Abraham according to the flesh aboue the rest of the nations and kinreds throughout the world Now I see that the righteous iudge of all the earth can be no accepter of persons For 1. this were to esteeme men by adiuncts and qualities and not by their essence and substance of grace and pietie thus should the rich man haue beene preferred before Lazarus and the proud Pharisie before the penitent Publican 2. this were to iudge by inconstant things for all these outward respects passe away as the figure of the world it selfe doth whereas the iudgment of God is most vnchangable and therefore grounded on things vnchangeable 3. it were a most vnequal valuatioÌ„ to compare much more to preferre things which are in no proportion of goodnes to the things which are vndervalued for betweene temporall and eternall heauenly and earthly things can be no proportion 4. he which hath forbidden vs to iudge by the false and crooked rule of sence sight reason and such things as are before vs cannot himselfe doe so both which points are plainely prooued 1. Sam. 16.7 The Lord biddeth Samuel beeing to chose one of the sonnes of Ishai to be king looke not on his countenance nor on the height of his stature and addeth this as a reason for God seeth not as man seeth man loooketh on the outward appearance but the Lord beholdeth the heart Obiect But when the Lord passed by all the rest of the nations and chose Abraham and his â—eede did he not accept
persons Answ. That Abraham and the Israelites were chosen the Ismalites and heathen reiected was no accepting of persons the Lord himselfe declareth that there was no cause at all in the people which furthered his choise of them iust cause there was in them why he should haue passed by them as well as the rest for as they were the fewest of all people Deut. 7.7 so they were the worst and most stiffenecked of all Yea consider Abraham himselfe their father and the father of all the faithfull what cause was in him that God should set his loue vpon himselfe or his posteritie or call him out of Vr of the Chaldeans where he liued in as heathenish Idolatrie as any of the rest in so much as God by his Prophet puts them in minde of the pit whence they were hewne and telleth them their father was an Amorite their mother an Hittite If it be stil asked what cause then was there why this people should aboue all other be chosen to partake in the couenant of life the Lord himselfe directly answereth that there was no cause without himselfe that mooued him hereunto it was onely his free loue and meere good will The Lord loued you because he loued you Deut. 7.8 Obiect But when God electeth one to saluation and reiecteth another he seemeth to accept of persons for all lie alike in the same condition Answ. The obiection answeareth it selfe for in that all lie alike in the same masse and all are corrupted it is plaine that election and reprobation depend not vpon any thing outward for seeing matter inough to condemne all all beeing sold vnder sinne and no more matter of loue in those whome he choseth then in those whome he refuseth we must neeeds conclude with the Apostle that he chooseth freely whom he will and whom he will he iustly reprobateth and refuseth If it be here alleadged that it seemeth hard that those that are all equal in Adam should be so vnequally dealt with I answer may not the Lord doe with his owne what he will who art thou that darest dispute with God or prescribe lawes to thy Creator who is it that bindeth him or spoyleth him of his soueraigntie ouer his creatures that he may not deale with one thus and with an other another way Obiect But when God iudgeth men according to their workes doth he not accept of men by â—utward things and did not the Lord accept persons when he respected Abel and his sacrifice but to Caine and his sacrifice had no respect Answer God iudgeth men according to workes but not as they are outward actions but as they are fruits of faith purifying the heart and working by loue thus onely he lookes on them with acceptance whereas be they neuer so many and glorious without faith he reiecteth them so as still he iudgeth by that which is within and not by things without further then they testifie of the former As for Abel his face and person was no more respected then Caines it was the faith of his heart the feare of God and working of righteousnesse that was accepted and which is witnessed Heb. 11.4 By faith Abel offred a greater sacrifice then Cain by the which he obtained witnes that he was righteous So as notwithstanding all that can be said to the contrarie it remaineth an vndeniable conclusion That God is no accepter of persons Vse 1. If God accept not nor reiect men for outward respects no more must those who would be like vnto him And hence sundrie sorts of men are to be instructed in their dutie As 1. Magistrates who are Gods vicegerents and called gods yea called by God to execute his iudgements must beware of respecting persons in iudgement Deut. 1.17 Moses appointing Iudges ouer the people sendeth them away with this charge Yea shall haue no respect of persons in iudgement but shall heare the small aswell as the great yee shall not feare the face of man for the iudgement is Gods This corruption yeelded vnto makes a man say to the wicked thou art righteous and layeth him open not only to the curse of God but euen to the curse of the people Nay more he maketh God so farre as lyeth in him a patron of iniquitie a iustifier of the wicked a taker of the vngodly by the hand a condemner and punisher of the innocent for he pronounceth sentence from God and fastneth that vpon the Lord which the Lord abhorres 2. Ministers who are the mouth and messengers of God must take heed of this base sinne of accepting the face â—or persons of men so as for feare or flatterie they hide or betraie any part of the truth of God The Herodians could say that Christ taught the way of God truly because he respected not the face of man Mark 12.14 What a strait charge giueth the Apostle Paul to Timothie that he should preferre no man in his ministry and doe nothing with partialitie It was a worthy commendation of Levi that the law of truth was in his mouth iniquitie was not found in his lips hee walked with God in peace and equitie and so turned many from iniquitie Whereas on the contrary what a wicked thing it is to preach for hire reward fauour and yet leane vpon the Lord See in Micah 3.11 3. Ordinarie professors may not accept persons 1. not in ciuill things For when elections offices and coÌ„mon benefits are passed and bestowed partially for frendship money kinred fauour or entreatie this is the ruine of all societies and a bringer in of all corruption especially when men haue taken oathes to a corporation to the contrarie the sinne is like an infolded disease more incurable and dangerous 2. In matters of religion much lesse notwithstanding this sinne be many waies committed As 1. to haue the faith of God in respect of persons which the Apostle Iames noteth in this instance when a man with a gold ring or goodly apparel be he neuer so wicked is magnified and aduanced aboue another who is not so outwardly gawdie but inwardly arraied with the white garments of Christs righteousnesse and adorned with the Iewells of faith loue holynes and sinceritie which the world taketh little knowledge of 2. To accept the word because he is a man of pompe that bringeth it a rich man or a freind the Corinthes were iustly blamed for partiall hearing and holding some to Paul some to Apollos some to Cephas Who is Paul who is Apollos who is Cephas are not they all Ministers by whome yee beleeue Ahab will not heare Micah because he hateth his person but he shall iustly fall for it at Ramoth Gilead 3. To reiect the profession of religion because it wanteth countenance and credit at most hands and a few poore ones only receiue it Many Protestants can heare vs iustly confute the Popish doctrine and practise in that they embrace their religion in respect of persons that is of the outward
