all stand before the Tribunal of Christ to the Statutes of the former bookes who can answere All our helpe is in this latter booke we flie to the Gospel We behold the Lambe of GOD that taketh away the sinne of the vvorld and comfort our selues that if any man sinne wee haue an Aduocate vvith the Father Iesus Christ the righâ—…ous and hee is the propitiation for our sinnes Now as Festus said to Paul Hast thou appealed vnto Caesar vnto Caesar shalt thou go So hast thou appealed to the Gospel thou shalt goe to the Gospel for thy tryall Vel te totaliter absoluit vel te capitaliter damnat It shall either throughly iustifie thee or extremely condemne thee The Spirit shall conuince the world of sinne saith Christ Because they beleeue not on mee Now what is the holy Ghosts iudgement here will be Christs hereafter But why are they condemned of sinne for not belieuing 1. Because other sinnes are condemned by nature and Law as murder adulterie both among Iewes and Gentiles but not to belieue is the proper sin of Christians and it is a grand sinne because they haue the doctrine of faith 2. Because infidelity is the roote of all sins as faith is of all good works the want of faith leads from transgression to presumption from presumption to despaire 3. Especially because faith takes away the guilt of all sinnes and freeth from condemnation but infidelitie retaines the guilt of it selfe and others Omnia peccata per infidelitatem retinentur per fidem remittuntur Aug. Luther hath it out of Augustine Nullum peccatum nisi infidelitas nulla iustitia nisi fides There is no sinne but infidelitie no righteousnesse but faith Not that Adultery Intemperance Malice are no sinnes but Infidelitate manente manet omne peccatum eadem decedente absoluâ—…tur omnia quoad reatum Vnfaithfulnesse remaining euery sinne remaines that departing euery sinne is pardoned and quite taken away in respect of the guiltinesse Peccata sunt tua peccata non sunt After thou becommest a Beleeuer the sinnes thou doost are sinnes but not thy sinnes because they are forgiuen thee This appeares by the purpose of Christs comming which was to dissolue the works of the deuil belieue on him thy sins are dissolued absolued thou art as if thou neuer hadst offended Non quòd peccatuÌ„ omninò non erit sed quòd non omninò impâ—…atum erit Not that sinne altogether should not be but that it shall not be imputed How quicke a riddance penitent faith makes with our sinnes They are too heauy for our shoulders faith presently turnes them ouer to Christ. Whereas there would goe with vs to iudgement a huge kennell of lusts an Army of vaine words a legion of euill deedes faith instantly dischargeth them all kneeling downe to Iesus Christ beseeching him to answere for them Therfore make we much of faith if our soules be ballaced with this they shall neuer shipwracke Aâ—…asuerus had many virgins none pleased him like Ester none pleaseth God but faith all the rest for her sake Shee is that Iudith that saueth the life of all thy good workes by cutting off the vsurping head of Satan Thou canst not be vnwelcome to God if thou come with confidence nothing more offends God then the not taking his word Sinne offends his Law but vnbeliefe offends his Gospel Though we doe not what he bids vs yet let vs be sure he will doe what he tells vs. It is good to obey the former better to belieue the latter because he is more able and more good then we Well now after this Gospel we must be iudged so Paul writes to his Romanes GOD shall iudge the secrets of all hearts by Iesus Christ according to my Gospel Thou canst not satisfie the Law therefore study thy soule an answere to this booke Otherwise saith Christ The vvord that I haue spoken the same shall iudge thee in the last day The Sermons thou hast heard shall rise vp in iudgement to condemne thee Hence arise three conclusions 1. It is no presumption for a Christian to belieue the pardon of his sinnes in Christ for to doe the will of God is not to presume If we doe not belieue this Christ shal iudge vs damnable by the Gospell therefore if wee doe conscionably belieue this he shall acquite vs by the Gospel Non est praesumptio credentis vbi est authoritas iubentis There is no presumption in man to belieue it when there is the authority of God to command it Of all things in a Christian God doth not loue a nice dainty and maidenly faith He loues to haue a mans modesty bashfull his humility fearefull his penitence sorrowfull his patience ioyful his compassion pitifull but he loues a faith that hath boldnesse in it That is not afraid to trouble God with aâ—…iance or suppliance but is confident ruat â—…rcus et ortus Without faith it is dangerous pressing into the Presence Chamber as it was to the marriage without the wedding garment but in faith Sequere et consequere qui cupit capit speake and speed Whatsoeuer you shall aske the Father in my Name hee will giue it you It is no sin to trust God with thy soule Paul teacheth it by example I know whom I haue beleeued that he will keepe that I haue committed to him against that day Peter by counsel Commit your soules to God in weldooing It is no sin to call God Father for he hath sent the Spirit of his Son into our hearts crying Abba Father It is no sin to trouble him with our suites Let vs draw neere with a true heart in full assurance of faith Not to doe this faithfully is against the Gospel therefore to be iudged of that sinne The infallible certaintie of a true Christians saluation is knowne to himselfe and cannot be doubted vvithout sinne For if it be sinne to distrust this it is then righteousnesse to belieue it The summe of the Gospel is mans saluation by Christ he that belieues not this belieues not the Gospell and he that knowes the Gospel and belieues it not shall by it be condemned Now God in the Gospel doth not require that absolute perfection which he did in the Law vnder the perill of damnation but qualifies the rigour of the Law by the satisfaction of a Mediator So that the Gospell accepts the intent and endeuour for the act as the will to repent for penitence and the wil to belieue for faith It is then not onely a weakenes but a wickednes to distrust Gods mercy in thy saluation let not this faultiudge thee before Iesus Christ. 3. The Gospel requires probation of faith by a good life Norma fides forma vitae as we belieue we must liue Doe we belieue Christ hath redeemed vs We must liue like such as are redeemed if freed let vs demeane our selues as children of freedome It is nothing at this iudgement to say
