lords of this earth though they stay not there Thirdly the Earth shall bee renewed in regard of the wicked that they may the more sensibly see what a deale of glory their sins have deprived them of they shall not come into heaven to see that for Revel 21. it is said No uncleane thing shall come there therefore the Earth shall be renewed that by it they may have a glance of Heaven and a slash of the glory that shall bee in Heaven as it were through a Crevis that so it might bee a further vexation to them We read 2 Kings 7. 9. when there was great plenty of victuals and other things foretold by the Prophet which the Prince there would not beleeve the Prophet saith to him Thou shalt see it with thine eyes but thou shalt not taste thereof so it shall be unto the wicked surely not without great anguish and terrour when they shall see the Earth renewed and themselves to have no part in it Now the Vses hereof may be First seeing there shall be a new Heaven and a new Earth wee should labour to be new Creatures because none but such dwell in this new Heaven and new Earth For the Text saith Wee looke for a new Heaven and a new Earth according to his promise wherein dwels righteousnesse that is righteous men such as bee renewed by the Spirit and grace of God Here in this World there is a mixture of good and bad together as in Adams house Cain and Abel in Abrahams Ishmael and Iacob and amongst Christs Disciples Iohn and Iudas But in this new Heaven and Earth there shall dwell never a wicked man therefore labour thou whosoever thou art to be renewed by the Spirit of Grace and to repent thee of thy sinnes to returne unto God and thou shalt have thy part in this new Heaven and new Earth for evermore Secondly that seeing the Heaven and the Earth shall be renewed there is never a wicked man that can claime or challenge a foote of it to himselfe here in this world they may have hundreds and thousands of Acres of Land they may say in such and such a place I have so much land here is the Patrimonie that my Father gave me here is that which I did purchase Oh but in the new World they cannot claime a foote of it Therefore they may see what a faire threed they have spun to deprive themselves of all their lands even such as have had great revenewes here of the old Earth shall not have a foote of this new Earth It is reported by some Historians of a certaine Nation that every yeere did elect and chuse themselves a king who had as goodly attendance as might bee rich apparell and all things fit and meete for a king but when the yeere was expired they did turne him naked into an Iland where hee did endure extreame misery Now there was one of them who was wiser than the rest that had closely and secretly before his yeere was expired conveyed into this Iland rich apparell and servants to attend on him and had builded him a house and sent all things fitte and meete for him thither beforehand so that when his yeere was expired and they had turned him into this Iland naked he having provided for himselfe before was not distressed The truth of this I stand not to discusse but the morall I am sure may be profitable for this Kingdome is a Type and figure of this World where there bee a number of men that have all things that their hearts can desire but when death commeth then they are turned as it were into a wast Wildernesse naked there to endure extreeme misery and therefore it must bee our wisedome to doe as the wise kings did every day to send something before and to provide comfortably for our selves that when we are turned out of this World wee may have comfort in the World to come Thirdly seeing there shall be a new Heaven and Earth this may bee a comfort to poore Christians that though they have but a small portion here in this World yet they may have a great portion of the new Heaven and Earth if they please God and walke conscionably before him as Revel 21. 7. It is said Hee that overcommeth shall inherit all things c. What is that which he shall inherit Saint Iohn tels us that hee saw a new Heaven and a new Earth namely the things that are spoken of before To him that overcommeth that is To him who can overcome his lusts his sinnes and his corruptions and is not carried away with the bad examples of the World the new Heaven and Earth shall bee for a possession as Dauid doth acknowledge with thankfulnesse to God that hee had given unto him the Land of Canaan much more should wee acknowledge with thankefulnesse that the Lord hath assigned to us a Celestiall Canaan therefore comfort you your selves O yee holy people of God in this that you shall have your parts in the New Heaven and new Earth It is this that which Paul saith Eye hath not seene nor Eare heard nor Tongue is able to expresse the great joyes that God hath prepared for them that love him as The Queene of the South when shee came and heard the wisedome of Salomon said The one halfe was not told her which she found So the holy people of God they shall say that good people did not tell them the one halfe of the joy and comfort that they shall finde therefore beware you doe not â—ell this for toyes and trifles for what a comfort shall it be when Christ shall looke out of the Clouds and hee shall say unto the Godly Come yee blessed of my Father receive the kingdome prepared for you when he shall chase and drive all the wicked to Hell and shall say unto them Goe ye cursed of my Father into everlasting fire prepared for the Divell and his Angels And here let every one of us be exhorted to repent his sinnes for now is the time yet the gate is not shut Hereafter thou if thou now refusest thou shalt not inherit with the people of God but mayest with the foolish Virgins knocke too late when Heavens gates shall for ever be shut upon thee SERMON XLVI MATTHEVV 24. 30 31. And then shall appeare the signe of the Sonne of man in Heaven and then shall all the Tribes of the Earth mourne and they shall see the Sonne of Man comming in the Clouds of Heaven with Power and great glory And he shall send his Angels with a great sound of a Trumpet and they shall gather together his Elect from the foure winds from one end of Heaven to the other HEretofore yee have heard of the two Acts considered in the manner of the last judgement First The burning of the whole World Secondly The renewing of the Heaven and the Earth whence at this present wee are to proceed
it but for the unbeleevers sake if any should be here I will give foure reasons to prove it First because it is proper to none but God to be in all places at one time as Ierem. 23. 24. Doe not I fill heaven and earth saith the Lord This is the propertie onely of God on bodily substance can because they cannot be but in one place at one time and must be bounded in their owne essence but the Holy Ghost is in all places he is in heaven and earth and in the hearts of the faithfull all the world over therefore the Holy Ghost is God I but some man may say the light of the Sunne is all the world over To this I answer although the light of the Sunne be all the world over yet there are divers parts of it But the Holy Ghost is all one and the same and is not divided but he fils heaven and earth and hee is in the hearts of the godly all the world over and therefore the holy Ghost is God Secondly Because none but God can create and make things of nothing none but God knoweth all things none but God can give gifts of grace to his servants but the Holy Ghost doth all this and therefore the Holy Ghost is God First we may see the Holy Ghost creates as well as the Father and the Sonne as Iob 33. 4. The Spirit of the Lord hath made mee and the breath of the Almighty hath given me life So Psal. 33. 6. By the Word of the Lord were the heaven and the earth made and all the host of them by the breath of his mouth Secondly no man knoweth the things of God but God the Holy Ghost knoweth all and therefore he is God as 1 Cor. 2. 11. For what man knoweth the things of a man save the spirit of a man which is in him even so the things of God knoweth no man but the Spirit of God Thirdly none but God gives gifts of grace to men but the Holy Ghost doth therefore the Holy Ghost is God Now that the Holy Ghost doth give gifts and graces it is plaine 1 Cor. 12. 6. There are diversities of operations but God is the same that worketh all seeing then it is the Holy Ghost that doth create that knoweth the things of God and that gives gifts of grace into the hearts of men therefore the holy Ghost is God Thirdly No man is to be baptised into the name of any creature but into Gods only but wee are commanded to be baptised into the name of the Holy Ghost therefore the Holy Ghost Now that no man is to be baptised into the name of any creature it is plaine by the Apostles words 1 Cor. 1. 13. where he demands Were yee baptised into the name of Paul I baptised I thanke God name of you but Crispus and Gaius lest any man should say that I baptised into mine owne name Againe We that be baptised are grafted into another stocke and so draw spirituall grace into our selves but if a man be baptised into any other name he cannot draw spirituall grace and therefore wee are to be baptised into none other name but into Gods Name besides there is an expresse charge and command to baptise in no other name but in the Name of the Father the Sonne and the Holy Ghost Therefore the Holy Ghost is God Now I spend the more time in this that yee might have your Christian faith grounded for Matth. 13. wee see that the seed that was sowen in the stony ground withered and came to nothing because it wanted a root of judgement so if our knowledge be not rooted and grounded it will come to nothing every temptation will shake it and therefore we must labour to have our knowledge grounded Let us come to make use of it First seeing the holy Ghost is God therefore we must take heed we doe not grieve him with our sins and our corruptions this is the use Saint Paul makes of it Ephes 4. 30. And grieve not the holy Spirit of God by whom ye are sealed unto the day of redemption It is a great fault to grieve man but it is a greater to grieve God it is said in the Law that the people grieved God and Moses his servant and Esay 7. 10. the question is asked Is it a small thing to grieve man but ye will also grieve my God Now there is never a sinne we commit but wee grieve God every oath wee sweare every lye we tell c. and therefore we must take heed we doe not sin to grieve the holy Spirit and to cause him to depart from us as Heb. 3. 