former This Righteousnesse is a grace of God whereby the beleeuer is inclined vnto honest actions according to the prescript of Gods law When I say a grace of God I vnderstand that righteousnesse whereof a man in the state of grace is by grace made partaker and exclude all that originall righteousnesse which was set in the nature of man by his creation whereby he was wholly conformable to the image and righteousnesse of God further saying that the beleeuer is hereby inclined to honest actions three things are implied 1. That this righteousnesse is not that imputed righteousnesse of Christ which is a most exact conformitie of the humane nature of Christ with all his actions and suffrings performed of him in our stead with the whole law of God whereby we are wholly couered as with a garment in the sight of God but rather a fruit of that namely that infused and inherent righteousnesse wrought in the heart of euery beleeuer by the singer of the spirit whereby the image of God is daily renewed and repaired in him and so himselfe inclined to workes of righteousnesse to which he is now created 2. That subiect of this righteousnesse is the Beleeuer for all the workes of vnbeleeuers whose mind and conscience are defiled Tit. 1.15 inward or outward cannot be other then sinne and vnrighteousnesse 3. That the next efficient cause of it is liuely faith beeing the instrument of the holy Ghost by which he begetteth this righteousnesse wheresoeuer it is now faith produceth this righteousnesse in vs not as it is an excellent gift of God nor as an excellent qualetie in vs but only as it is an hand or instrument apprehending and laying hold vpon Christ who iustifying vs by his owne righteousnesse imputed and by his spirit regenerating and sanctifying our natures is the verie proper cause of this infused and inherent righteousnesse The last words in the description according to the prescript of Gods law shew that then a worke is righteous when it is framed according to the right rule of the law of God it being the onely perfect rule of all righteousnesse Mens laws are rules also but imperfect and no further yet so farre bind as they are agreable vnto Gods The second point is the working of righteousnesse wherein 1. the order 2. the manner The order is in the words first to feare God and then to work righteousnesse all the duties of loue must be founded in faith and the feare of God for whatsoeuer is not of faith is sinne and the feare of God is the very seede and life of all true obedience which the wise man implyeth when he calleth it the head and beginning of wisedome that looke as all sence sloweth from the head so all heauenly sence and motion from the feare of the Lord. Which sheweth that many men beginne at the wrong ende in the matter of their obedience some thinke they doe God high seruice if they come to Church say some prayers heare a sermon things not to be dissalowed but know not how fâ—rre they are from pleasing God herein because they bring not hearts renewed with faith and repentâ—nce nor soules possessed with hope loue and the true knowledge of God without which the Lord accounteth their sacrifices but maimed and professeth his hatred against them others place all their holinesse and obedience in the workes and duties of the second table If they be liberall to the poore iust in their dealing sober and ciuill in their conuersation though they liue in grosse ignorance of God and his word vtterly carelesse of the wayes and worship of God yet conceiue themselues in as good case as any other man which is all one as to account that man a liuing man who hath no head the feare of God being to true religion euen as the head to the bodie of a man besides that they thrust the second table into the place of the first inverting the order of God yea they pull and breake a sunder the two tables which the Lord hath so nerely conioyned Now for the right manner of working righteousnesse it appeareth in these rules 1. It setteth all the rule before it and endeuoureth in all if it were possible to fulfill all righteousnesse for seeing all the commandements of God are truth and righteousnesse they are all without exception to be obserued And this although it be necessarily implied in the text yet is it else-where expressed Deut. 5.29 Oh that there were in them such an heart as to feare me and keepe all my commandements A second thing required is diligence which must needes attend feare How diligent a vertue feare is appeareth in Iacob who beeing to meete his brother whom he feared could not sleepe all night and in Abraham who hauing a most difficult commandement to slay his sonne yet rose early and went three dayes iourney without reasoning the matter But what mooued him hereto surely the Lord himselfe sheweth the true cause Gen. 22.12 Now I know that thou fearest God seeing thou hast not spared thine only sonne 3. Delight in the workes of righteousnesse which also attendeth the feare of the Lord Psal. 112.1 Blessed is the man that feareth the Lord he delighteth greatly in his commandements both to thinke of them to speake of them and to doe them Whereas the worldlings heart speach and affection is taken vp with his gaine commoditie rents and income For as the feare of God it selfe is not a seruile and slauish feare for punishment no more is that obedience which proceedeth from it forced or wrung out but as it is such a feare as delighteth greatly in Gods commandements so the obedience is such as is offred from a willing people like a free will offring which they must only offer whose heart encourageth them and whose spirit maketh them willing 4. Continuance in working for this is another propertie of the true feare of God that it respecteth not only all the commandements but alwaies and seeing Gods feare is to keepe the heart continually and that man is blessed that feareth alwaies this inseperable fruite of it working of righteousnesse must neuer wither or faile in the godly who are exhorted to passe the whole time of their dwelling here in feare to walke with God as Henoch did and to haue their conuersation in heauen that is their whole practise and course and not a part of it only Hence therefore is affoarded an other ground of exhortation namely that howsoeuer this is not such a righteousnesse as wherein we can stand before Gods iudgement seat not beeing euerie way answerable to the lawes perfection yet we want not good reason to take vp the practise of it in the manner prescribed Seeing 1. it is commanded by God Psal. 4.6 offer to God the sacrifice of righteousnesse 2. It pleaseth him and makes vs also pleasing vnto him for the former Psal. 11.7 The righteous Lord loueth righteousnesse the
latter is the latter words of the verse in hand 3. It maketh vs like him 1. Ioh. 3.7 little children he that doth righteousnesse is righteous as he is righteous 4. it is a marke of our regeneration and a fruit of faith easier discerned then it selfe 1. Ioh. 3.10 In this are the children of God knowne and the children of the deuill he that doth not righteousnesse is not of God 5. much blessing is vpon the head of the righteous saith Salomon The blessing of God comes downe vpon him and discends to his posteritie God hath blessed him and hee shall be blessed in his person in his estate in his name in his goods in this life and in the life to come The blessing of men also comes vpon him the loines of the poore blesse him the Church of God blesseth him yea turne him what way he will the blessing of goodnesse meeteth him euerie way God giueth him according to the worke of his hands often euen here in this life and if that should faile he being marked for a member of the Church militant he shall be in due time remooued into the holy mountaine of heauen where he shall dwell who worketh righteousnesse Psal. 15.2 Thus much of the description of a religious person now of his priuiledge Secondly the priuiledge of a religious man is that a beleeuer of any nation vnder heauen of any calling sex or condition of life is accepted of God Where it may be asked whether God whose grace is most free be bound by any thing which any man can do to accept of him I answer a man is to be considered two wayes 1. as in the state of his corrupt nature before his calling and conuersion and thus he hath nothing worthie loue and nothing which prouoketh not further hatred here are no works which are not wicked and stained such a filthy puddle cannot send out one droppe of sweete water not any cleane thing can be brought out of such filthinesse all this while can be no acceptance of the person or of the work no sight of any present obiect in such a partie nor any foresight of any future faith or worke whereby the Lord can be mooued to accept him for then the freedome of his grace should be hindered 2. As he is conuerted and now reconciled vnto God called by the word regenerated by the spirit and hauing his heart purified by faith Now the