them Vnto them were committed the oracles of God They were first dâ—…positarij then oeconomi dispensers For out of Sion shall goe forth the Law and the word of the Lord from Ierusalem He sheweth his word vnto Iacob his statutes vnto Israel he hath not dealt so with any Nation So Christ to the Samaritan woman Saluation is of the Iewes Now as this crediting facit ad honorem persona cui confidimus Ambr. makes to the honour of the person whom we credit This was a great credit to the Iewes so it brings them to a strict account exigendum cum vsâ—…is as in the Talents God lookes for his owne with vsury Some of them kept them in their hands but not in their hearts alijs magis profuâ—…ura quà m ipsis Erasm. for the benefit of other more then of themselues Now this booke is the Touchstone or tryall of our workes whatsoeuer wee haue eyther thought said or done is eyther with or against this Law of God How we wrangle heere to iustifie many things which there will not abide the tryall How many arguments doth a contentious man produce to countenance his wrangling Law-suites Defensio iuris Intentio legis retardatio iniuriarum The defending of his right the purpose of the Law the keeping backe of iniuries forbeare one wrong and prouoke more and Correctio iniustorum the punishing of euill doers and be not these smooth colours who can now say Peccasti in litigando thou hast done ill in going to law but still we reckon vvithout our Oast thou thinkest thy penny good siluer as the foole thought his peble a diamond bring it to the test There is vtterly a fault among you because ye goe to law one with another Whether vvill God iudge thee according to thine owne humour or according to this precept Alas he vvill then try thee Secundum legem suam non secundum legem tuam after his law not after thy lust It is opus carnis and will not abide tentationem ignis Contention strife variance are works of the flesh they which do such things shall not inherit the kingdom of God Hell fire wil confute alreasons So among others an angry word calls on a challenge they haue plausible reasons for it Their credit lyes vpon it and better lose life then reputation If being wronged they chalenge not or being chalenged they answere not the vvorld condemnes them cowards So they fight not so much against anothers life as against their owne reproach This were somewhat if it were tam bene quà m magnè propositum if the proiect were as Christian as it is Romane Now they must go to the field pray embrace forgiue then fight and kill But is this the Law that God vvil iudge by no that Law is Thou shalt not kill But perhaps they purpose not to kill yet saith God Returne not euil for euil how doth this agree with thy color humor Yet more peremptorily Aâ—…enge not your selues but giue place vnto wrath For vengeance is mine sayth the Lord. Will you steale this from him in a glorious theft hazard your soule more then your body thrusting one vpon an enemies sword the other on Gods sword Will you meet together in so bloudy a designe wherein vterque letaliter peccat saepe alter aeternaliter perit both sinne deadly often one or both perish eternally Thus your pretences may blanch it ouer with the name of honour but the law you must be tried by will finde it homicide For Vsury how is it bedawbed with arguments probabilities patronages examples Bookes haue been written to iustifie it But none of these is that law wherby the Vsurer must be iudged They doe not onely reason thus I must giue to the poore therefore I must take vsury of the rich an argument of Stand-gate hole I may robbe some that I may giue to others But they defend it by Scripture If thou lend money to the poore thou shalt not lay vpon him vsury Not on the poore therefore they inferre vvee may lay it on the rich Robbe not the poore because hee is poore faith Salomon therefore wee may robbe the rich because he is rich and can spare it Is not this a goodly strong argument So because it is said Exo. 22. 22. Ye shall not afflict the widow or fatherlesse child it must needes follow that they may trouble a woman maried or a child that hath a father There are infinite excuses but the Law of triall is Thou shalt not lend vpon vsury studie an answere to that question As much may be said for Impropriations what shall become of all our legal pleas our Alienations Prohibitions Customs Fines all fine excuses when Christ shal set the sacrilegious before him and read this Law Thou shalt not robbe God of his tythes and offerings VVhere now are all reasons and excuses This spirituall Court will admit of no corrupt customes no deuices Mee thou hast robbed by me thou shalt be condemned Lord enter not into iudgement with vs who shall be iustified in thy sight We cannot answere ex millibus vnum one of a thousand Helpe vs O thou Iudge and Sauiour let thy mercy as Iesus help vs against thy Iustice as Iudge VVe must come vnder probation defend vs from reprobation and let vs find approbation not for our workes but thy mercies O blessed Redeemer Amen Lastly others are to be iudged by the Gospell and this certainly bindeth our conscience heâ—…e for it shall iudge vs hereafter He that beleeueth not on Christ is condemned Now the Gospel requires of vs two things Faith and Obedience Faith Repent and beleeue the Gospel Obedience Ye haue obeyed from the heart that forme of doctrine Which obedience must be Prompta yee haue obeyed voluntaria from the heart discreta that true forme of doctrine Lyran. Indeed Obedientia Euangelica est ipsa fides Many thinke they are not bound to beleeue the Gospel but by this they shall be iudged True it is that all are not bound to it they to whom Christ neuer spoke was neuer spoken haue an excuse not of euery sinne but of this sinne that they haue not beleeued on Christ. It is obiected The Law bound all therefore the Gospel bindes all No for the Law was giuen to mans nature so though the knowledge was lost by mans default yet the bond remaines on Gods part The Gospel was neuer giuen to mans nature but after the fall and is aboue nature Adam was the roote of mankind in respect of nature not in respect of grace When God gaue the Law to him hee bound him and all his posterity to keepe it When he gaue the Promise to him faith to beleeue it hee did not withall giue it to all mankind Neither if Adam had afterwards falne from faith should all mankind haue falne with him The first Adam was not the roote of the Promise but the second But now to our selues we must
put on obedience if for stubbornnesse he must put on patience he must serue if he will deserue this God alone cannot doe if to die he must be mortall this onely God cannot be Therefore this Mediator is made man to be himselfe bound as he is GOD to free others that are bound Man to become weake God to vanquish Man to die God to triumph ouer death This is that sacred Ladder whose top in heauen reaching to the bosome of God expresseth his Diuinitie his foote on earth close to Iacobs loynes witnesseth his Humanitie We are bankrout debters God is a sure Creditor Christ sets all on his score We are ignorant Clients God is a skilfull Iudge Christ is our Aduocate to plead our cause for vs. God is a iust Master we are vnfaithfull vnfruitfull vnprofitable seruants this Mediator takes vp the matter betweene vs. Of the new Couenant For Moses may seeme to be a Mediator of the Old Couenant I stood between the Lord and you at that time to shew you the Word of the Lord. This Mediatorship of the New couenant is a high office competible to none but the Lord Iesus Who should appeare betweene a iust God and sinfull men but he that is mortall with men and iust with God It is a Couenant for there is something agreed on both sides we couenant to belieue and God to forgiue A New couenant there was cold comfort for vs in the old A man reading Fac hoc et vines Doe this and thou shalt liue thinks of it as if he were bidden to catch a starre from the firmament take it for his labour But in the New Crede et vine belieue liue for euer The condition on mans part is