10. God complaines Forty yeeres long was I grieved with this generation c. so it is our sinnes that grieve the holy Ghost If a man hath a guest that commeth to his house to tarry but a night he will be wary lest hee offend him much more wee should be loth to offend the holy Ghost seeing he commeth to dwell with us not a night but for ever consider with thy selfe O man if thou have a friend that will helpe thee in all times of extremitie and releeve thee wilt thou offend him nay thou wouldst labour to please him So the holy Ghost is a friend to us and will speake comfortably and kindly to us at the day of death and in our troubles therefore if we grieve him what comfort can we looke for at the day of death and in the time of trouble Secondly seeing the holy Ghost is God we must take heed that we doe not destroy the temple of the holy Ghost now our bodies be the temples of the holy Ghost therefore we must take heed we doe not destroy the So 1 Cor. 3. 16. saith the Apostle Know ye not that yee are the temples of God and that the Spirit of God dwelleth in you and if any man destroy this temple God will destroy him which is done first by pulling downe the wals and then by defacing of it which bloudy tyrants doe when they kill good people and deface them If a Noble-man have his house pulled downe over his head he will not take it well at their hands but he will labour to destroy them who did it so if tyrants pull downe Gods Temple he will not take it well at their hands but will destroy them Secondly we may destroy this temple by polluting it for though they let the wals stand yet they may destroy Gods temple by destroying the sanctitie and the holinesse of it by their bad lusts and vile sinnes that they doe commit and then God will destroy them as Iohn 2. you see how angry Christ was that hee made a whip and did scourge them out of the Temple that brought oxen and sheepe and doves to sell there now if Christ were angry with them that defiled the materiall Temple with their oxen sheepe and
redeemed us by his Sonne not onely by his life but by his death also And therefore as S. Andrew saith I am more beholding to thee O Lord for the worke of my redemption by the death of thy Sonne than for the power by which I was created therefore if a man should be thankfull for his creation much more should he be for the worke of his redemption for it was a marvellous love of Christ the hee tooke our nature upon him to come into the world to worke our redemption to lose his life to finish and perfect it and therefore how thankefull ought we to be for so great a mercy Secondly seeing our redemption and salvation is perfected and finished by the death of Christ wee may see the grievousnesse and greatnesse of our sinnes that when we had sinned against God all the powers in heaven and earth could not doe it but it must bee Christ that eternall Sonne of God and it was not with his life only but with his death wee thinke much of suffering any little affliction or trouble but Christ must die to expiate sinne and to abolish it whereas neither Angels nor Archangels nor all the Saints and holy men in the world could have done it therfore seeing Christ paid so deare for it we must take heed we doe not account it a light matter to sinne Therefore let us take heed how we grieve him by our sinne seeing hee was contented to lose his life and to shed his heart blood for us SERMON XXV LVKE 23. 46. And when Iesus had cryed with a loud voyce hee said Father into thy hands I commend my spirit And having said thus he gave up the ghost OF the seven last words which Christ spake on the crosse this is the last which containes an holy Resignation of the soule and spirit of Christ into the hands of his Father wherein something in generall and something in particular is to bee considered The generall is this That all the speeches and words that Christ did speake on the crosse from the first to the last were holy and good so hee did not onely begin well but did end well also he made an holy close of his life when he came to breathe out his last breath which must teach us what the care of a Christian should be when he is in sicknesse and trouble not onely to begin well but to continue well till he come to dye and breathe out his last breath and then to make an holy close of his life this is that which Christ speaketh of Mat. 24. Hee that continueth unto the end shall bee saved and the spirit of God Revel 2. 10. Bee thou faithfull to the death and I will give thee a crowne of life An Archer though hee ayme and draw well yet if hee in the loose let his hand slip or sinke downe he will be wide of the marke so though we begin and ayme well yet if we start aside or sinke downe when wee come to die wee lose all our glory therefore it must bee our care not onely to begin but to end well also It is in sanctified motions as it is with wheeles that bee swiftest at the first and afterwards slower and slower till the wheele stand still so it is in sanctified motions they bee swiftest at the first and afterward by little and little they abate till at last they dye if they bee not supplied by good meanes therefore it is good not onely to begin well but also to end well too when we breathe out our last breath Iohn 2. Christ set out the best wine at the last But quite contrary it is the manner of the world to bee best at first and worst at last with the people of God it must not be so for if there bee any worst it must bee the first and the best at the last Indeed it is the fashion of the world to begin well and to end ill but the people of God must not doe so they must not onely begin well but also continue well and end well and so make an holy close of their life when they breathe out their last breath and when they shut up their eyes from the light of this world they may see the kingdome of heaven The next thing to be considered is the practice of Christ when hee came to dye In which observe five things 1. To whom he commended his spirit to his Father 2. What it was he commended his spirit 3. When he commended his spirit at the instant of his death 4. Vpon what ground he commended his spirit upon a perswasion that he was his Father 5. What comfort wee may have by the commending of his spirit into the hands of his Father First to whom hee commended his spirit the Text sheweth to his Father When we be alive we commend our selves to our friends in hope of comfort but when we come to die we must commend ourselves to God only therefore as Christ when hee came to dye shut up his eyes and did not looke upon his mother nor his disciples nor upon any beloved but hee did wholly commend himselfe into the hands of his Father in hope of comfort so when wee come to dye wee must shut up our eyes and not comfort our selves in our wives children friends and those we love deareliest but we must commend our soules into the hands of God Yea the people of God have good cause to doe so in regard he is all in all to us as David saith Psal 73. 25. Whom have I in heaven but thee and there is none upon earth that I desire besides thee therefore hee cast himselfe upon God in hope of comfort so a man while he liveth may have many friends to commend himselfe to but when hee commeth to dye there is none but God that we can commend our soules to Therefore seeing no man hath any body to commend his soule to at last but God onely it must be our wisedome to keepe God our friend for if we despise him in our health it is just with him to despise and reject us when we come to die We read Iudg 10. 14. when the Children of Israel had forsaken the Lord and followed Baalam and Astaroth and served them in their distresse when they came and cried to God to save them out of the hands of their enemies the Lord said unto them Goe and crie unto the gods whom ye have chosen Let them save you in the time of your tribulation In like manner the Lord will say to us when wee have despised him in the time of our health and have followed our pleasures profits and our old sinnes goe and crie unto the gods whom yee have served see if your money will save and helpe you you that have made your pleasures your belly and your sinnes your God now see if these will helpe you for if ye despised God in your life time it is just with
God and hee shall not onely bee blessed in this world but be pronounced also blessed at the great assembly when heaven and earth and hell shall meet together before God and all the blessed Angels and holy men even by that sweet mouth of Christ which shall chace and drive thousands to hell and shall curse the wicked but shall say to such Come ye blessed my Father receive the kingdome prepared for you from the beginning therefore labour thou whosoever thou art to be thus blessed of Christ and then thou art fenced against all the injuries and wrongs that this world doth afford us Secondly wee did observe in the Manner of Christs ascension that when hee departed hee went not suddainely away from them as he did from the Disciples that went to Emmaus but he departed by little and little leasurely till a cloud came and tooke him out of their sight Now in severall ages there were some that ascended as Henoch in the time of Nature Elias in the time of the Law and Christ in the time of the Gospell To teach us that heaven is the house prepared for the faithfull in all ages But there was great difference in their ascensions Others ascended by means as we may see in the 2 Kin. 2. 12. Elias was carried up in a firie chariot but Christ did ascend by His owne power and vertue without the helpe of any and so in Luk. 16. 22. When Lazarus was dead he was carried of the Angels into heaven But Christ ascended by his owne power which may teach us that al others have need of help to ascend to heavē but Christ had none Secondly Others ascended before death ceased on them as Elias but Christ ascended after hee was killed and crucified and put into the grave hence we learne all the people of God shall rise and ascend but first death must kill them and they must be laid into the grave and then they shall rise and after that ascend as Revel 11. 9. it is said That the bodies of the two Prophets lay in the streets three daies and an halfe and after life came into them againe and the world wondred at it and ver 12. it is shewed how they rose That they heard a voyce from heaven saying Come up hither and they ascended up to heaven in a cloud in like manner labour thou to be joyned with Christ and as Christ ascended so shalt thou ascend Thirdly Others went onely themselves to heaven but made no way for any body els but when Christ ascended he made way for others to ascend and follow him he did not as Lot Gen. 19. who when he had taken in the angel shut the doore but Christ when he entred into heaven left the doore open for others to enter in so it is said Heb. 10. 