Lord looking vpon him sees him not as he was before all naked and lying in his blood and filthinesse but beholding him in the face of his Christ he espieth his owne image vpon him yea and his owne workmanship vpon him and thus commeth the person to be first accepted And then in the second place the worke of such a person cannot but be also pleasing vnto God not for any worthines or perfection in it selfe for euen the best worke of the best man from imperfect faith and imperfect knowledge is so farre from meriting as that it needeth pardon but 1. because it commeth from an accepted person 2. is a fruit of faith 3. a testimonie of obedience vnto Gods commandement 4. the imperfection and staine of it is couered and wiped awaie with Christs most absolute obedience And thus both the person fearing God and his working of righteousnesse is accepted of God Vse 1. To comfort the godly poore who find but strange entertainment in the world where they are strangers who hence learne that as the world loueth her owne so God loueth and accepteth his owne in what countrie or condition soeuer they be the which comfort if they had not to sustaine their hearts withall they could not but thinke themselues the most miserable of all men so many sinnes they see which God may see in them so many temptations with which they are daily toyled so many discouragements without them to cast them downe or backe at the least against all which this one consideration shall be able to beare them vp that the eies of the Lord are vpon them that feare him and by these eyes he seeth their wants to supply them their iniuries to relieue them their sorowes to mitigate them their hearts to approoue them and their workes to accept them 2. Those that feare God must also be accepted and respected of vs as they be of God and it cannot be that those who loue God should not loue his image in his children Dauids delight was wholly in the Saints and such as excelled in vertue so must we frame our iudgement and practise to the Saints of God before vs who haue made but small account of great men if wicked and preferred very meane ones fearing God before them Thus that worthy Prophet Elisha who contemned not the poore Shunamite fearing God told wicked Iehoram king of Israel that if he had not regarded the presence of good Iehosaphat he would not so much as haue looked toward him or seen him Nay euen the Lord himselfe hath gone before vs herein for example who for most part respecteth poore and meane ones to cal them to partake of his grace passing by the great noble and euerie way more likely of respect if we should iudge according to the outward appearance Dauid the least of his brethren was chosen king Gideon the least in all his fathers house appointed by God the deliuerer of his people and indeede the meanest Christian beeing discended of the blood of Christ and so nobly borne deserueth most respectiue entertainement in the best roome of our hearts 3. This doctrine teacheth all sorts of men to turne their course from such earnest seeking after honours profits preferments and such things which make men accepted amongst men and as eagerly to pursue the things which would bring them to be accepted of God such as are faith feare of God loue of righteousnesse good conscience and the like which things bring not onely into fauour with God but often get the approbation of men at least so farre as God seeth good for his children Rom. 14.17 18. The kingdome of God is not meate and drinke that is hath not such neede of such indifferent things as these are but righteousnesse peace and ioy in the holy Ghost those are the essentiall things to be respected of all such as are the subiects of that kingdome of grace And to vrge the godly hereunto marke the Apostles reason in the next verse for whosoeuer in these things serueth Christ is ACCEPTABLE vnto God and approoued of men such a mans wayes please the Lord and then he maketh his enemies become his freinds Vers. 36. The which word he declared or sent to the children of Israel preaching peace by Iesus Christ which is Lord of all Of all other readings I follow this not onely as the plainest but because it most aptly knitteth this verse with the former as a cleare proofe of it For hauing said that now he knewe that whosoeuer whether Iew or Gentile did now purely worship
made aliue euen in the instant of which he had spoken 2. The impotencie of his enemies who although they watched him sealed him vp laid an heauie stone vpon him were euery way cautelous to keepe him down till the third day was past and he not stealing away secretly in the dead time of the night but rose with noise and warning euen in the morning yet could they no more stay him then they could the sunne from rising and running his course 3. The benefit which the world of beleeuers obtaine by his rising againe set down by the Euangelist Luk. 1.78 Through the tender mercie of our God the day spring from an high hath visited vs 79. To giue light to them that sit in darkenesse and to guide our feete into the way of peace The Chronologers further obserue that this was the day wherein Moses lead the Israelites through the sea wherein all the troupes of Pharaoh and his hoast were drowned Euen so our Lord Iesus this third day lead all the Israel of God out of the spirituall Egypt of blindnesse and filthinesse but gloriously triumphed ouer all the bands of Satan sinne and death all which were sunke like a stone into the bottomelesse pit of hell Other obseruations concerning this day might be inserted out of authors which because I see no sound ground for them out of the Scriptures I will omit them that I may now come to the lessons which out of this circumstance wee may drawe for our further instruction First we learne hence that all the promises of God shal be in due season accomplished whatsoeuer may seeme to come betweene them and vs For seeing Christ beeing dead both could and did performe his promise to his Church will not hee much more beeing aliue and in his glorie doe it The Israelites had a promise of a good land they must in the meane time suffer much oppression in Egypt for the space of 430. yeares together but the selfe same night when the tearme was expired they went out against the heart and yet at the entreatie of Pharaoh and his people In like sort Ioseph had a dreame that the Sunne and Moone and the 12. starres should worship him in the meane time he must be cast into the pit and dungeon where he can see neither sunne moone nor starre many dayes and yeares passed wherein he saw nothing but the cleane contrarie yet in the due season of it this dreame was accomplished And the reason is because 1. God is true of his word hee cannot lie nor repent and 2. he is able to fulfill whatsoeuer passeth from his mouth for shall any thing be hard or impossible to God or shall any power or death or the graue it selfe falsifie it Leane thy selfe then vpon this truth of God hast thou a promise of outward or inward peace health wealth or any other good thing which thy heart can wish hold this promise fast in the midst of thy heart wait for the accomplishment of it it shall not faile thee so farre as thy Father seeth good for thee if it be delaied and deferred euen this also shall turne to thy best Hast thou a promise of life euerlasting hold it by the faith of thy soule as the ayme and end of all thy faith religion for all the miseries of this present life shall not be able to defeat thee of it Hast thou the promise of the resurrection of the bodie after death sticke to this article of thy faith also nothing could hinder the rising of thy head no more can let but the members shall be where the head is not the graue not fire not water not the bellyes of beasts or fishes but they shall giue vp their dead and further the accomplishment of the word of their Creator The second obseruation is that as the Lord of life raised not his Sonne as soone as he was dead but he must lie in the graue two dayes yea and the third also till his case seemed desparate to the Disciples themselues euen so may the members of Christ lie long in the graues of their miserie yea so long as their case seemeth desperate and all that while the Lord not onely deferreth but seemeth to denie their helpe and vtterly to neglect them Abraham had the promise of a sonne by Sarah he looked euery yeare for him ten twenty yeares together nay till the thirtieth yeare till it was not with Sarah as with childing-women in so much as