belieuing the couenant on Gods part is Sauing Now though it be true that it is as easie for man of himselfe to fulfill the Law as it is to belieue the Gospel yet the New couenant Dat credere giues a man power to belieue for faith is the faire gift of God Praecipit non adiuvat Lex offert et affert Euangelium The Law giues commandement but not amendment the Gospel brings saluation to our hearts our hearts to saluation As it chargeth vs so it aydeth vs. As this Mediator giues Fidem quam credimus the faith which we belieue mercy and remission so also Fidem qua credimus the faith whereby we belieue grace to apprehend this mercy Christ hath obtained a more excellent ministery by how much also he is the Mediator of a better Couenant which was established vpon better promises Briefely here consider the excellencie of this New and Euangelicall Couenant aboue the Old and Legall In the beginning God made man righteous for he created him in his owne Image which the Apostle saies consisted in righteousnesse and the holinesse of truth But man soone defaced this goodly and godly picture This I haue found that God made man righteous but he sought out many inuentions waves to make himselfe wicked and wretched Hence it followed that our restitution was a greater work then our constitution The house was with more ease built vp new then repaired being old and ruinous That was done per verbum enuntiatum this per verbum annuntiatum There he spake the word and all things were created here the Word was made flesh Fecit mira tulit dira passus dura verba duriora verbera There it was done by saying Dic verbum tantùm here by doing yea by dying suffering grieuous words more grieuous wounds Factus in terris fractus in terris There all begun in Adam who was Terrae filius a sonne of the earth here all in Christ who is Coeli Dominus the Lord of Heauen Spirituall life is better then naturall firmer surer There man had onely a power to stand but with it a power to fall according to his owne pleasure heere he hath a certaintie of inseparable coniunction to Christ. He so stands as neuer to fall so liues as neuer to die so is loued as neuer to bee hated There Adam and Eue were married to propagate filios carnis children of the flesh heere Christ is married to his Church to beget filios spirituales children in the Spirit and that with a bond neuer to be diuorced Thus at first God commanded that to exist which was not before now he makes one contrary to be changed into another flesh into spirit darknesse into light corruption into holinesse greater miracles then changing stones into bread Dignus vindice nodus a knot worthy the finger of God to vntie Here is the wonderfull worke of the New Couenant we were made Ex spirituoris redeemed ex sanguine cordis created by the breath of Gods mouth but saued by the bloud of his heart Therefore not sixe Cherubims as in the vision of Esay nor foure and twenty Elders as in the Reuelation of Iohn but a royall Armie of heauenly souldiers were heard praysing GOD at the birth of Iesus Christ. In summe there is but one Mediator of the New Couenant neither Saint nor Angel hath any part in this dignity Melancth Idem est multos Deos fingere ac sanctos mortuos inuocare to worship old Saints is to make new Gods He that shall pray to dead men dishonours the liuing Mediator Saint Paul saith expresly There is one God and one Mediator betweene God and men the man Christ Iesus Whence it is manifest that it is the same blasphemous presumption to make moe Mediators then one that to make moe Gods then one Heere the Romanists distinguish Christ is the sole Mediator of Redemption not of Intercession Opus est mediatore ad mediatore Christum VVee must haue a Mediator of intercession to this Mediator of redemption A blind answere for Paul directly there speakes of prayers and Intercession ver 1. c. But say they Our prayers are to be made to God alone tanquam per cum implenda because our desires are fulfilled onely by him but vnto the Saints tanquam per eos impetranda because they are obtained by them As if Christ were so busie that hee could not tend to heare vs or so stately that hee vvould not bend to heare vs or so vniust as to deny his owne Venite and not to performe his promise Come vnto me all that labour We oppose against them that comfortable saying of S. Iohn If any man sinne we haue an Aduocate with the Father Iesus Christ the righteous They answere Indeed Christ is our chiefe Aduocate Saints and Angels secondary or subordinate Aduocates But the word Aduocate is borrowed of the Lawyers signifies him only that doth plead the iustice of his clients cause A stranger in the court may become a petitioner to the Iudge intreat fauor for the person guilty but Aduocates are Patrons Proctors of their Clients Angels in heauen Saints on earth are suitors in our behalfe to God but Christ alone is our Aduocate And
Pluck thy selfe vp by the rootes and plant thy selfe in the sea and it shall obey them yet reprobates also had it for euen they that are cast out with a Discedite à me plead this In thy name haue we cast out deuils and done many wonderfull workes But it was not this faith 5. There is a faith that beleeues to go to heauen though it bend the course directly to hell that thinks to arriue at the Ierusalem of blessednesse through the Samaria of prophanenesse a presumption but it was not this faith 6. There is a faith that beleeues a mans owne mercy in Iesus Christ and liues a life worthy of this hope and becomming such a prosession and it was this faith that our Sauiour commendeth When Samuel came to anoint one of the sonnes of Iesse Eliab was presented to him and he said Surely the Lords Anointed is before him He was deceiued hee might haue a goodly countenance and a high stature but it was not he Then passed by Abinadab nor is this he then Shammah nor is this hee Then seuen of his sonnes were presented The Lord hath chosen none of thâ—…se Be here all saith Samuel Iesse answered No the yongest is behind and he keepeth the sheepe Then said Samuel Send and fetch him for we will not sit downe till he come When he was come he was ruddy and withall of a beautifull countenance and goodly to looke on And the Lord said Arise and anoint him for this is he If wee should make such a quest for the principall Grace Temperance is a sober and matronly vertue but not shee Humility in the lowest is respected of the Highest but not she Wisedome is a heauenly grace similisque creanti like the Maker but not shee Patience a sweet and comfortable vertue that lookes cheerefully on troubles when her brest is red with the bloud of sufferance her cheekes are white with the purenesse of innocence yet not shee Iustice hath a hand spotlesse as the brow of heauen a heart transparant as Christall a countenance able to daunt temptation it selfe yet not she Charity is a louely vertue little innocents hang at her brests Angels kisse her cheekes Her lips are like a threed of scarlet and her speech is comely her Temples are like a Pomegranate within her lookes all the ends of the earth call her blessed yet not shee Lastly Faith appeares beautified with the robe of her Sauiours righteousnesse adorned with the iewels of his graces and shining in that fairenesse which hee gaue her Iam Regina venit now comes