20. Hee entred by the new and living way which hee prepared for us through the veile that is his flesh even by the veile of his flesh hath he dedicated a way for us to heaven therefore Chrysostome saith well Christ hath entred into heaven at the narrow hole of his passions and hath left a broad doore for his members to follow Fourthly Others when they were ascended could do nothing there though they could work miracles on earth but Christ being ascended is as powerfull to administer to his people in this kingdome as if he were with them in this world for Act. 2. 33. hee being ascended sent downe the gifts and graces of his spirit upon his Disciples others being ascended can doe nothing their power being confined to the place where they bee but Christ being ascended as is powerfull here as if he were present Fifthly Others went away on a suddaine as wee see 2 King 2. that Elias ascended in a Whirlewind but Christ ascended by little and little by degrees till a cloud came and tooke him out of their sight Now there be two reasons why Christ did not ascend into heaven suddainely but by little and little first that they might sensibly see hee had left this world and was ascended into heaven therefore wee should not looke for him here it behoveth the Church to know that Christ is ascended into heaven and that for their good to prepare a place for them to send downe the gifts and graces of his spirit so Ioh. 6. wee may see the Disciples when Christ told them that he should go away from them sorrowed and mourned for it I but when they did consider that hee was ascended for their good to prepare a place for them and to hold the possession of heaven till they were ready and to send the holy spirit into their hearts this was a great matter of joy and comfort to make them glad Secondly to take away an error in the world that many an one thinkes hee shall goe to heaven in a whirle-wind out of the midst of their sinnes and of their prophanenesse nay looke on Christ hee ascended by little and little and made many ascensions before hee came at heaven so must thou doe and therefore thou must not thinke to goe in a whirle-wind into heaven out of the midst of thy lusts and of thy sinnes but thou must make many ascensions every day in thy care zeale faith and thy repentance It is Christs speech Can. 3. Who is this that ascends up out of the wildernes perfumed with myrrh c. so the people of God ascend up leasurely till God receive them as S. Ierome saies speaking of the 42. journies of the children of Israel to the land of Canaan so we must not think to goe to heaven with ease but it will cost many a journey and a Christian must be every day rising in his care in his zeale in his faith in his repentance and in his love till at last he come at heaven gates Thirdly A cloud came and tooke him out of their sight so Saint Luke saies Act. 1. 9. And when hee had spoken these things whilst they beheld him hee was taken up for a cloud tooke him out of their sight that is it came under the foot of Christ and so did cover him and as hee went away in a cloud so Hee shall come againe at the day of judgement so the Angels said the Prophet Dan. 7. 13. saith I beheld in a vision by night and behold one like to the Son of man came in the clouds of heaven so Mat. 24. 30. And then shall appeare the signe of the Son of man in heaven and then shall all the hindreds of the earth mourne and they shall see the Sonne of man comming in the clouds of heaven Now the use of this point is that seeing Christ ascended by a cloud into heaven and as he ascended so will come to judgement therfore so often as we looke on the clouds wee may consider that these bee the chariots that shall bring Christ to judgement however they now bring us winde and raine and snow
desired to die the death of the righteous and secondly Matth. 19. 16. of the young man that came to Christ and said unto him Master what shall I doe to be saved so a man may have a desire to be saved and to be in heaven and happinesse and yet want the spirit of God Here therefore as before so now let us see what the defect is I answer it is in three things First It is a fleeting desire not constant and setled Balaam had a good desire but it was but in a mood or a fit he desired hee might die the death of the righteous and it was but once that he did so that we reade of and that also when hee saw the glory of the Saints this is the first defect that their desires are but for a fit Secondly they were idle desires they desired heaven but were loth to take any paines as it is said of the Sluggard Prov. 13. 4. The sluggard lusteth but his soule hath nought though hee desire such and such things yet he goes without them because he would not take pains for them therefore we must see that our desires be such as will put us upon any paines and labour so we may be saved Thirdly Such have not earnest desires but those that every little matter will put over we see if a childe askes the brest or meat the mother sometimes will give him a booke into his hand when this quiets the childe it shewes that it was but a flight desire that the childe had for if it had beene an earnest desire nothing would quiet the childe till it had the brest or some meat So it is with many men they desire to be saved and to have heaven and then the devill puts as it were a booke into their hands matter of pleasure and profit which quiets them this shewes that their desires were but slight for if they had beene earnest nothing would content them till they had had the thing that they desired And thus much of the false markes SERMON LVI ROMANS 8. 9. But yee are not in the flesh but in the Spirit if so be that the Spirit of God dwell in you Now if any man have not the Spirit of Christ hee is none of his NOw the point of inquiry is how a man may know whether the Spirit of God and the Spirit grace be in him or no because it is the Spirit of God that seales our redemption as Saint Paul saith Ephes 4. 30. and all our hope of heaven hangs on the Spirit therefore it will be very necessary and profitable for every man to know what be the true markes and signes of the holy Ghost his being in us And this we may discover by considering it two wayes 1. Generally 2. Particularly First Wheresoever the holy Ghost is in what man soever he makes a sensible and a through change and alters him in his will affections and in every part as Matth. 8. Christ saith unto the Centurion If I come I will heale thy servant I will not be idle and doe nothing but if I come I will heale him so if the holy Ghost come into a man hee will not be idle but hee will heale him of his sinnes and make a sensible and a through change in him in all parts So Iohn 3. 7. Christ shewes that no man can enter into the kingdome of heaven unlesse there be a second birth of the holy Ghost in him and 2 Cor. 5. 17. Paul saith that every one that is in Christ must be a new creature So then there must be a second birth of the Spirit people must become new men and women It is a ground in nature that the generation of one thing is the corruption of another as Ice when it turnes to water there is corruption of the Ice so when Christ turned water into wine there was corruption of the water even so it is in the worke of the Spirit as there is encrease of holinesse wrought in a man so there is a decrease of sinne and corruption Wee see in the Gospell that those that were brought to Christ who lay and wanted their feet went away with them such as were blinde went away with their eyes opened such as were deafe and dumbe went away speaking and hearing and such as were dead went away alive so when the Spirit of God comes into a man though hee were lame and not able to walke in the wayes of God yet that will inable him if he were blinde and ignorant that will open his understanding and give him heavenly knowledge if he were dead in sinnes that will put the life of grace and holines into him thus the holy Ghost will make a through change therefore every man must labour to see whether this change be wrought in him or no as 1 Cor. 6. 10 11. it is said that no theeves covetous persons drunkards railers nor extortioners shall inherit the Kingdome of God and such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Iesus Christ and by the Spirit of our God Here was a change indeed wrought in these men So also 1 Tim. 1. 13. Saint Paul saith Before I was a blasphemer and a persecuter and an oppressour but I was received to mercy because I did it ignorantly now I thanke God it is otherwise with me when a man can feele this change and alteration in him that he can say indeed I have beene a bad liver I have beene a swearer and a lyar and a drunkard but now Lord I thanke thee it is otherwise with me I am changed and altered this is a good evidence that the holy Ghost is in him but if a man be not changed and altered but remaines the same man that ever he was the holy Ghost is not in him for where the holy Ghost is there he makes a sensible and a through change Secondly If the Spirit of God come into a man it will stirre and move a man to good things as Act. 2. when the Spirit of God came downe upon the Apostles in firy tongues they began to speake with new tongues the holy Ghost did worke in their hearts and on their tongues so Gal. 4. 6. saith the Apostle God hath sent the Spirit of his Sonne into our hearts which crieth Abba Father even so if a man hath the Spirit of God in him it will stirre him to repentance and to the duties of prayer and holinesse therefore we are to consider no man can have the Spirit of God but he shall feele movings and stirrings of the Spirit for as it is in the naturall life that there cannot be life in us but it will be seene by breathing or panting stirring or moving there will be operations of life so it is in the life of grace there cannot be the Spirit of God in a man but there