she laught when she heard it the case in nature was desperate who would haue thought but that God had forgotten his promise which Abraham himselfe in all that time if God had not shoared vp his faith might haue forgotten but though long first yet at length the Lord found out a time fit enough to bring his word to passe Dauid in like manner had the promise of the kingdome but in the meane time hee was so traced and hunted by Saul that he said in himselfe I shall surely one day fall by the hands of Saul but howsoeuer the Lord still deferred his promise he knewe not how to breake it the kingdome was rent from Saul and giuen to him that was better then he Now the cheife reasons of this dealing of the Lords with his children are these 1. In Gods delayes there is a seasonable time for all the graces which he giueth to be set on worke such as are faith patience hope prayer all which cease in the accomplishment Secondly he will haue his childrens case often desperate that his owne hand may be acknowledged in giuing them vnexpected deliuerance How could Israel but acknowledge his outstreached arme in their deliuerie when they saw nothing but the mountaines before them the enemies behind thē and the sea as a wall on either side and if the Lord had deliuered them before they came into the bottome of the sea as he easily could haue done the glorie of his worke had been obscured which all ages since haue admired and extolled till this day How did Ionah and the Niniuites acknowledge the finger of God in calling him to that ministerie when as he seemed vtterly cast away beeing buried in the whales belly three dayes and three nights for when by the powerfull word of God the fish was commanded to cast him on the drie ground what a worthy fruit of conversion it had in them generally the history doth declare What great glorie the Lord wonne to himselfe by sauing Daniel not from the den but from the lyons teeth in the denne and the three children not from the furnace but the verie fire in the furnace it appeareth in that the verie heathen Kings themselues made publike edicts that no God but Daniels and no God but Sadrachs c. should be worshipped through all their dominions because no God could deliuer their worshippers as he had done Thirdly the Lord often longer absenteth himselfe from his owne children that when he is returned they might make
the next verse of that Chapter is recorded namely his dining with the Disciples Which was so familiar and so open a reuealing of himselfe as wherein they could not be deceiued in the truth of his person And to confirme this truth of our Apostle we read that not once or twice but often hee eat and drunke with his Disciples after hee arose from the dead for hee did not only eat with six of his Disciples as Ioh. 21.2 cùm 13. but with the two disciples with whom hee ioyned himselfe going to Emaus Luk. 24.30 and with all the eleuen gathered together Luk. 24.33 cùm 43. Quest. How could Christ eat and drinke seeing hee was not raised to a naturall life which he liued before and we now liue but to a spirituall life which cannot be nourished by corporall meanes no more then our bodies shall be after the generall resurrection Answ. Christ did not eat seemingly or in appearance as one deluding them but as before truly both eat and drunke for else this could be no infallible proofe of his resurrection vnto them as our Sauiour intended it should bee For when the Disciples had seene his hands and feet wondred at the matter and yet beleeued not for ioy for their further confirmation hee called for some meat and hauing a peece of broyled fish and an honey-combe giuen him hee tooke it and did eat before them 2. Although Christ eat and drunke truly and indeede yet was it not necessarie as before for the nourishment of his bodie which now liuing a spirituall life tooke no nourishment from it And as hee needed not to eat so that which hee did eat went not through his bodies as it did before or as ours now doth It will be asked first what became of it and secondly whether that can be true eating where can be no nourishment To the formâ—â— I answer that himselfe when and as it pleased himselfe dissolued the substance of it into his first principles or into nothing after hee had truly eat it To the latter that euery man hath experience that he can truly eat many things which neuer nourish him and so will auoid further curiositie and inquisition into questions so needlesse But it will be more materially obiected that this eating and drinking doth not necessarily and infallibly prooue the point of Christ his resurrection seeing the Angels haue eat and drunke and yet were no men Answ. As for the Angels which eate and drunke with Abraham Lot and others the truth is that whatsoeuer some speake to the contrarie they did truly eat as well as they truly walked spake and indeed had their feete washed all which though they prooued them not to be true men yet prooued them to haue had true bodies which were assumed for the time of their message and againe dissolued into their first nature as also was the meate which they did eate euen so our Sauiour Christ is prooued hereby after hee was dead to haue a true liuing organicall bodie which is a sufficient proofe of his resurrection and confirmation of our faith in that Article especially seeing that it was the selfe same bodie that was laid in the graue the testimonie of the Angels the emptinesse of the graue the prints of the nailes and speare with many other euidences sufficiently confirme 1. Note hence in that our Lord Iesus would not onely appeare once but verie often and not onely that but eat and drinke sundrie times and this also in the presence of many authenticall witnesses what an hard thing it is to beleeue the resurrection from the dead yea if we should heare it preached from the blessed mouth of the Sonne of God himselfe The Disciples of Christ had often heard him teaching them particularly of his resurrection the third day they had seene him accordingly risen yea they had handled him with their hands yet vnlesse hee condiscend to admit them as familiarly to eate and drinke with him as before they scarcely beleeue neither can wee thinke the Disciples slower of heart to beleeue then our selues are who are readie to say in any thing that our eyes see not with Marie How can this be But that neither they nor we should sinke downe in this weakenesse he hath pleased to condiscend to our infirmitie to remooue all scruple from them and vs in this maine article of our religion His wisedome saw how necessary it was that they who were to bee witnesses vnto him should be enabled with much perswasion both by liuely voice and by writing to assure all other beleeuers of the certaintie of his resurrection til his returne to iudgement and therefore to all the other means of manifesting himselfe he added this to sit downe among them to eate and drinke with them not to feede himselfe by that meate but their faith and in them the faith of the whole Church For what is it that more confirmeth and strengtheneth our faith then the boldnesse and libertie of the Apostles both in their sermons and writings and whence is this but from their owne full perswasion of the truth which maketh them bold and whence is this perswasion but from certen sense and vndoubted knowledge arising from their familiar conuerse with him after his resurrection Vse 1. To strengthen this our weake faith by this consideration conceiue with thy selfe that Christ eate and drunke with his disciples that thy faith might be nourished as well as others and in that they sawe him heard him handled him eate and drunke with him and beeing faithfull witnesses haue preached and by writing avouched the same to all the world thy faith must be as fully assured as if thine owne eyes had seene him thine owne hands handled him and thy selfe had sit with him at the table while he eate and drunke among them yea so often as thou hearest or readest or thinkest of any of these things so often must thou be renewing and adding something to thy faith in this behalfe as euery new apparition or manifestation of Christ added something to the faith of his Apostles 2. In that our Lord after he was gloriously raised from the dead would still for those fortie dayes depart from his glory abasing himselfe to conuerse with sinfull men yea to eate and drink corruptible creatures of which his incorruptible bodie had no neede and would still humble himselfe to condescend to the weakenesse of his Church we are to learne the same lesson towards our brethren to be of a yeelding disposition readie to depart with some of our right for their good and edification and carrie our selues as weake to the weake and become all things to all men to saue some Vers. 42. And hee commanded vs to preach vnto the people and to testifie that he is ordained of God a Iudge of quicke and dead A third argument to prooue that Christ is raysed from the dead and so is indeed the true Messiah and Lord of his Church is that he gaue