the Queene of Graces This is she Now as Faith excells all other graces so there is a speciall degree of faith that excells all other degrees For euery faith is not a sauing faith The King of Syria commanded his Captaines y Fight neither with small nor great saue onely with the King of Israel How should they know him By his Princely attire and royall deportment Perhaps they met with many glorious personages slew heere and there one none of them was the King of Israel Setting vpon Iehoshaphat they said Surely this is the King of Israel no it was not One drew a bow at a venture smote a man in his Charet and that was the King of Israel The faith that belieues Gods Word to be true is a good faith but not Illa fides that sauing Faith The faith that beleeues Christ to be the worlds Sauiour is a true faith but not that faith The faith that belieues many men shall be saued is vera fides non illa fides a true faith but not that faith The faith that beleeues a mans owne soule redeemed iustified saued by the merits of Iesus Christ not without vvorks answerable to this beliefe this is that faith That was the King of Israel and this is the Queene of Israâ—… all the other be but her attendants There is Fides Sentiends Assentiendi and Appropriandi a man may haue the first and not the second he may haue the first and second and yet not the third but if he haue the third degree he hath all the former Some know the truth but doe not consent to it some know it and assent to it yet beleeue not their owne part they that belieue their own mercy haue all the rest As meat digested turnes to iuyce in the stomake to bloud in the liuer to spirits in the heart so faith is in the braine knowledge in the reason assent in the heart application As the child in the wombe hath first a vegetatiue life then a sensitiue last a rationall So faith as meere knowledge hath but a vegetation as allowance but sense onely the applying and apportioning the merites of Christ to the owne soule by it this is the rationall the very life of it But thus we may better exemplifie this Similitude The vegetatiue soule is the soule of plants and it is a true soule in the kind though it haue neither sense nor reason The sensitiue soule is the soule of beasts a true soule includes vegetation but is voide of reason The rationall soule is the soule of man a distinct soule by it selfe comprehends both vegetation and sense hauing added to them the perfection of reason So there are three kindes or degrees of Faith 1. To belieue there is a God this is the faith of Pagans and it is a true faith though it neither belieue the Word of God nor mercy from God 2. To belieue that what God sayes is true this is the faith of deuils and reprobates and a true faith including the faith of Pagans and going beyond it yet it apprehends no mercy 3. To belieue on God to rely vpon his mercy in Christ and to affie their owne reconciliation this is the faith of the Elect comprehends both the former yet is a distinct faith by it selfe This faith onely saues and it hath two properties 1. It is a repenting faith for Repentance is Faiths Vsher deawes all her way with teares Repentance reades the Law and weepes Faith reads the Gospell and comforts Both haue seueral bookes in their hands Poenitentia intuetur Mosem Fides Christum Repentance lookes on the rigorous brow of Moses Faith beholds the sweet countenance of Christ Iesus 2. It is a working faith if it worke not it is dead and a dead faith no more saues then a painted fire warmes Faith is a great Queene her cloathing is of wrought gold the virgins her companions that follow her are good deeds Omnis fidelis tantum credit quantum sperat amat quantum credit sperat amat tantum operatur A Christian so farre beleeues as he hopes and loues and so farre as he belieues hopes and loues he workes Now as Moses is said to see him that is invisible because he saw his back-parts and as when we see the members of the body mouing to their seuerall functions we know there is a soule within albeit vnseene so faith cannot
and faculties run to the soule to saue that which is principall The bloud and spirits striue to saue the life of the bodie faith hope to saue the life of the soule So that at the suddaine assault of some daunger a man shall best iudge of his owne heart It may bee at other times a dissembler for mans heart is false who can know it yet at such time it will manifest it selfe and cannot deceiue If God hath beene our familiar friend and accustomed helper danger doth not sooner salute vs then we salute him by our prayers The first thought of our hearts is Iesus Christ the first voyce of our lips is Peters on the sea in such an extremitie Lord saue mee our faith is reposed on his wonted mercy and protection Wee know whom we haue beleeued Daniell cals on GOD ere hee fals to the Lions this stoppes their mouthes The wicked in such miserie are either heauie and heartlesse as Nabal whose heart dyed within him and he became as a stone Or desperate as Iulian throwing his bloud vp into the ayre with a blasphemous confession Or sottish as these here running to the mountaines vnprofitable vnpossible helpes When the blow of vengeance strikes the couetous he runs to his counting house if his bagges can giue him no succour he is distracted If any broken reed bee their confidence in these ouerwhelming woes they catch drowning hold of that so they and their hopes perish together There are some whose tongues are so poysoned with blasphemie that in an vnexpected accident the very first breath of their lips is a curse or an oath As if they would sweare away destruction which euery vngodly speech drawes on neerer If these men hadde beene acquainted with God in faire weather they would not forget him in a storme But they that will haue no familiaritie with God in peace shall haue him to seeke in extremitie When therefore some sudden perill hath threatned thee with terrour note seriously how thou art affected Though the danger came vnlook'd for let it not passe vnthought of but as thou blessest God for deliuery so examine the good or ill disposednesse of thine owne heart If thou find thy selfe couragious and heauenly minded on thy confidence in God take at once assurance of thy faith and Gods mercie Hee that nowe stood by thee will neuer leaue thee If otherwise lament thy sinnes which darken thy soules way to the mercie-seate and beseech Iesus Christ to store thy heart with better comforts If thy treasure be in heauen and thy soule hath beene vsed to trauell often thither when danger comes it knowes the way so well that it cannot misse it 2. Affirmatiuely this presents a soule amazed with feare and follie They call to the Mountaines that can neither heare nor answere When the world was destroyed with water men climbed vp to the tops of the Mountaines when it shall be dissolued with fire they will desire the holes of the rockes and to lie vnder the hils The mountaines are but swellings of the earth and the rockes are surd things that haue no eares can they heare or if they heare can they answere or if they answere can they saue when the graues must vomite vp their dead shall the rockes conceale the liuing Those fiue Kings could not be hid in the caue of Makkedah from Ioshua and shall any caue hide from Iesus Whiles