the cry in the eares of the parents so it is with a Christian if hee bee strong hee makes the stronger crye in the eares of God Thirdly A strong Christian is bold to confesse Christ in the time of trouble as the Apostle did Acts 5. so it is said of the Saints Revel 12. That they loved not their lives to the death Fourthly A strong Christian is contented with any thing that God sends as Phil. 4. saith the Apostle I have learned in all estates therewith to be contented to want and to abound to be full and to be emptie so old Eli said 1 Sam. 3. It is the Lord let him doe as it pleaseth him Now these are in a Christian either stronger or weaker according as he is weakned with temptations And therefore let us labour to feele these workes of the Spirit for the Spirit is all the evidence we have of Heaven and happinesse therefore let us looke to have the spirit that we be not deceived A man that hath house and land would be loth to have his deeds and his evidences to prove naught and so to lose his house and land much more should we be loth to have our evidence that we have of Heaven and happinesse to prove naught Here it will be worthy our inquiry How a Christian that was strong and is weakned by sinne may know that the Holy Ghost is in him In all the declinings and fallings of the faithfull there is a roote of grace left although the Diuell cut off the Boughes and the Branches yet the root is safe as Daniel 4. Nabuchadnezzar is compared to a tree which the Angell is sent to cut downe the body and the branches but to let the stumpe of it remaine and bee bound with iron so though the Divell cut downe the boughes and branches yet the roote is fast which is a comfort to the Church that in all their falls there is a roote of grace remaining But how may a man know this I answere three wayes First If ever he had the workes of grace in him at any time though hee see or feele nothing yet there is a roote of grace remaining I have shewed you if God give his Spirit hee will never quite take it away therefore if hee can finde this that there hath beene a worke of grace in him it is certaine there is a roote left if he can finde but a few live-coales raked up in the dead ashes there is hope of fire and some comfort though he see nothing for the present therefore we must looke backe to see whether ever we have felt the worke of grace or no if wee can finde wee have we may assure our selves that the spirit of God is in us and that there is a roote of grace left in us This was Davids comfort Psal 77. saith hee I thought on the time past and my soule received comfort If a man put fish into a Pond and comes thither againe and sees them not yet he is perswaded that they are there though covered with water so if a man be once stored with the graces of God though hee sees and feeles them not yet must he be perswaded that he hath them still it is a corruption in the estate of weaknesse to thinke the Divell hath deceived them and that all was nothing that was in them but wee must take heed of this that we doe not bely God We read Malach. 1. How the Lord saith That he hath loved the people and they say wherein hast thou loved us Therefore it is a good thing when the Lord shall love us in our conversion and in our repentance that we doe acknowledge it Secondly A man may know it by the desires of grace that there is a roote left which are foure in number First to grieve that wee cannot grieve for sinne and to mourne that we cannot mourne If we desire to weepe as others doe this is a desire of grace nature will not doe this So Esay 63. 17. The Church of God complaines of this saying O Lord why hast thou made us to erre from thy wayes and hardened our hearts from thy feare Secondly to desire the reconciliation and love and favour of God above all things which though he feeles not yet hee longs for it and desires it above all worldly things whatsoever and would give a world to have the sense and feeling of Gods favour Thus we see the Church Cant. 3. when she had lost Christ she seekes after him and she runnes here and there to find him so when we have lost Christ we long for him and our desire is after him this of a suretie is a desire of grace so Matth. 5. saith Christ Blessed are they that hunger and thirst after righteousnesse though they have it not yet they shall be satisfied A man in the time of his weakenesse thinkes his case to bee but miserable and yet the Spirit of God pronounceth him a happy man Thirdly a desire to beleeve though a man doe not beleeve for the present yet he desireth to beleeve and striveth against infidelity this is a desire of grace if a man feeles this hee may assure himselfe there is a roote of grace left in him Mark 9. saith Christ unto the man canst thou beleeve Lord saith he I beleeve but helpe my unbeleefe Fourthly a desire to please God in all our courses though wee have some sinnes and corruptions yet wee desire to bee rid of them and to walke with God these desires of new obedience doe shew there is a roote of grace left As Psal 119. saith David O that my heart were directed to keepe thy Law and Psal 40. I desire to doe thy will O Lord indeed Lord I confesse I doe not thy will but I desire to doe it by these desires wee may know that there is a roote of grace left But here may be an Objection made Had not Herod good desires and Balaam yet these had no roote of Grace in them To this I answere Balaam had good desires hee desired the end but not the meanes that tends to the end he desired to be happy but he did not desire to be holy The wicked desire grace but they doe not use the meanes to come to it A carnall man may deceive himselfe in this therefore if men desire grace Heaven and happinesse they must vse the meanes to come by it which is by Prayer and hearing the Word preached receiving the Sacraments reading of the Word and such like duties The third meanes whereby a man may know that there is a roote of grace left in him is If he can finde some working of the Spirit in this estate the roote is fast As a man may know the Sunne is up though hee see not the Sunne but a little glimpse of it so by some little workings of the Spirit he may
calling that a man can take in hand that he is able to perform till he be fitted for it by the holy Ghost There is a common complaint amongst men in regard of their servants and many disorders the reason of it is because men want the holy Ghost for if men had the holy spirit he would make a supply of our wants and amend all disorders The generall Vse that wee are to make of this doctrine is that men pray for this blessing of the holy Ghost when Elias was taken into Heaven from Elisha saith Elias to him What shall I doe for thee unto whom Elisha said I pray thee that thy Spirit may be doubled upon me And so Christ going to Heaven saith what shall I doe for thee our request must be that his Spirit may bee doubled upon us to comfort us in any distresse but specially in the great distresse of conscience at the time of death and that it may inable us to performe the speciall calling that wee bee now set to performe and live by SERMON LVIII 1 THESS 5. 19 20. Quench not the Spirit Despise not Prophesying HAving spoken of the benefits that wee have by the Holy Ghost in the next place wee are to consider whether we may lose the Holy Ghost or the grace that is once given us of God worldly blessings a man may lose he may lose riches favour of friends his lands and life his skinne and teeth he may lose his riches as Salomon saith that riches have wings like an Eagle hee may lose favour of friends as Iob 5. 15. Christ saith to the rich man Luke 12. This night will I come and take away thy soule and so of all other worldly blessings but if a man have once the Holy Ghost given him hee shall never lose the same therefore to have his comforts is a greater blessing than all worldly blessings whatsoever as Ioh. 14. Christ saith I will pray the Father and he will give you another Comforter another manner of Comforter than I am For I must leave the world and goe home to my Father I cannot tarry with you but this Comforter shall tarry and abide with you to end and shall not leave you till you are brought home to God therefore above all blessings let us desire this blessing and pray to God for it Now for the better clearing of this wee will lay downe these three conclusions The first conclusion is that nature is ready to quench and to expell the Spirit as much as may be I meane corrupt nature as it is tainted and corrupted with sinne and hereof we have two grounds The first is in that two contrary things comming together doe labour to destroy each other as fire and water the one being hot and the other cold doe make opposition so the Spirit and our nature are two contraries flat opposites one to another as the Apostle saith Gal. 5. The flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary the one to the other so as yee cannot doe what yee would so because they bee flat opposites one against another therefore they labour to destroy and seeke the overthrow one of another as much as may be so Rom. 7. we may see how the Spirit and the flesh bustle one with another for saith hee I delight in the law of God concerning the inner man But I see another law in my members rebelling against the law of my minde and leading mee captive unto the law of sinne which is in my members here is the flesh labouring to subdue and weaken the Spirit The second ground is that nature seekes to returne and to recover nature as much as may be as it is the nature of a stone to lye below in a low place therefore if ye take a stone and lay it on a shelfe it will abide as long as the shelfe holds it but take away the shelfe and the stone fals downe againe because it is the nature of it to lye below in like manner also it is the nature of many fowles to live in the water therefore as sonne as they be hatched almost they will runne into the water even so though Grace restraine nature for a little time yet it doth labour to returne againe as much as may be therefore Psal 88. 11. David prayes knit my heart unto thy Law so prone and apt was hee though a man after Gods owne heart to bee carried away from God to corruption and to slippe from him that hee prayes to God to uphold him and Paul exhorts Christians in this place that they doe not quench the Spirit the Spirit may be quenched but take heed that you doe not quench it Now because the Spirit is compared to fire therefore looke how many wayes a man may quench fire so many wayes a man may quench the Spirit First by with drawing the matter that should nourish the fire when men doe not bring fewell to nourish the fire the fire will quench and goe out therefore the Priests in the Law were commanded to bring fresh wood every morning and evening Levit. 5. 12. so the Spirit of God will quench in us if we withdraw that which should nourish it if wee doe not heare the Word preached pray and read the Scripture and conferre of good things for the Apostle joynes these two together quench not the Spirit despise not prophesying meaning when men despise prophesying they take the course to quench the Spirit and to decay it Secondly by powring on of cold water this will quench and put out the fire so the contrary motions of the Spirit will quench the Spirit for every sinne wee commit is as a bucket of water flung on the Spirit to quench and to put it out Iudg. 16. wee see that Sampson through loosenesse and wantonnesse keeping company with Delilah the Spirit of God was decaied in him and his strength for hee shooke himselfe and thought to have done as he did at other times but could not thus Sampson did quench the Spirit of God in him by his bad life so our sinnes being contrary motions to the Spirit doe quench the Spirit Thirdly by smothering out the fire for although a man doth not withdraw the matter that should nourish the fire or powre cold water on to quench it yet a man may quench fire by heaping on of earth and mold yea even the bare weight and burthen of greene wood will smother out the fire after the same manner though a man doth not withdraw himselfe from the use of good meanes nor doth commit grosse sinnes yet overmuch care for the World and the things of this life will quench the Spirit of God when a man spends all his time about his worldly businesse and hath no time to serve God this is a great meanes to quench the spirit Christ tels us Matth. 13. 22. that the thornes choake the good