hee that receiueth them receiueth him hee that refuseth them refuseth him hee by his seruants entreateth men to be reconciled by them hee bindeth and looseth saueth and destroieth Secondly for the necessitie of this ordinance can any denie it who seeth the Sonne of God so carefull before his death after his resurrection and ascension also into heauen to furnish and fit with an extraordinarie measure of the spirit Apostles and Apostolike men for the founding of the Church of the new Testament and not only so but now sitting in his glorie at the right hand of his Father is mindfull of his promise and is with his Church to raise vp successiuely faithfull Pastors and teachers gracing them with varietie of excellent gifts and blessing those gifts for the building vp and repairing of his bodie and the gathering of the Saints of whom as of liuing stones is reared a spirituall house or temple fit for his owne vse But because most men are willingly ignorant of this necessitie of preaching I will a little inlarge it by some reasons 1. Consider the condition of those that are vnconuerted and it will appeare necessarie for them No man was euer saued while he was in his naturall blindnesse no vnbeleeuer could euer get within the gates of the holy Citie no hard hearted or impenitent person could euer so remaining see the life of God Neither was euer any man ordinarily drawne out of this fearefull estate of damnation but by the word of God preached which is the light to the blind eyes the ground of faith for how can they beleeue except they heare and the hammer of the Lord to breake asunder the hardest stones in mens hearts Who were euer begotten to God without this immortall seede and these spirituall Fathers who euer became liuing stones in the building without the hewing and polishing of Gods builders what harvest was euer brought into God without these labourers what soule was euer pulled out of the kingdome of darkenesse and brought to be a member of Gods kingdome but by this meanes The word in this ordinance is called the Gospel of the kingdome of God that is whereby men attaine both the parts of Gods kingdome both that of grace here in this life and that of glorie in the life to come from which effects it is called 1. the word of grace Act. 20.32 2. the Gospell of glorie 1. Tim. 1.11 also the word of reconciliation because hereby sinners are reconciled to God the word of life because it quickneth the dead in sinne the Gospel of peace because it alone pacifieth the conscience and setleth it in the peace of God to conclude The good word because it onely reuealeth Christ who procureth all good vnto beleeuers Who seeth not then the necessitie of preaching seeing none are added to the Church without it Act. 2.41 no spirituall life can be preserued without this feeding Act. 20. no Saints are gathered nor no bodie of Christ built vp without Pastors and Teachers Ephes. 4.11 12. And it pleased not God by any other meanes but by the foolishnesse of preaching to saue such as beleeue Secondly if we consider those that are called to knowledge and faith it will appeare also a most necessarie ordinance in regard of them For 1. seeing a man cannot safely and comfortably passe through any part of the day without the light strength and comfort of the Scriptures it pleased the Lord to set vp this publike ministerie in his Church that euen beleeuers themselues by hearing the Scriptures daily explained obscure places opened by those which are clearer and figuratiue speaches cleared by the proper might attaine not onely to a clearer vnderstanding of the Scriptures but also to haue them printed in their minds and memories so as they might be able to drawe them into continuall vse 2. Euen the best haue nature in them and their daily faylings and without daily repaire growe weake in faith wearie of wel-doing and vnfruitfull in the worke of the Lord. And therefore though they should not need to come to increase their knowledge yet haue they neede to heare their faults controlled to be provoked vnto dutie to be confirmed in their obedience to be strengthened in their faith reformed in their liues comforted in their troubles and spurred to bring every thing to vse and practise and therefore the best may be still disciples and learners in the schoole of Christ. 3. The agreement fellowship of the members of the Church is excellently hereby maintained and preserued not onely by communication of gitfs and graces while some teach and some learne but also while it is a meane to hold them all of a minde whereas without this publike ministerie if euery one were left to his priuate sense and reading it could not but breed corrupt and priuate opinions to the dissoluing of mindes and affections And this special benefit of this publike ordinance the Apostle aimed at Eph. 4.13 Till we all meete together in the vnitie of the faith and knowledge of the sonne of God vnto a perfect man implying that the scope of the ministerie is to bring and preserue all the members of the Church in this vnitie of faith and knowledg which in this world it cannot doe but so soone as it hath done this it selfe shall cease namely in the life to come He must needes be wilfully blind that espieth not very great necessitie of the word preached for the strengthning of those ioynts and bands whereby beleeuers are knit both vnto the head as also vnto the members Thirdly the necessitie of this ordinance appeareth in that the deuil and wicked of the world haue euer resisted it aboue all other as beeing the greatest enemie vnto his kingdome which maketh him fall downe like lightening in the hearts of men Hence is it that he stirreth vp Iannes and Iambres and all the rable of Egypts inchanters against Moses and setteth all his power against him to prooue him a counterfait Hence is it that hee will not want a Pashur to smite Ieremie nor an Amaziah to doe as much to Amos. Hence raised he vp many armyes against Paul Elymas Alexander Hymeneus and Philetus Diotrephes and Demas and from his mouth he casts out floods of reproachfull and virulent slanders against him that he is a pestilent and seditious fellow that hee speaketh against the law and against the Temple away with such a fellow it is not fit that he shoul◠liue And hath the deuill growne any whit more calme or can hee digest Pauls preaching better since Pauls time no sure he is no changling except because his time is shorter his malice be strōger and more raging I wish Gods faithfull ministers euerie where found it otherwise But to omit other proofes obserue generally the voice of the multitude Where there is no preacher but some poore creature to serue as they say or starue them rather it is wonderfull how well people thinke themselues