guilt and feare consult of refuge how vaine shifts they imagine Adam would hide his disobedience in the bushes Saul his rebellion in the crowd of the people So the hood-wink'd foole seeing no body thinkes no body sees him Helplesse euasions when Adoniah heard the trumpets sounding at Salomons coronation he quaked and fled to the hornes of the Altar When the vngodly shall heare the Archangels Trumpe proclaiming the coronation of Christ they haue no Sanctuarie they neuer loued it in all their liues but flie to the rockes and mountaines The graue is a darke and priuatiue place yet as a prisoner that comes out of a sordid and stinking dungeon into the open ayre for his triall in a desperate cause had rather keepe the prison still So these reprobates newly raysed from the earth cry to it to receiue them againe glad to remaine though not on the face of it with pleasure in the bowels of it with rottenesse and solitude rather then in the open light to come before the iudgement seat of Christ. The graue is a drowne-bed to hell They suddainly start out of their sleepe and meet with gastly amasednesse at the mouth of their sepulchers beholding on the one side sins accusing on another side hellish fiends vexing an anguish'd conscience burning within heauen earth without aboue them the countenance of an angry Iudge below them a lake of vnquenchable fire round about howling and bitter lamentations no maruell then if at the worlds end they be at their wittes end and cry to the mountaines Fall on vs. Let all this declare to men the vanitie of their worldly hopes God is the Preseruer of men not hils rocks The rich man is brought in vpon a Premunire can his gold acquit him in this Starre-chamber The Epicure thinkes to drowne sorrow in lustie wines the oppressor mistrusts not the power of his owne hand the proud refugeth his troubled heart in his trunkes the lustfull in his punkes what is this but running to rockes and mountaines Thus madly doe men commit two errors Ier. 2. They forsake the creator which would neuer forsake them and adhere to the creatures which can neuer helpe them O Lord the hope of Israell all that forsake thee shall be ashamed and all that depâ—…t from thee shall be written in the earth Nowe at this day perhaps they would seeke to the Lord but they are answered Goâ—… to the gods whom ye haue serued Loe then of these gods they shall be wearie as in the 2. of Esay where these very words of my Text are deliuerd ver 19. They shall goe into the holes of the rockes c. it is immediatly added In that day a man shall cast his Idols of siluer and his Idols of gold which he made for himselfe to worship 〈◊〉 the moules and to the battes Euen the spirituall Idolater the Couetous shall throw his Images golden or siluer shrines for the Diana of his auarice his damned coyne to combustion with a vae Woe vnto it it hath lost my soule As the sicke stomacke lothes the meate whereof it surfetted Well let vs leaue inuocation to these Rockes worldly refuges and remember that there is one to be called on who is onely able to defend vs a spirituall holy and happy Rocke Iesus Christ. Dauid often cals God his Rocke and his refuge A rocke that beares vp the pillars of the world Their Rocke is not as our Rocke euen our enemies themselues being iudges He that builds his house of assurance on this rocke shall stand
word beleeuing onely so much as you list Faith is holy and catholicke if you distrust part of Gods word you prepare infidelitie to the whole Did God promise Christ and in the fulnes of time to send him Then since he hath againe promised him and appointed a day wherein he will iudge the world by that man he shall come As certainly as he came to suffer for the world so certainely shall he come to iudge the world Christ was once offered to beare the sinnes of many and vnto them that looke for him shall he appeare the second time without sinne vnto saluation He that kept his promise when he came to die for vs followed by some few poore Apostles will not breake it when he shal come in glory with thousaÌ„ds of Angels Neither did God onely promise that Christ should come but that all beleeuers should be saued by him As many as receiued him to them gaue he power to be the sonnes of God euen to them that beleeue on his Name Misit filium promisit in filio vitam He sent his Sonne to vs and saluation with him Wretched and desperate men that distrust this mercie Whosoeuer beleeues and is baptised shall be saued Whosoeuer Qui se ipsum excipit seipsum decipit Did not God spare to send his promised sonne out of his bosome to death and will hee to those that beleeue on him deny life No all his promises are Yea and Amen in Christ may these also be Yea and Amen in our beleeuing hearts A yeelding Deuill could say Iesus I knew yet some men are like that tempting deuill Math. 4. Si filiu Dei sis If thou be the sonne of God Si if as if they doubted whether he could or would saue them Is come There is a threefold Comming of Christ according to the threefold difference of Time Past Present Future As Bernard Venit Ad homines In homines Contra homines 1. First for the time past he came among men Iohn 1. 1. The word was made flesh and dwelt among vs. 2. For the present he comes into men by his Spirit and grace Reu. 3. I stand at the dore and knock if any open vnto me I will come into him 3. For the time to come hee shall come against men Rom. 2. At the day when God shall iudge the secrets of all hearts by Iesus Christ. Or as it is wittily obserued the Sunne of righteousnesse appeareth in three signes Leo Virgo Libra 1. In the Law like a Lyon roaring out terrible things with a voice not indurable And they sayd to Moses Speake thou with vs and we will heare but let not God speake with vs least we die 2. In the Gospell hee appeared in Virgo an Infant borne of a virgin Math. 1. 25. 3. At his last Audite hee shall appeare in Libra weighing all our thoughts words and workes in a balance Behold I come quickly my reward is with me to giue euery man according as his worke shal be Is come He was not fetched not forced sponte venit of his owne accord he is come No man taketh my life from me but I lay it downe of my selfe Ambrose on these words of Christ Are ye come out against a theefe with swords and staues to take me Stultum est cum gladijs eum quarere qui vltro se offâ—…rt It was superfluous folly to apprehend him with weapons that willingly offered himselfe to seeke him in the night by treason as if he shunned the light who was euery day teaching publiquely in the Temple Sed factum congruit tempori personis quia cùm essent tenebrae in tenebroso tempore tenebrosum opus excercebant The fact agrees to the time and Persons they were darknesse therefore they doe the worke of darknesse in a time of darknesse Indeed hee prayes Father saue mâ—…e from this houre but withall hee corrects himselfe Therefore came I to this houre But he is said to feare dâ—…th Hebr. 5. What is it to vs Quòd timuit that hee feared nostrum est quòd sustinuit that hee suffered Christs nature must needs abhorre destructiue things but his Rationall ouercame his Naturall will Hee feared death Ex affectu sensualitatis not Ex affectu rationis Hee eschewed it secundum se but did vnder goe it propter aliud Ex impetu naturae hee declined