no man can give grace unlesse he first take away the bar and stop that hindreth grace As a River being stopped cannot runne unlesse the stop that did hinder it be removed so it is in grace now that which is the bar and stop that hindreth grace is the guilt of sinne but no man can take away the guilt of sinne but it is Christ onely that must save his people from their sinnes as the Angell said therefore if no man can take away the guilt of sinne no man can give grace if hee cannot give grace he cannot be a Saviour if hee cannot be a Saviour he cannot merit for any man Thirdly all that the People of God can doe is little enough for themselves and if it be little enough for themselves then they have no overplus for others that they have little enough for themselves it may appeare by the speech of the wise Virgins to the foolish Matth. 2. 5. And the foolish said to the wise Give us of your oyle for our lampes are out But the wise answered saying Not so lest there be not enough for us Saint Hilary in that place saith Get oyle in your lampes for no man can be helped by the good deeds of another therefore if good men have little enough for themselves then they can have no overplus for others Moreover it is a strange thing that the same men deny the imputation of Christs righteousnesse for they say that Christs righteousnesse cannot be imputed to us and yet they hold that the righteousnesse of the Saints may bee communicated so then they attribute more to the Saints than unto Christ Would any man thinke that a man of judgement discretion and knowledge should fall upon such rockes and sands but no marvel for when men will not beleeve the truth then God gives them up to strange delusions to beleeve lies Now though the Saints doe not communicate their merits one unto another yet thankes bee to God they doe communicate their graces and gifts one to another they do exhort admonish and pray for one another The use of this is first that seeing there is a communion of Saints therefore it must be our care to uphold good things to incourage one another and to quicken them in the life of Iesus We see what communion there is amongst the drunkards of our age to swill and swagger how much more should Christians have communion together to strengthen and helpe one another to Heaven Therefore wee should doe as poore people doe lay all the ends together to nourish the little sparkes that be in us Secondly seeing that there is a Communion of Saints therefore we must desire to appertaine to that body and societie that so wee may partake of those Roiall Privileges with them naturally a man hath but one head to advise him and give him counsell one tongue to speake for him two eyes to forsee dangers two hands to releeve him in any neede and two feete to goe for him but by the Communion of Saints a man hath ten thousand heads to advise him and give him counsell ten thousand eyes to forsee dangers ten thousand tongues to speake for him therefore it must bee every mans care to repent him of his sinnes to remove them and to get faith in Christ that hee may appertaine to them Wee see in a great citie there bee divers companies and some there bee that have greater Priviledges than other whereof men desire chiefly to bee free so in the spirituall citie the invisible Church there bee many immunities and privileges above other companies which Gods deare children should labour to enjoy and have societie and fellowship therein Wee are now come to the second thing The Communion of the living with the dead which consists chiefly in two things first That the Saints departed wish well to those that be living desire their consummation in glorie for it is the nature of charitie to wish well to others Now in the Saints it is not diminished but increased as S. Paul saith 1 Cor. 13. 12. For wee know but in part and wee prophecie but in part but when that which is perfect is come then that which is in part shall be abolished So then in generall they wish well to us indeed they doe not know our particular estate as Iob 14. 21. thou changest his face and sendest him away and hee knowes not if his sonnes shall be honorable neither shall bee understand any thing concerning them whether they bee of low degree and so Esai 63. 16. Doubtlesse thou art our Father though Abraham he ignorant of us and Israel know us not yet thou O Lord art our Father and our Redeemer hence it is manifest that though the Saints departed know not our particular wants yet in generall they wish well unto us and dsire that wee may come to the same glorie that they enjoy and may arrive at the same Haven of Happinesse and doe also looke every day for us till the finall consummation shall come this is comfortable to consider that the whole bodie of the Saints in Heaven wish well unto us and looke every day when wee shall come to them as men in a Shipwracke when some bee scaped gotten to the shore they remaine longing and looking when the rest of their company shall arrive so the Godly having escaped Shipwracke in this world stand upon the shore of their own happinesse and every day looke when the rest of their brethren shall arrive at the same place with them therefore why should holy people be afraid to die though they lose their earthly friends yet they shall goe to all the Saints departed to such as wish well to them and looke every day for them they shall goe to Abraham Isaak and Iaakob and to all the holy men departed this is the first thing that the living with the dead have Communion in Secondly the living and the dead have Communion in the same hope faith and love conversing with them in Heaven even with Abraham Isaak and Iaakob and all the holy people and Saints so S. Paul saith Now therefore yee are no more strangers and forreners but citizens with the Saints and of the houshold of God and Heb. 12. 22. but yee are come to the mount Sion and to the citie of the living God the celestiall Ierusalem and to the Company of Innumerable Angels and to the congregation of the first borne which are written in Heaven and to God the Iudge of all and to the Spirits of just and perfect men This is the honour of a true Christian that hee shall not onely have Communion with weake and fraile men such as wee bee but also with Angells and Archangells and all the Saints departed conversing with them in their faith hope and love Wee see in a great house there bee many Roomes and lodgings there bee some that lodge in the upper some in the lower Roomes and yet they bee
particular for we are not to rest in the generall to be perswaded that there is forgivenesse of sinnes but wee must beleeve in particular that my sinnes are pardoned for what confession is it for a man to beleeve there is forgivenesse of sinnes in generall unlesse he be able to say I doe beleeve that my sinnes are pardoned This is that Christ saith in the Gospell to the poore man Bee of good comfort thy sinnes are forgiven thee in like manner if a man know that his sinnes are pardoned here is matter of comfort as 2 Sam. 12. 13. Nathan saith to David The Lord hath put away thy sinnes and thou shalt not die so Psal 32. 7. David saith I said I will confesse my sinnes unto the Lord and thou forgavest the punishment of mine iniquitie so Ananias saith to Paul Acts 22. 16. Arise and be baptized and wash away thy sinnes in calling upon his Name Therefore a man must not rest in the generall but he must bring it home to himselfe and bee perswaded that his sinnes are forgiven him It is the doctrine of the Church of Rome to beleeve that there is pardon and forgivenesse of sinnes in generall but not in particular but in this their faith is no better than the faith of Divels for they doe beleeve that there is a God and Christ and that there is forgivenesse of sins but they doe not beleeve that their sins are pardoned Now the faith of a Christian must goe beyond the faith of Divels and apply it to his owne conscience and heart being perswaded that his sinnes are pardoned a man is not so to beleeve that his sins are pardoned in any estate whatsoever as when he is an infidell before a man is brought home to God and hath repented of his sins but when hee is brought home to God and in the state of grace by holy praier and repentance for his sinnes when hee hath beene humbled and cast down in the sense and feeling of them and grieved that he hath offended God then a man may be perswaded of it But here a great question may bee mooved how a man may know that his sinnes are pardoned seeing it is not an act of ours but it is in the heart and minde of God I answer that the worke of Creation was an act in the heart and minde of God and not in Man yet it was made knowne to us by his workes and by the effect of it so though forgivenesse of sinnes is an act in the heart and minde of God yet a man may know it by the comfortable effects that doth follow it so that a man may have unfallible testimonies that his sinnes are forgiven him Now there are foure meanes whereby a man may know that his sins are pardoned First to consider whether ever we have been cast down and humbled in the sense and feeling of them if we have repented of them and bin grieved and displeased with our selves not so much for the punishment that hath fallen on them as that we have grieved and offended God by them if we can finde this in our selves this is a sure testimonie to us that our sinnes are pardoned and that the Lord saith to us as he said to the lame man Matth. 