that doctrine for the information of mens iudgements and reformation of their liues where Christ crucified is thus held out there need no wooden Images nor pictures nor the reall sacrifice of the abhominable Masse to put men in mind of him 2. Hearers may hence learne to iudge of themselues whether they haue heard aright or no. And then haue you heard well when you not only know that which you did not before but when you beleeue more loue more hope more and are more changed then before When you find our sermons as the glasse wherein you see and discerne the true estate of your soules when you are cast into the forme of this doctrine when your lusts stoope and yeeld to this scepter of Christ without this no knowledge is sauing but all our preaching and your hearing tendeth to damnation if yee knowe these things blessed are yee if yee doe them The third point is what is the particular doctrine which the Apostles and wee in them are so straitly enioyned to preach and that is the Article of Christs comming againe to iudge the quick and the dead And surely it is not without reason that our Sauiour should wish them to insist in this doctrine aboue others 1. Because this beeing the last worke of Christ remaining to be done after his ascension it could not be so easily beleeued as those things which were alreadie done and accomplished beeing still in fresh memorie and so much the lesse deniable by how much they were still fixed euen in the sences of all those who were eye-witnesses of the same And therefore hee would haue his Apostles carefull to helpe the weaknesse of mens faith in the expectation of his returne to iudgement by much and often beating vpon it as a point that needeth more instance and perswasion then such as beeing past and so sencibly confirmed by many hundreths and thousands as they were are farre more easily apprehended and beleeued 2. The Scriptures teach that the remembrance of this iudgement to come is a notable meanes to quicken the godly in their dutie to worke in them a reuerent feare and shake out securitie which breedeth hardnesse of heart therefore did the Apostle Paul considering the terrors of the Lord prouoke both himselfe and others vnto their dutie and no meruaile seeing the children of God haue euen at the consideration of more particular iudgements beene stricken with the feare of the Almightie The Prophet Abacuk when hee heard but of iudgements to come saith that his bellie trembled his lippes shooke and rottennesse entred into his bones And Dauid beeing a noble King hath these words my flesh trembleth for feare of thee and I am afraid of thy iudgements A speciall example whereof we haue in that famous Preacher of righteousnesse Noah of whom it is recorded that beeing warned by God of the flood to come an hundreth and twentie yeares after he was mooued with a reuerent feare of God to make the Arke And as Noah was by hearing of the waters so the seruants of God hearing of fire wherewith the world shall once againe be destroied ought to be and are mooued with a reuerent feare of God which is as a steele spurre to prouoke them to their dutie 3. The Scriptures make the contempt of this day of iudgement the ground of all sinnes and of the destruction of vngodly ones For as it was in the daies of Noah so shall it be in the daie of the Sonne of man they neuer dreamed of the iudgement before it came and so perished in it so men eate and drinke marrie and giue in marriage till the day come vpon them as a snare and they taken as a bird in an euill net What was the cause that the euill seruant sate him downe with drunkards and rose vp to beate his fellow seruants but because he said with himselfe my master will still deferre his comming In all which regards neither the Apostles nor we the ordinarie Ministers succeeding them can want good reason to stirre vp our selues and others by the often and diligent propounding and applying of this holy doctrine of Christ his comming againe to iudgement The verse containeth two things 1. Christ his appointment to this office that he is ordained of God 2. the execution of it a Iudge of the quicke and dead Touching the former it will be asked how God could ordaine Christ a Iudge seeing that both the Father and the Holy Ghost iudge as well as he An. In the last iudgement must be considered 1. the decree of iudging 2. the authoritie or iudiciary power 3. the externall and visible act or execution of Iudgement Now in regard of the two former all the three blessed persons the Father Sonne and holy Ghost concurre as hauing an equall decree of iudging an equall authoritie and iudiciarie power an equall dominion ouer all creatures and an equall consent in the iudging of them But in regard of the third the visible iudiciall act Christ is the Iudge and that according to both his natures the godhead and manhood and yet both of them herein retaining their owne properties Thus is Christ ordained of God a Iudge and thus is it said that the Father iudgeth no man but hath committed all iudgement to the Sonne Where by iudgement must be meant the administration of iudgement for so the Euangelist expoundeth it in the 27. verse of the same chapter where he saith that the Father hath giuen him power to execute iudgement And by committing it vnto the Sonne not as opposing the second person in Trinitie to the first or third or as excluding the other two but onely appropriating it thus farre that by the Sonne in a visible forme and according to his humanitie shall the last and generall iudgement bee exercised For all that power of iudging which is in God by nature shall be in Christ as man by grace of personall vnion for the execution of it Now the wisedome of God thought fit in this manner to lay the administration of the iudgement vpon the Sonne for sundry reasons 1. Because Christ hauing in his humanity accomplished the worke of mans redemption and in it had bin iudged in the world it is meete that he should now manifest the glorie of his manhood exalted aboue all creatures and shining in such brightnes of glorie as is fit for such a body as is vnited to the diuine nature Hence is it that often we read this second comming opposed vnto his former wherin he pleased to couer and vaile his glorie which now he will reueale and display aboue the shining of a world of Sunnes Matth. 25.31 when the Son of man commeth in his glorie and all the holy Angels with him then he shall sit vpon the throne of his glorie Luk. 21.27 Then shall they see the Sonne of man come in a cloud with power and great glorie Secondly he shall shewe his neere affinitie vnto man in that he
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
the spirit vpon good and badde as the former illumination and assent is but a speciall fauour and extraordinarie grace proper to the elect as wee haue heard and the stranger entreth not into this their ioy The second point to be considered is the benefit or excellent fruite of this grace 1. It is the first stone to be laid in the building of a Christian and therefore called a substance and foundation and the Colossians are said to be rooted and built and stablished in the faith this is that rocky foundation which shal beare vp the house against all winds and weathers It is the first worke of change in the heart and the first difference betweene man and man when God by faith purifieth the heart It is the foundation of all obedience for whatsoeuer is not of faith is sinne It is the roote of all Gods worship for till we beleeue in God we can neither trust nor hope nor loue nor pray nor performe any other part of his seruice truely or acceptably It is the mother of all good workes the word is the seede of them which faith conceiueth and digesteth and so bringeth forth commanded and commended actions Generall faith knoweth the worke to be good in the kind of it and speciall iustifying faith beginneth it and maketh it good in the person and endeuour of the doer and layeth hold vpon Christ to couer the defects of it Hence is it that often in the Scriptures we reade it to bee the first commandement giuen by Christ and his Apostles to such as were desirous to know the way of life and how they might please God The Iewes come to our Sauiour and aske him what they might doe to worke the workes of God and Christ beginning here telleth them that this is the worke of God that they beleeue in him whome hee hath sent And 1. Ioh. 3.23 This is his commandement that we beleeue in the name of his Sonne Iesus Christ and loue one another for we cannot performe any worke of loue before we beleeue In one word faith is the verie soule of all obedience without which the most sightly and glorious actions be it of almes prayer preaching hearing worship or miracles themselues all are but verie corpses and carkases of good workes dead and liueles Secondly faith exalteth it selfe aboue all other graces not onely in the excellent obiect of it which is Christ and saluation but also in the excellent worke of it aboue them all notwithstanding they all haue their speciall excellencies it espouseth vs vnto Iesus Christ and in these espousalls and contract for the present it assureth vs of our mariage with him hereafter And beeing the condition of the new couenant of life it tieth God himselfe vnto vs who is not further bound to any man then he is a beleeuer True it is that loue placeth it selfe vpon Christ but it is after faith for hee must be apprehended before he be loued Hope waiteth for saluation but faith first beleeueth it Trust leaneth vpon the promises but faith first laieth hold on Christ the author and accomplisher of them And though the Apostle say that of faith hope and loue loue is the cheifest