it but ex imperio rationis considering that either hee must come and die on earth or wee all must goe and die in hell and that the heads temporall death might procure the bodies eternall life behold the Sonne of man is come Neither was it necessary for him to loue his paine though hee so loued vsto suffer this paine No man properly loues the rod that beats him though hee loues for his soules good to be beaten As Augustin sayd of crosses Tollerare iubemur non amare Nemo quod tollerat amat etsi tollerare amat We are commanded to beare them not to loue them No man that euen loues to suffer loues that he suffers Voluntarily hee yeelds himselfe saluting Iudas by the name of Friend Amice â—…r venis He suffered not his followers to offend his enemies nor commands the Angels to defend himselfe O blind Iewes was it impossible for him de paruo slipite ligni descendere qui descendit a coelorum altitudine to come downe from a peice of wood that came downe from heaueÌ„ Nunquid tua vincula illuÌ„ possunt teâ—…ere quem câ—…li non possunt capere Shall your bonds hold him when the heauens could not containe him He came not to deliuer himselfe that was in freedome but to deliuer vs that were in bondage Is come Is Christ come to vs and shall not wee come to him Doth the Sonne of God come to the Sonnes of men and doe the Sonnes of men scorne to come to the Sonne of God Proud dust wilt thou not meet thy maker If any aske Whether is thy beloued gone that wee may seeke him with thee The Church answers My beloued is gone downe into his garden to the beds of spices to feed in the gardens and to gather Lillies You shall haue him in his Garden the Congregation of the faithfull Wheresoeuer a number is gathered together in his Name Behold Venit ad limina virtus Manna lies at your thresholds will you not goe forth and gather it The Bridegrome is come will you not make merrie with him The nice piece of dust like Idolatrous Ieroboam cryes the Church is too farre off the iourney too long to Christ. Hee came all that long way from heauen to earth for vs and is a mile too tedious to goe to him Goe too sede ede perde sit still eate thy meate and destroy thy selfe who shall blame the iustice of thy condemnation But for vs let vs leaue our pleasures and goe to our Sauiour Non sedeas sed cas ni pereas
the musician of crotchers the Seminary of equivocations The glutted Epicure dreames of dainty dishes and fat morsells The thirsty drunkard dreames of his licour and behold he drinketh but awake his thirst is not satisfied The vsurer dreames of his trunckes that he is telling his gold and starts as if euery rat were a thiefe breaking in vpon him The timorous dreame that they are flying before ouertaking danger The Lustfull imagines his desired embracings The angry that he is fighting killing spoyling The secure that they are wilstling singing dancing The ielous man dreames of his wiues errors when she lyes chastly by his side The ambitious that he is kissing the kings hand and mounted into the saddle of honour The ouercharged mind dreames of his employment For a dreame commeth through the multitude of businesse 2. Preternaturall and these are either Ad Errorem Terrorem Whereof the first is wrought by Satan Permittente Deo God suffering it The second by God mediante Diabolo Satan being a mediate instrument 1. There are Dreames for Error wrought by the meere illusion of Satan whom God once suffered to be a lying Spirit in the mouth of 400. Prophets Hee working vpon mans affections inclinations and humours causeth in them such dreames as seduce them to wickednes and induce them to wrechednes They write of one Amphiaraus an Argiue Soothsayer that by a dreame hee was brought to the Theban voyage wher 's Hiatu terrae absorbetur he was swallowed vp of the earth So Pharaohs Baker was encouraged to hopefull error by a dreame So was that monstrous hoste of Midian ouerthrowne by a Dreame of a Barley cake that hit a Tent and ouerwhelmed it which was interpreted the Sword of Gideon 2. For Terror Iob sayes that Deus terret per somnia per visiones horrorem incuiit God strikes terror into the hearts of the wicked by Dreames As a Malus genius is said to appeare to Brutus the night before his death or as the face of Hector was presented to Andromache Polydore virgil records the dreame of that bloudy tyrāt Richard 3. that in a dreame the night before the battaile of Bosworth field he thought all the deuils in hell were haling and tugging him in pieces and all those whom he had murdered crying shricking out vengeance against him Though hee thinkes this was more then a dreame Id credo non fuisse somnium sed conscientiam seelerū He iudged it not so much a dreame as the guiltie conscience of his own wickednes So to Robert Winter one of the powder-traytors in a dreame appeared the gastly figures and distracted visages of his cheefe friends and confederates in that treason not vnlike the very same maner wherin they after stood on the pinnacles of the Parliament house 3. Supernaturall such as are sent by diuine inspiration and must haue a diuine interpretation Such were the dreames of Pharaoh expounded by Ioseph the dreames of Nebuchadnezzar declared by Daniel Of these were two sortes 1. Some were mysticall such as those two kings dreames and Pharaohs two officers whose exposition is onely of God So Ioseph answers Are not interpretations of the Lord So Nebuchadnezzar to Daniel Thou art able for the spirit of the holy God is in thee The Sorcerers and Astrologers dearly acknowledged their ignorance with their liues Thus Pharaoh may dreame but it is a Ioseph that must expound it It is one thing to haue a representation obiected to the fantasie another thing to haue an intellectuall light giuen to vnderstand it 2. Others are demonstratiue when the Lord not onely giues the dreame but also withall the vnderstanding of it Such were Daniels dreames these Wisemens Iosephs in this chapter Wherein was a Vision Pro uision a vision what to doe a prouision that no harme might come to Iesus These dreames were most specially incident to the new Testament when God at the very rising of the Sunne began to expell the shadowes of darke my steries And it shall come to passe in the last dayes saith God I will powre out of my Spirit vpon all flesh and your sons your daughters shall prophecie your young men shall see visions and your old men shall dreame dreames Now the Sunne is gotten vp into the midst of heauen the Gospel into the ful strength these shadowes vanish the more light the lesse shadow So that now to expect reuelation of things by dreames were to intreat God to lend vs a candle whiles wee haue the bright Sun The superstitious Papists are s◅ill full of these dreames and find out more mysteries in their sleepe then they can well expound waking The Abbot of Glastenbury when Ethelwold was Monke there dreamt of a tree whose branches were al couered with Monks cowles on the highest bough one cowle that ouertop'd all the rest which must needs be expoūded the future greatnes of this Ethelwold But it is most admirable how the Dominicke Friers make shift to expoūd the dreame of Dominickes mother which she had when she was with child of him that she had in her wombe a wolfe with a burning torch in his mouth Say what they will a wolfe is