9. Sonne be of good comfort thy sinnes be forgiven thee Wee see the woman that was a great sinner Luke 7. 37. comming to Christ fell downe at his feete wept and washed his feet with her tears and did wipe them with the haire of her head to whom Christ said thy sinnes are forgiven thee so although we be great sinners yet if we can fall downe at the feete of Christ and weepe because we have sinned against God who hath beene so good and gratious unto us then the Lord will say to us as hee said to the woman Thy sinnes are forgiven thee Secondly to consider with our selves whether ever we have prayed unto the Lord for the forgivenesse of them if we have cried unto God and besought him to pardon and to passe by them if thou canst finde this then doubt not but thy sinnes are pardoned As Marke 11. 22. Christ saith Whatsoever ye desire when ye pray beleeve that ye shall have it and it shall be done unto you and 1 Iohn 5. 5. This is the assurance that wee have in him that if we aske any thing according to his Will he heareth us therefore if we have prayed unto God and sought unto him for the pardon of them let us not doubt but bee perswaded that our sinnes are forgiven us As Matth. 18. the servant that was indebted to his master and had nothing to pay his master forgave him all because he prayed him so if we can pray unto the Lord and seeke unto him for the forgivenesse the Lord will forgive us but if we have never sought unto him nor prayed for the forgivenesse of them then wee cannot bee assured of the forgivenesse of them Thirdly to consider with himselfe whether hee hath got grace and strength to resist it for the Lord dealeth with us as hee did with the lame man when he had forgiven him his sinnes in token of it hee bids him take up his bed and walke and withall he giveth strength to carry his bed so if the Lord have pardoned our sinnes and forgiven them he will give us strength to carry our bed home as a good man saith he will give us strength to carry our bodies in a holy course to Heaven he will give us strength and grace to resist our sinnes Therefore if we doe not finde strength and grace to resist sinne but live in it and like it then we may doubt whether wee have pardon of them or no Some man will here object and say if a man have committed Treason against the the king and bee cast into the Gaole how shall a man know whether his friend hath got a pardon for him or no I answer If the Iaylor come and unlocke the prison doore knocke off his chaines and fetters and let him out then he is sure his pardon is procured but if he lie still in prison then it is likely there is no pardon so when wee have sinned and committed treason against God and he cast us into the prison house of sinne how shall a man know whether hee hath a pardon procured for him or no I answer If a man see that the chaines and fetters of sinne are taken off and the Prison doore opened that is if a man findes that he hath got strength and power against his corruptions and can shake them off he may assure himselfe that his sinnes are pardoned but if he lies in his sinnes and still his corruptions bee strong upon him neither hath he got power and strength against them nor made God his friend then as yet his sinnes are not pardoned The fourth meanes whereby wee may know that our
it I And so true faith doth apply the word particularly to themselves historical faith doth not so but is like the Apothecaries boy that gathered herbes and simples for other mens diseases and not for his owne even so many men gather good things out of the word and others have the benefit of it and they have none all their comfort hangs on this to talke and speake of the judgements of God and of the good things that be in Him but it goes no further it doth not apply home the word and therefore it is another kinde of faith that wee must looke and labour for The second kinde is Temporary faith this kinde goes further than the first did For it doth not onely assent to the word of God that it is true but doth particularly apply it in part and there is also some unsoundnesse left behinde it this kinde of faith is spoken of in Matthew 13. 20. it is said to be the stony ground that brings forth fruit for a time all is not well with them for they do not continue they go away This is the common faith of the world to heare the word of God to apply it in some part so farre as it goeth with them but if it crosse them then it faileth and is carried away with the sway of corruption in them that as the weeds eate out the heart of the corne so corruption eateth out the heart of their saith Now it is called Temporary faith c. 1. Because it ariseth from Temporary causes 2. Because it is but of Temporarie continuance The temporary causes are three first because that men have a desire to get knowledge above the rest and to keepe Table-talke and to put downe others when they bee in company The second is to keepe credit with the world they would not be counted odde men and to bee pointed at this is the reason why Simon Magus Act. 8. beleeved became a great man in the world because he would not be pointed at or counted an odde man The third cause is worldly ease and benefit there is somewhat to bee gotten by it or some are afraide that if they doe not so as others doe they shall bee brought in danger of the Law As Iohn 6. 26. the people followed Christ but it was to be fed of him and in Numbers wee see the hope of liberty and the priviledges that the Israelites had made other to joyne with them So likewise Hester 8. 17. Many of the people of the land became Iewes for the feare of the Iewes fell upon them but wee must have a better ground than this if ever wee will be saved or blessed of God and saved at the day of judgement Secondly it is called temporary faith because it is but of temporary continuance for a time it is stony and hard at the bottome it doth not hold because it hath no roote it wants a roote of judgement and roote of affection First it wants a roote of judgement because they beleeve as others do and never heard otherwise they doe not beleeve it because God hath taught and revealed it therefore they are in danger to fall away but if they beleeved it because God hath spoken it and it is his will it is not all the world that could beare them over in it This wee see in the Primitive Church and in Queene Maries daies that the great Doctors and Schollers could not over-beare them although they were but poore men because they were rooted in judgment therefore if men will hold out unto the end they must labour to have this roote in judgement Psal 85. The prophet David saith I will hearken what God saith I will not hearken what the world my corruptions nor what men say but I will hearken what God saith Secondly in regard of affection a man must love the word esteeme it and set a high price upon it or else hee may well have a roote of judgement but no roote of affection and there will be no continuance and therefore dost thou love it and regard it be ready to apply it to thy selfe joy in it as the chiefest treasure and count it as the greatest blessing and be contented to part and to let all goe in regard of it Thirdly Miraculous Faith is a perswasion that God will use some men for some excellent worke to worke some miraculous thing this kind of Faith was in Iudas and many such others that Christ will say unto at the last day Depart from mee yee workers of iniquitie As what is it to cast out the divell and not to cast out a mans owne sinnes what is it to clense a Leper and yet cannot clense our selves from our corruptions to raise the dead and thou to lie still in thy sinnes to give sight to the blind and thou not see the good things of God to open the eares of the deafe and thou wilt not have thine eares open to heare the good things of God And therefore if thou hast justifying Faith to cast out thy sinnes corruptions thou hast a more excellent gift than to worke miracles to raise the dead to clense the soule Leper to give sight to the blind to make the dumbe to speake the lame to goe the deafe to heare for thou shalt goe to heaven when they they shall goe to hell Wee see Luk. 10. 17. c. When Christ had sent out his Disciples to cast out divells at their returne they came againe rejoycing and told him that the spirits were subdued through his name they rejoyced but our Saviour bids them not to rejoyce at this but rejoyce that their names were written in heaven And therefore if thou hast by true faith cast out thy sinnes if thou canst cast up thine eyes of faith to heaven and there behold and see thy name written this shall bee greater comfort to thee than the casting out divells The fourth kind of saith is true Iustifying and saving faith all is nothing without this faith in Christ this it is that must justifie and sanctifie fie us which faith is an assent to the whole word of God to make use of it to ourselves and a particular application of the promises of God made untous in Christ wherein we stand perswaded of our reconciliation in the blood of Christ Now there be three things required in this justifying and saving faith First there must be an assent to the whole word of God for it doth not beleeve God in one point and not in another but it beleeves the whole word of God The schoole-men say a true beleever maks no choice what point he will beleeve if God hath revealed them he will beleeve them all it is said 2 Cor. 10. 5. Casting downe the imaginations and every high thing that is exalted against the knowledge of God and bringing into captivitie every thought to the obedience of Christ it doth so bring under and captivate his wits that whatsoever Christ