himselfe interpreteth it to be in respect of durance and continuance but not in respect of our iustification or acceptation with God Loue indeed suruiueth and lasteth longest for our sight of God as hee is shall vanish faith but yet faith is before it and the mother of it Thirdly sauing faith is a liuing thing and maketh a man to liue by it It purgeth his owne dwelling by purifying the heart conscience it reneweth the spirit and mind it quickneth to all good duties for it beeing an instrument to vnite vnto Christ by it as by a bond of vnion wee receiue from him our head life and power to mooue and stirre in Christian duties yea it so gouerneth the whole life that we henceforth liue not but Christ liueth in vs. In our busines and labour it maketh men diligent in the worke but leaue the successe to God In temporall wants it saith with Abraham God will prouide at least in the mountaine it careth not so much for bread as the staffe of it if it haue meanes it blesseth God and vseth them but trusteth not in them if it haue them not it resteth on God but vseth no vnlawfull courses for them In afflictions it stablisheth the heart with assurāce of a good issue and still waiteth the Lords leasure without making hast In temptations it goeth against sence and feeling and resteth vpon the naked promise yea when it can scarse apprehend any thing but wrath it will vphold the heart and reare it euen when God seemeth to kill him to trust in his mercie In the vse of things spirituall as the word Sacraments prayer and other holy means onely faith draweth vertue from Christ and all of them are vnprofitable further then they are mingled with faith In the vse of temporall it is faith that weaneth the heart and keepeth it that earthly cares choake it not earthly pleasures possesse it not and earthly comforts oppresse it not but it holdeth the mind heauenly in the midst of earthly busines suffreth it not to loue pleasures more then God nor to enioy any comfort of the creature aboue or against the comforts of God and his word whom they acknowledge the verie life of their liues and the soule of their soules and bodies here and for euer Thus is faith euerie where diffused if wee walke we walke by faith if we liue we liue by faith in the Sonne of God if we stand we stand by faith if we die wee must die in faith as the Patriarks did Hebr. 11.13 4. This excellent grace only fenceth against temptation quieteth the distressed soule and keepeth it from sinking as once it did Peter Matth. 14.29 This is the only sheild which quencheth all the firie darts of the Deuill Eph. 6.16 and 1. Pet. 5.9 Your adversarie the Deuil goeth about like a roaring lyon whome resist stedfast in the faith This is the victorie also that ouercommeth the world euen our faith 1. Ioh. 5.4 This the conquest ouer the lusts of our owne flesh 1. Thess. 5.8 be sober and put on the brestplate of faith Againe as it moundeth and fenseth so it stilleth the heart disquieted and distressed when it seeth it selfe beset with spirituall wickednesses and lusts and euen almost drowned in the gulfs of sinnefull and earthly courses Therefore the poore Iaylor that could not tell what to doe with himselfe that of an vnhappie man now readie to kill himselfe he might become happie and an heire of saluation was sent no where else by the Apostle but to the doctrine and practise of this grace of faith This only resolueth fully the question Oh what shall I doe to be saued Beleeue in the Lord Iesus and thou shalt be saued hee getteth no other answer of Paul because hee well knew
that no other would haue answered his question nor setled his conscience now touched with sence of his sinne If hee had sent him to the word that could haue done him no good if hee did not mingle it with faith If to his prayers only the prayer of faith is auaileable If to the Sacraments they must be seales of faith or else doe no more good then seales set to blankes If to a good life it must be the life of faith which the iust must liue by If to the Church to ioyne himselfe to that hee must himselfe be first of the houshold of faith Nay more if to Christ himselfe if hee carrie not faith with him hee is after a sort disabled from doing him any good As hee could doe no great workes in Capernaum because of their vnbeleefe only thy faith in the Sonne of God is the beginning and accomplishment of thy happinesse Adde hereunto that it not only remooueth discomfort but bringeth with it all the â—ound ioy and comfort of our liues whence it is that Christian ioy is called ioy of faith and all the Sonnes of faithfull Abraham tread in their Fathers stepps who saw the day of Christ and reioysed because God hath not only reserued mercie for vs but by the faith which his spirit worketh in our hearts he letteth vs know yea and tast what hee hath done for vs so as hence haue we peace with God and with our owne hearts boldnesse in prayer and not patience only but ioy in sorrow thus giue a man faith once and sinne flieth before him bands of temptations are discomfited afflictions dismay him not death and deadly things are disarmed vnto him faith hath gotten and holdeth Christ his victorie his strength his life yea whilest hee walketh in a thousand deaths the faith of his heart hath filled his soule with that heauenly and spirituall ioy which all the world cannot giue neither can it take away Lastly by this worthy grace of faith we are not only brought into the grace by which we stand receiue increase of it through the communion of Christ his death and resurrection as also the inhabitation of the spirit in our hearts but also we are fitted vnto our glorie for faith assureth euery beleeuer of his saluation and euery beleeuer is kept by the power of God through faith vnto saluation which is prepared to be shewed in the last time 1. Pet. 1.5 Thirdly seeing that this is so speciall a grace of God bestowed but on a few it is worth inquirie by what touchstone a man may know the soundnesse of his faith and that it is much more precious then gold And therefore that a man may not be deceiued in a matter of such moment as this is the Scriptures haue furnished vs with such markes and notes as such who will vse diligence in laying their faith thereunto shall certainely know the truth or vnsoundnesse of it for else why should we be commanded to prooue our selues whether we be in the faith or no vnlesse the beleeuer know that he doth beleeue Againe who be they that know not that Christ is in them but reprobates and can Christ liue in any man and he not know it at one time or other and be able to say with Paul I liue not henceforth but Christ liueth in mee and I know whom I haue beleeued Which if any say Paul might know beeing an Apostle and hauing a reuelation which ordinarie men haue not the same Apostle answereth it 1. Cor. 2.12 when bee ioyneth with himselfe all beleeuers we haue not receiued the spirit of the world but the spirit which is of God that we might know the things that are giuen vs of God Now whosoeuer haue receiued this spirit want not this reuelation who if hee reueale vnto vs any thing that is giuen vs of God then would hee not neglect the greatest gift that euer was giuen vs euen Christ himselfe and life eternall through his name The first marke of sound faith is the seat and dwelling of it and that is an humbled soule that longeth and almost fainteth for Gods mercie in Christ that not feeling faith can bitterly complaine for want of it that striueth against doubting because God hath commanded to beleeue that endauoreth to assent to the promise touching forgiuenesse of sinne with purpose to sinne no more this holy seede is sowne in no other ground but this The second marke are the essentiall properties of sound faith and they are three in number 1. It is most pliable to the word of which it is begotten the Iayler as soone as hee was conuerted would but know of the Apostles what hee might doe it will except against nothing that the word enioyneth it will picke no quarrells but with Abraham riseth early to obey God when if hee had reasoned with flesh and blood hee could haue excepted many things which all the wisedome of flesh could neuer haue answered This is that the Apostle ascribeth vnto it that it establisheth the whole law yea the whole word of God the Law and Gospel by prouoking to cheerefull indeauour in the obedience of them both 2. Sound faith being a subsistance it enableth a man to stand vnder a great burden and not be crusht Psal. 46.2 Therefore