a wolfe still that order hath euer carried a burning torch to scorch their mother the Church But there is no dreame of theirs with out an interpretation without a prediction And if the euent answere not their foretelling they expound it after the euent If one of them chance to dreame of a greene garden he goes presently and makes his will Or if another dreame that he shakes a dead friend by the hand he is ready to call to the Sexton for a graue takes solemne leaue of the world and sayes hee cannot liue Beloued God hath not grounded our fayth vpon dreames nor cunningly deuised fables but on the holy Gospell written by his seruants in bookes and by his spirit in the tables of our hearts They that will beleeue dreames and Traditions aboue Gods sacred word let them heare and feare their iudgement For this cause God shall send them strong delusion that they should beleeue a lye That they all might be dāned who beleeue not the truth but had pleasure in vnrighteousnes Banish from your hearts this superstitious follie to repose any confidence expectant on dreames But if you desire to make any vse of dreames let it be this Consider thy selfe in thy dreaming to what inclination thou art mostly carried and so by thy thoughts in the night thou shalt learne to know thy self in the day Be thy dreames lustfull examine whether the addictions of thy heart run not after the byas of concupiscence Be they turbulent consider thy owne contentious disposition Be they reuengefull they point to thy malice Runne they vpon gold and riches they argue thy couetousnesse Thus God may be said to teach a man by his dreames still non quid erit sed qualis est not what shall be but what
for them that are stung with scorpions so repentance for sin is the best remedie within vs to expell the poyson of sinne Thinke of the Wise mans counsell Flie from sin as from the face of a serpent if thou commest too neare it it will bite thee and follow it Their Deafnesse remaines to be spokeÌ„ must remaine vnspoken How should they be cured that are deafe to the counsel of their Phisician Though there be poison in vs euen the poiso of dragoÌ„s yet God blesse vs from the deafnesse of the Adder Let vs heare our remedie embrace it pray to God for it and receiue it and The bloud of Iesus Christ clenseth vs from all our sinnes To this Sauiour let all that are saued giue prayse and glory for euer and euer Amen HEAVEN MADE SVRE OR The Certaintie of Saluation PSAL. 35. 3. Say vnto my soule I am thy saluation THE words containe a Petition for a Benediction The Supplicant is a king and his humble â—…te â—…s to the king of kings the king of Israel prayes to the king of heauen â—…arth He doth begge two things 1. That God would saue him 2. That God would certifie him of it So that the Text may be distributed accordingly In salutem Dei cortitudinem rei into Saluation and Assurance of it The Assurance Lies first in the words and shall haue the first place in my discourse Wherein I conceiue two things the Matter and the Manner The Matter is Assurance the Manner how assured Dic anima Say vnto my soule From the matter or Assurance obserue 1. That Saluation may be made sure to a man Dauid would neuer pray for that which could not be Nor would S. Peter charge vs with a dutie which stood not in possibilitie to be performed Make your election sure And to stoppe the baâ—…ng throates of all cauilling aduersaries Paul directly proues it Know yee not your owne selues how that Iesus Christ is in you except yee be reprobates We may then know that Christ is in vs if Christ be in vs we are in Christ if we be in Christ we cannot be condemned for There is no damnation to them which are in Christ Iesus But I leaue this point that it may be sure as granted and come to our selues that we may make it sure The Papists deny this and teach the contrary that Saluation cannot be made sure much good do 't them with their sory and heartlesse doctrine If they make that impossible to any which God hath made easie for many Into their secret let not my soule come 2. That the best Saints haue desired to make their Saluation sure Dauid that knew it yet intreats to know it more Psal. 41. I know thou fauourest me yet here still Dic anima Say vnto my soule I am thy saluation A man can neuer be too sure of his going to heauen If we purchase an inheritance on earth wee make it as sure and our tenure as strong as the brawne of the law or the braine of Lawyers can deuise We haue conueyance bonds and fines no streÌ„gth too much And shal we not be more curious in the setling our eternal inheritaÌ„ce in heauen Euen the best certeÌ„tie hath often in this thought it selfe weake Here wee find matter of consolation of Reprehension of Admonition Comfort to some reproofe to others warning to al. 1. Of Cosolation Euen Dauid desires better assurance to keepe vs from deiection behold they often thinke themselues weakest that are the strongest Sum Peccatorum maximus dicit Apostolorum non minimus He calls himselfe the Chiefest of sinners that was not the least of Saints Indeed sometimes a deare Saint may want feeling of the spirit of comfort Grace comes into the soule as the morning Sun into the world there is first a dawning then a meane light and at last the Sunne in his excellent brightnesse In a Christian life there is Professio Profectio Perfectio A profession of the name of Christ wrought in our conuersion not the huske of religion but the sap a pure heart a good conscience and faith vnfâ—…ned Next there is a profection or going forward â—…n grace working vp our saluation in feare and trembling Last a perfection or full assurance that we are sealed vp to the day of redemption And yet after this full assurance there may bee some feare it is not the commendation of this certainty to bee void of doubting The wealthiest Saints haue suspected their pouertie and the richest in grace are yet poorest in spirit As it is seene in rich misers they possesse much yet esteeme it little in respect of what they desire for Plenitudo opum non implet hiatum mentis the fulnesse of riches cannot answere the insatiable affection Whence it comes to passe that they haue restlesse thoughts and vexing cares for that they haue not not caring for that they haue So many good men rich in the graces of Gods spirit are so desirous of more that they regard not what they enioy but what they desire complaining often that they haue no grace no loue no life God doth sometimes from the best mens eyes hide that sauing goodnesse that is in their hearts 1. To extend their desires and sharpen their affection By this meanes he puts a hunger into their hearts after righteousnes whereas a sensible fulnes might take away their stomaches Deferred comforts quicken the appetite 2. To enlarge their ioyes when they shall finde againe the consolation which they thought lost Defiderata diù 〈◊〉 veniâ—…t What we much wished before it came we truely loue when it is come Our Lady had lost our Lord. Luk. 2. three dayes who can expresse the ioy of her soule when shee found him Shee reioyced not onely as a Mother finding her Sunne but as a sinner finding her Sauiour Iucundè obtinetur quod diù detinetur What was detained from vs with griefe must needs be obtained of vs with ioy 3. To trie whether we will serue God gratis and be constant in his obedience though we find no present recompence Satan obiects that against Iob Pro nihilo Doth Iob feare God for nought Thus put to the Test whether our seruice proceed from some other oblique respect or meerely out of loue to God when nothing but smart is presented to our instant sense 4. That our care may be the greater to keepe this comfort when we haue it Quod lachrymanter Iugemus ademptum vigilanter seruamus adeptum If we so sorrowfully lamented the losse sure we will looke well to the possession In all this Deus dona sua non negat sed commendat God intends not to deny vs his comforts but to instruct our hearts how to value them Citò data viliscunt If we might haue them for the first asking their worth would fall to the opinion of cheapnesse and contempt Wee shall haue it though we stay for it And to comfort vs let vs assuredly know