there is alwayes a seede and a roote of faith left though hee may feele the losse of the comfortable assurance yet there is the Sanctity and effects of faith still there is an hatred of sinne a love of goodnesse a desire of the presence of God and of his love and favour which may be his comfort We read Acts 20. 10. that Eutichus fell out of a window and was taken up dead but Paul went downe and fell upon him and imbracing him said Trouble not your selves for his life is in him so we may say of all the fals of Gods people There is life in them This may bee their comfort that in all their fals there is a seed of faith there is the sanctitie of faith still remaining in them this must be their stay and comfort in all their spirituall afflictions and desertions whatsoever The second is that although they lose the feeling of Gods favour yet it is not perpetuall but for a short time So it is said Psal 55. Hee will not suffer the righteous to fall for ever and Psal 94. 18. When I said my foote slippeth thy mercy O Lord held and stayed me up Trees in a great winde are shaken and beate this way and that way as if they would breake but if the windes goe downe and there bee a calme they come to their former estate againe so it is in faith in the time of temptation we may be shaken and carried this way and that way but when the temptation is at an end wee come unto our former estate againe and to as comfortable apprehension of the Love of God and of his favor as before so Zech. 10. 6. the Lord promised the same powerfull grace to his people after their fals as before for saith he And I will strengthen the house of Iudah and I will preserve the house of Ioseph and I will bring them againe for I pittie them and they shall be as though I had not cast them off for I am the Lord their God and will heare them And therefore seeing it is not perpetuall but for a little time this may comfort them and glad their hearts The third is The wise providence of God who disposeth all things to the good of his servants A man ye know when he plants a tree he casteth moulds about it puls and shakes it this way and that way and yet it is but to settle the tree so the Lord doth when he plants a man hee puls him this way and that way and all is but to settle him that he may be the better rooted and grounded as it is Rom. 8. 28. All things worke together for the good of those that love God Therefore let a man love God and then all things shall worke together for his good There be strange workes of God and some that seeme to bee against men and yet by a secret hand of God they are all carried and worke together for the good of them that love him As ye see in a Clocke there be some wheeles turne one way and some another way and yet all tend to one end to make the Clocke goe well so sometimes God sends a man adversity and sometimes prosperity sometimes he deales one way with us sometimes another and yet all is but to draw us neerer unto him in holinesse and obedience The fourth thing that may comfort them is that they cannot be at quiet or at rest till they have returned to the Lord againe still there is a thirsting of the heart after God and they cannot bee at rest till they bee returned againe so we see David Psal 119. ver ult saith I have gone astray like a sheepe that is lost oh seeke me for I have not forgotten thy Commandements as a lost sheepe cannot be at rest but he runnes here and there hee cries to the sheepheard and is not at rest and quiet till he be returned home unto the sheepfold so the people of God when they have gone astray cannot be at rest till they have runne here and there and cried to the sheepherd they can never be at quiet till they be returned home unto God therefore so long as a man cannot be at quiet in his fals and sinnes but that there is a thirsting of the heart after God and hee takes no rest till he be returned this may give him comfort We see in nature that if the shipmans needle be touched with the Loadstone it cannot be at rest nor at quiet till it looke upon the North Pole if it be hindred with any little thing it standeth trembling and shaking as if it were discontented so if a mans heart be touched and set a fire with faith in Christ it doth alwayes gather to Christ and if it be hindred by any meanes it is not at rest but it is discontented untill it come home to him When a man is in danger of drowning hee will fling out his armes and catch hold of every straw to save himselfe so we should doe when wee perceive our selves to be in danger of hell we should fling out our armes abroad and catch hold of Christ and so save our selves Now if any man should aske how he should recover againe when he is in this estate I answer first he must repent him of his sinnes and turne to God Secondly he must cry to God for his former falling so we see David did Psal 51. saith he Restore me to the joy of thy Salvation and Psal 4. Lord lift thou up the light of thy countenance upon us Thirdly strive against the infidelitie of thy owne heart as David did Psal 42. saith he Why art thou cast downe O my soule and why art thou thus disquieted within me waite still on God Fourthly to strengthen our faith from the former mercies and kindnesse of God as Rom. 11. 29. The graces and gifts of God are without Repentance And in another place Those whom the Lord loveth hee loveth unto the end and therefore if ever thou canst approve to thine own heart that God hath loved thee he will love thee still unto the end The third step and degree of faith is The full assurance of faith when a man is at this top and degree he is as it were at the top of the hill for as you know that a man being at the top of an hill hee may see the whole countrey round about him the latitude and length of it both by sea and land euen so when a man comes at this step and degree of faith he shal see the latitude and length of Gods love in Christ heaven open and Christ ready to receive him the holy Apostles ready to carry his soule into heaven as Lazarus was and all the Saints and Martyrs ready to entertaine him Now this Metaphor is taken from a ship at sea that hath sea roome enough being past rockes and sands and so out of danger saileth safely unto
could that God would send his Sonne therefore seeing he hath sent him wee must heare him unlesse wee will perish But how can wee heare Christ he is in heaven I answere two waies Christ reacheth his Church here 1. By His Word 2. By the Sacraments First Hee teacheth his Church by his Word for the Word is nothing else but the very voyce of Christ and therefore when wee read the Word wee ought to reverence it as the voyce of Christ speaking to us Secondly he teacheth his Church by the mystery of the Sacraments which when they speake to us in his name it is the voyce of Christ so 1 Pet. 3. 19. By the which Spirit he went preached to the spirits that were in prison c. Christ did not preach unto them in his own Person but by man so Ephes. 2. 17. it is said that Christ came and preached peace to them afarre off and to them that were neere Now Christ did not preach to the Gentiles in his owne Person but by the Ministery of his servants therefore as often as his servants come to us in his name with his word in their mouths it is Christ that teacheth us and then so often as we heare we heare the voyce of Christ as the Church saith in the Can. 5. 2. It is the voyce of my beloved The greatest part of the world do not beleeve this they are not perswaded when the minister speaketh unto them from the word of God that it is the voyce of Christ therefore they condemne it and doe not regard it but when we know that Christ speaketh unto us by the Ministery of his Word or by his servants we should say as Samuel said Speake Lord for thy servant heareth so Psal 85. David saith I will harken what God saith for he speakes peace to his people let the world speake of their pleasures profits and talke what they will of me I will hearke what God saith so a Christian must doe whatsoever the world talke and speake yet he must harke what Christ speaketh unto him Secondly he was Anointed to be a Priest as Psal 110. 4. Thou art a Priest for ever after the order of Melchizedech so Heb. 7. 26. For such an high priest it become us to have which is holy harmelesse undefiled separated from sinners made higher than the heavens Of his Priestly office there bee two parts 1. To reconcile and make us at one with God 2. To make intercession for us In the Law when a man had sinned hee brought an offering to the Priest the Priest must offer for him and so make reconciliation betweene God and him so when we have sinned against God it must bee Christ that must reconcile us and make us at one againe with God But there is a great difference betweene Christs sacrifice and the Priests for the Priests in the Law made an atonement with the bloud of beasts but Christ makes an atonement with his owne bloud there was never a Priest in the Law that would shed his bloud for the best of the people but Christ hath shed his bloud for the meanest of his servants and therefore we have great cause to esteeme of the Priesthood of Christ for all the joy we have in God and hope of heaven hangs on him for when a man hath sinned against God there is no man dare stand before God till Christ hath ingaged himselfe answered God and made him at one with him when a man hath sinned against God all the Angels cannot make Atonement for him nor all the powers in heaven and earth all the gold in Ophir câ—â—â—ot redeeme a soule but it must be Christ with his owne blood that mâ—â—t make reconciliation with God for us therefore wee are highly to esteeme of the Priesthood of Christ for all other comforts and joy depend on it The second Priestly duty is that hee makes intercession for us being entred into the heavens within the clouds to appeare before God and to make intercession for us so we see Heb. 1. 25. Wherefore he is able perfectly to save them that come unto God by him seeing he ever liveth to make intercession for them so Heb. 9. 24. for Christ is not entred into places that are made with hands which are similitudes of the true sanctuary but is entred into the heavens to appeare now in the sight of God for us there bee two bloods that cry unto God the blood of the Martyrs and the blood of Christ the blood of the Martyrs cries for to be revenged but the blood of Christ cries for mercie it cryeth not onely from the crosse for mercy but it cryeth now as freshly within the throne and the vaile as ever it did he makes request for us and as Austen saith hee makes request after this manner Good Lord grant mercy to them Father forgive them I have bought them with my bloud they be my poore servants Therefore here is a comfort to us when wee cannot pray as we ought nor wee have none that can helpe us this is the comfort that we Christians may have that Christ is ascended to heaven and makes intercession for us The use is that seeing we have such a benefit by the high priesthood of Christ it should make us hold fast our profession this is the use that Paul maketh saith he Seeing then we have a great high Priest which is carriâ—â— into heaven even Iesus the Sonne of God Let us hold fast our profession Let us therefore goe boldly to the throne of grace that we may receive mercy and finde grace to helpe in the time of neede therefore let us not doubt but that wee shall be saved Indeede if the matter lay in us then wee might doubt of it but seeing Christ hath undertaken it we must not doubt unlesse wee will be so prophane to thinke that Christ will faile us I but what may a man doe that Christ may undertake the matter for him he must doe as a man that goeth to a Lawyer he tels him his case and he prayeth the Lawyer to undertake the matter for him so a Christian must doe hee must goe to Christ and make his case knowne to him and pray him to undertake the matter and so commit it unto him and then Christ will not faile him SERM. VIII HEBREWES 1. 8 9. But unto the sonne He saith Thy Throne O God is for ever and ever a Scepter of Righteousnesse is the Scepter of thy kingdome Thou hast loved Righteousnesse and hated iniquity therefore God even thy God hath Anointed thee with the Oyle of gladnesse above thy fellowes IN the Anointing of Christ there were five things offered to our consideration first what is meant by the anointing secondly with what he was anointed thirdly what it was that did anoint him fourthly to what he was anointed fifthly what benefit we have by his anointing He was Anointed to bee a Prophet a Priest and a King How Christ is the