we will not feare though the earth be mooued Iob will not let his hold goe if the Lord should smite off his hand yea if hee kill him hee will trust still it resteth vpon Gods arme and truth in all estates in life and death whereas euery crosse puffe of winde of temptation or affliction vnsetleth yea and sinketh the vnbeleeuer 3. It beeing a subsistance of things not seene it careth not how little it see the lesse it seeth the more it beleeueth and the lesse it seeth of men and meanes the more it seeth of God It seeth an Almightie promiser who can doe what he will It seeth him that is true of his word who cannot lie and who cannot but doe what he hath said It seeth a mercifull and louing Sauiour whose eyes are vpon them that trust in his mercie and seeing these it seeth enough Besides it estrangeth the heart from the world which it seeth and seeketh an vnseene countrie Abraham Isaac and Iacob acknowledged themselues rather strangers in this world then inhabitants and that they came into it rather to see it and goe through it then dwell or set vp their rest in it It weigneth the heart from the things belowe as the woman at the well once meeting with Christ she forgetteth her waterpot What careth Zacheus for halfe his goods yea or all wheÌ„ Christ once becommeth his ghest and bringeth saluation to his house And on the contrarie it sendeth vp the heart to those treasures which the eye of flesh cannot see but are reserued to the seekers of the countrie where they are And these are the three worthy properties whereby
not to sweare is the next way for a man not to bee trusted and except a man be as blacke and deformed as either the deuill is or can make him by drinking swearing gaming sabbath-breaking and casting off all care of ciuill honestie as well as godlines he may sit alone well enough he hath a great many neighbours that care but a little for his companie What can make it more euidently appeare that numbers there are in this age who neuer knewe and without Gods infinite mercie in their timely conuersion are neuer like to knowe what the blessednesse of remission of sinne meaneth neither in others nor yet in themselues Vse 2. Let no man be discouraged in the pure wayes of God but walke on without wearinesse or faintnesse seeing that whatsoeuer the blinde world may deeme to the contrarie thou who art a beleeuer in the name of Christ hast blessednesse betweene thy hands for thy sinnes are remitted thou must goe in peace And this happinesse by the grace wherein thou standest is surer then that of nature which Adam had in his innocencie that was lost because it was in his owne keeping this is seated in the vnchangeable fauour of God by whose mightie power thou shalt be preserued to the full fruition of it Get faith in thy heart and thou shalt clearely behold thy happinesse if all the world should set it selfe to make thee miserable Get faith into thy soule and thou shalt thinke him only happie whom God so esteemeth although it be the miserie of the world to place happinesse only in miserie Get assurance of faith to claspe the sure promise and word of God and thou shalt possesse in miserie felicitie in sorrow ioy in trouble peace in nothing all things and in death it selfe life eternall FINIS A SHORT ALPHABETICALL TABLE TO LEAD THE Reader more easily into the cheife things contained in this Exposition A Basement of Christ is the Christians advancement 145 A bundle of Popish blasphemies 333 Account must be giuen to God of all things done by vs and receiued of vs. 269 Administration of Iudgement laid vpon the Sonne for sundrie reasons 253 Afflictions though lingring no signe of Gods hatred 203 Agreement of the life of the Saints vpon earth with the life of the Saints in heauen 187 All diligence must be giuen to make our pardon of sinne sure vnto ourselues 359 Anointing of three sorts of persons what it signified 73 Antiquitie of the Gospel and of our religon 48 Apostles peculiar witnesses of Christ and why 217 A proofe by induction that all the Prophets beare witnesse vnto Christ. 288 Attendants and companions of faith 4. 309 A strong motiue to hold on in weldoing 365 B BAptisme often put for doctrine 60 Beleeuers are fellow seruants vnder one Lord. 58 Beleeuers may know they haue faith by fowre marks 306 Beleeuers may and must knowe the pardon of their owne sinnes 345 Benefits flowing from remission of sinne 4. 339 Better to goe to heauen alone then to hell with companie 351 C CAre of Christians must bee to suffer as Christians 135 Care must be had of our receits and expences because we must bee counteable for them 273 Chiefe dutie of euerie Christian whilest he is in this world 337 Children of God delayed often but not denyed in their suits 200 Christ acknowledged our Lord by 4. practises 54 Christ alreadie come prooued 70 Christ his life not monasticall 93 Christ preached to the Israelites two wayes 43 Christ first preached to the children of Israel for 3. reasons 44 Christ Lord of all two wayes 50 Christ both a Lord and a seruant how 51 Christ is not a Iesus but to whom he is a Lord. 53 Christ no sooner receiued gifts and calling but did good with them for our example 81 Christ seasonably preached after Iohns baptisme that is Iohns doctrine of repentance 65 Christ proued the onely Messiah because he was Iesus of Nazareth 69 Christ his dietie prooued by his glorious resurrection 158 Christ by dying offereth and by rising applyeth his one onely sacrifice 162 Christ went about doing good two wayes 82 Christ sent of his Father and came not before he was sent 70 Christ his righteousnesse notably witnessed 127 Christ his two natures liuely set out 128 Christ reputed an arch-traytor in his life and death 137 Christ submitted to the lowest estate of death reasons 5. 151 Christ the Lambe slaine from the beginning how 163 Christ hath powerfully trodden Satan vnder his feete and vnder our feete how 114 Christ rose early in the morning and what we learne thence 198 Christ in respect of himselfe neeedeth not any witnesses and yet he vseth them 218 Christ must be the matter of all our preaching 247 Christians must partake of Christs annointing 77 Christiās must become Kings priests and Prophets 78 c. Christians must imitate Christ in doing good 95 Chosen witnesses of Christ who 214 Comfort of the godly who meet with strange entertainement in the world wher they are strangers 32 Comfort that Christ is stronger then all 124 Common Protestant beleeueth not the Article of free remission of sinnes 358 Communication in sinne sundrie waies but all to be auoided 132 Companions of remission of sinnes 353 Consent of the Church to any doctrine to be required and receiued with fiue seuerall cautions 291 Conditions of reconciliation two 178 Consideration of the last iudgement a ground of the godlies patience 265 Consolations from Christs resurrection 180 Consolation of Gods children that their Sauiour shall be their iudge 255 Consolation issuing from pardon of sinne 244 Crosse of Christ an honourable chariot of our triumph 143 Crosses some more smart and durable why 204 D DAnger of sinne 338 Dauids sinne and punishment both forgiuen though the child must die 330 Death of Christ after a speciall manner infamous 138 Death of Christ hath more power in it then all the liues of men and Angels 142 Death of Christ a destroier of death and all destroyers 164 Death though it remaine after sinne is pardoned both the fault and punishment is notwithstanding remooued 333 Degrees of blessednesse 36◠Devill not cast out but by Christs power 115 Differences betweene Christian and worldly peace 40 Differences betweene Christs annointing and all other 73 Difference betweene Christs miracles and miracles of the Prophets and Apostles 87 Difference betweene the miracles of the Prophets and Apostles those wonders wrought by Satan in three things 89 Difference betweene the life of the naturall and regenerate man in matters both ciuill religious 184 Difference betweene Ciuill and Ecclesiasticall power 222 Difference betweene the kingdome of Christ and Antichrist 223 Diuinitie of Scripture prooued 46 ENemies euen spirituall not only foyled by Christ but made after a sort freindly 175 Essentiall properties of faith 3. 308 Evangelists all large in the Article of Christ his resurrection Why. 155 Euery thing must be esteemed in the measure and degree of the goodnes of it 348
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
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