hee thinkes of Preachers as the Deuill sayd of CHRIST that we come to torment him before his time Well then Reioyce sayth GOD Let thy heart cheare thee in the dayes of thy youth But ironice hee mockes when hee sayes so Now quod Deus loquitur ridens tu lege lacrymans What God speakes laughing doe thou read lamenting If God once laughes itis high time for vs to weepe They will not heare God when he preacheth in their health God will not heare them when they pray in their sicknes They would not hearken to him in the Pulpit nor hee to them on their death bed 6. God speakes by his Spirit This spirit beareth witnesse with our spirit c. Perhaps this is that voyce behind vs as it were whispering to our thoughts This is the way walke in it This is that speaking Spirit It is not yee that speake but the Spirit of your Father which speaketh in you It is this Spirit that speakes for vs and speakes to vs and speakes in vs. It is the Churches prayer Let him kisse mee with the kisses of his mouth Sanctus Spiritus osculum Patris The holy Ghost is the kisse of God the Father Whom God kisseth he loueth Now by all these wayes doth God speake peace to our consciences and say to our soules that hee is our Saluation 1. Hee may speake with his owne voyce and thus he gaue assurance to Abraham Feare not I am thy shield thy exceeding great reward If God speake comfort let hell roare horrour 2. Hee may speake by his workes actuall mercies to vs demonstrate that we are in his fauour and shall not be condemned By this I know thou fauourest mee because mine enemie doth not triumph ouer mee 3. Hee may speake by his sonne Come to mee all that labour and are heauie laden and I will ease you 4. He may speake by his Scripture this is Gods Epistle to vs and his letters Patent wherein are granted to vs all the priuiledges of saluation An vniuersall Siquis Whosoeuer beleeues and is Baptised shall be saued 5. He may speake by his Ministers to whom he hath giuen the Ministerie of reconciliation 6. He doth speake this by his spirit he sendeth forth the spirit of his sonne into our hearts crying Abba Father By all these voyces God sayes to his elect I am your saluation To my Soule Many heare God speaking comfort to the corporall care that heare him not speaking this to the soule They heare him but they feele him not The best assurance is from feeling Come neare let mee feele thee my Sonne sayd Isaacto Iacob let me feele thee my Father say wee to God The thronging Iewes heard Christ but Zacheus that beleeuing Publican felt Christ. This day is saluation come to thy house My Soule There is no vexation to the vexation of the soule so no consolation to the consolation of the soule Dauid in this Psalme calls it his Darling Rescue my soule from their destructions my Darling from the Lyons The same Prophet complained of a great vnrest when his soule was disquieted within him Ionas of a grieuous sicknesse when his soule fainted Ioseph had a cruell bondage when The yron entred his soule So no comfort to the comfort of the soule In the multitude of my thoughts within me Thy comforts haue refreshed my soule The wicked heare tell of Gods mercies communitur audimus verbum salutis but God speakes not to their soules Therefore they cannot say with Mary My soule reioyceth This ioy when God speakes peace to the soule is ineffabile gaudium a iubilation of the heart which a man can neither recitare nor reticere neither suppresse nor expresse It giues end to all â—…arres doubts and differences ouercomes the world non-sutes the deuill and makes a man keepe Hilary Terme all his life To my Soule Mine I might here examine whose this Mea is who is the owner of this my A prophet a king a man after Gods owne heart that confessed himselfe the beloued of God that knew the Lord would neuer forsake him holy happy Dauid ownes this meae hee knowes the Lord loues him yet desires to know it more Dic animae Mea say to My soule But let this teach vs to make much of this My. Luther sayes there is great diuinitie in pronounes The Assurance that GOD will saue some is a fayth incident to Deuills The very Reprobates may beleeue that there is a booke of Election but GOD neuer told them that their names were written there The hungry begger at the Feast-house gate smells good cheare but the Master doth not say this is prouided for thee It is small comfort to the harbourlesse wretch to passe through a goodly Citie and see many glorious buildings When hee cannot say Haec mea domus I haue a place here The beautie of that excellent Citie Ierusalem built with Saphyres Emeralds Chrysolites and such precious stones the foundation and walls whereof are perfect gold affords a soule no comfort vnlesse hee can say mea ciuitas I haue a Mansion in it The all sufficient merits of Christ doe thee no good vnlesse tua pars portio hee bee thy Sauiour Happy soule that can say with the Psalmist O Lord thou art my portion Let vs all haue oyle in our Lampes lest if wee bee then to buy beg or borow wee be shut out of doores like the fooles not worthy of entrance Pray Lord say vnto my soule I am thy saluation I am thy saluation The Petition is ended I will but looke into the Benediction wherein I should consider these foure circumstances Quis quid Cui quando Who What to Whom When. Who. The Lord to the Lord Dauid prayes He hath made a good choice for there is saluation in none other Thou hast destroyed thy selfe but in me is thy helpe The world failes the flesh fals the Deuill kils onely the Lord saues What. Saluation a speciall good thing euery mans desire who would not bee saued Euery man would goe to heauen though perhaps hee runnes a course directly to hell Beatus vult homo esse etiam non sic viuendo vt possit esse Man would be blessed though he takes the course to be cursed I will giue thee a Lordship saith God to Esau. I will giue thee a kingdome sayth God to Saul I will giue thee an Apostleship sayth God to Iudas But I will be thy saluation he sayes to Dauid and to none but Saints Indeed this voyce comes from heauen comes vnto earth but onely through the mediator betwixt heauen and earth Iesus Christ. Hee is the alone Sauiour Worldlings possesse many things but haue right to nothing because not right to him that is the heire of all thinges Christ. The soule is the perfection of the bodie Reason of the Soule Religion of reason Faith of Religion Christ of faith A man can warrant vs vpon earth that