there was no way to recover us but he must send His owne sonne to dye for us Secondly we may see the infinite justice of God that Hee would not let sinne be unpunished but would punish it though in his Sonne Thirdly the infinite wisedome of God to devise a way and a meanes to save man when all the heavenly powers stood at a stand Fourthly the infinite power of God in making that punishment temporall that was eternall and man which was as low as the earth to make higher than the heavens we be contented to looke into a glasse to see the goodly and gay things in it therefore wee should bee desirous to looke into this glasse wherein we may see the goodnesse the Iustice the wisedome and power of God in the Incarnation of Christ The fourth thing observed was the manner how to tooke flesh expressed two waies In His 1 Conception 2 Birth In his Conception we observe three things 1. Of what he was Conceived 2. By what power he was Conceived 3. What adoe there was about his Conception For the first hee was conceived of the flesh of the Virgin so it was not made of nothing nor of the earth raysed out of that as Adam was nor did hee bring his flesh from heaven but it was made of the flesh of the Virgin as Gal. 4. 4. But when the fulnesse of time was come God Sent his sonne made of a Woman and made under the Law c. so Luk. 1. 31. saith the Angell For loe thou shalt conceive in thy wombe and beare a Sonne and vers 35. That holy thing which shall be borne of thee that is of thy substance and of thy flesh so the Greeke word is shall bee called the Sonne of God The Anabaptists hold that Christ brought his flesh from heaven and that as water passeth through a conduite pipe so Christ passed through the Virgin Mary but we Christians beleeve that Christ was conceived and made of the flesh of the Virgin because if he had brought it from heaven or tooke other strange flesh then it had not beene fit to redeeme us for by order of divine justice the same nature that had sinned must suffer and bee punished but it was man that had sinned therefore it must bee man that must be punished which is the reason why he must take his flesh of the Virgin Mary The consideration hereof may cause us to think of a further point that is as Christ was conceived in the wombe of the Virgin so he must be conceived spiritually in the heart of a Christian as Paul Gal. 4. 19. My little children of whom I travell in birth againe till Christ be formed in you as if hee should say this I labour for that Christ may bee conceived in your hearts therefore Chrysostome saith well What am I the better to know that Christ is conceived of the flesh of the Virgin unlesse I know he is conceived in my heart and soule for wee can have no comfort in the day of death and judgement unlesse he be conceived in our hearts But how shall wee know that hee is conceived in our hearts even as a mother knowes that she is with childe by the stirring or moving of the childe so we may know when Christ is conceived in our hearts by the stirring or moving of Christ And therefore we must get these two things First wee must get the seede of Christ in us for there is a certaine seede that will breede Christ a man that will have good plants and trees in his garden must get seedes and plants to plant therein and water them from day to day so if we would have Christ conceived in our hearts we must get of that seede for there is a certaine seede that will breede Christ which is the Word of God therefore let us get this into our hearts and water it from day to day by the use of good meanes and it will breede Christ This is the first way The second is wee must have faith to retaine him or else he will slip away from us and as Mary conceived Christ by faith for assoone as the Angell told her she beleeved and straightway she conceived Christ so wee must conceive Christ by faith in beleeving the Word of God therfore hath God made promise to thee that he will not leave thee nor forsake thee that he will give an issue out of temptation that hee will save thee at the day of judgement or at the day of death that hee will blesse thee in the use of good meanes lay hold on these promises and this is the way to conceive Christ Ephe. 3. 17. it is said that Christ dwels in our hearts by faith let us get faith and this will make Christ to stirre and moove in us Secondly by what power hee was conceived by the power of the holy Ghost for it was not any power of nature that conceived Christ but the power of the holy Ghost so we see Luk. 1. 35. And the Angell answered and said unto her The holy Ghost shall come upon thee and the power of the most high shall overshadow thee so Matth. 1. 20. For that which is conceived of her is of the holy Ghost so it was by the power of the holy Ghost that Christ was conceived not by any power of nature Many have a great deale of the power of nature in them and yet Christ can never be conceived in them unlesse the power of the holy Ghost come upon them therefore 1 Cor. 12. 3. it is said That no man can say that Iesus is the Lord but by the holy Ghost wherefore if men stand meerely in the strength of nature they can never have Christ conceived in them but it must be by the power of the holy Ghost But how was Christ conceived by the holy Ghost Three waies first the Godhead did sanctifie that part of the flesh of the Virgin that Christ was made of that is he did sever it and purifie it from corruption and from sinne As a cunning Artificer doth draw away all the drosse from the gold so the holy Ghost did purifie and sanctifie that part of the flesh of the Virgin that Christ was made of Secondly hee did fashion and frame that part of the flesh of the Virgin that he had fanctified and made it a fit house and Temple for his Godhead to dwell in Thirdly he did unite and knit the humane nature to his Divine Person and so made one person of both what may this teach us That as the holy Ghost did fanctifie that part of the Virgin which Christ was made of and did fashion and frame it to bee a fit Temple of God to dwell in so it must be the holy Ghost that must sanctifie our flesh and make us fit temples for God to dwell in or els we shall be no better than sties and stables for a habitation to the divell
therefore we must pray God that the holy Ghost may come upon us and make us fit temples for his Spirit to dwell in for as I shewed you in the morning one sparke of the Spirit of God is able to destroy a whole heape and lumpe of corruption Bring a man to a house full of powder there is matter enough to doe a great deale of mischiefe to blow up many cities and townes but bring but a little sparke of fire and put to it and it is all gone with a blast so there is power enough in the devill in our corruption and nature to doe a great deale of mischiefe I but bring to it a little sparke of the holy Ghost and it will bring all the power of nature to nothing therefore let us heartily pray to God we may have a little of the power of the Spirit given which is able to bring our corrupt nature to nothing and so much the rather let us pray for this because the judgements of God bee heavy upon the land and upon our neighbours in which case if the Lord doe not sanctifie our flesh it is like he will destroy us therefore let us pray to God that we may have a little of the Spirit of God to destroy our corruptions But why was Christ conceived by the holy Ghost That he might be pure and without sinne for all that are conceived by ordinary generation are sinfull as David Psal 51. 5. I was conceived in sinne and borne in iniquity so Iob Wee are all corrupted and who can bring a pure thing out of a corrupt fountaine why then was not Christ conceived ordinarily as the sons of Adam are but by the holy Ghost It was that hee might bee pure and holy Christ was the first that purified mans nature for sin and it were so joyned together that none could take mans nature but he must take his sinne now Christ hee hath parted mans nature and sinne and all that be in Christ shall feele this parting power of Christ to part mans nature and sinne these are so combined together as we dayly see that reprove a man of any sinne hee will presently answere it is my nature I pray you beare with wee I can doe no otherwise I cannot leave it Now if we be in Christ we shall feele this dividing power to part mans nature and sinne So saith Paul Roman 7. 19. The good thing that I would doe that doe I not and the evill thing that I would not doe that doe I so then it is no more I but sinne that dwelleth in me so sinne was one thing and mans nature was another thing Therefore wee must pray to God that wee may have this parting power of Christ that howsoever wee keepe the nature of man yet that sinne may be parted from us and this was the reason why Christ was conceived by the holy Ghost Now there is one thing that may be objected against this How could Christ be free from sinne seeing hee tooke mans nature upon him and was according to his humanity in the loynes of Adam for Rom. 5. it is said of Adam In whom all have sinned and Hebrew 7. that Levi also who received tithes paid tithes in Abraham For hee was yet in the loynes of his father when Melchizedech met him so that which Abraham did that Levi did being in his loynes thus Christ being in his humane nature in the loynes of Adam how could he be free from sinne To this I answere that if he had beene conceived and made by the power of nature he could not be without sin but he was conceived by the power of the holy Ghost and so made by it for the power of nature could not have brought forth Christ As we see in nature that the Substance of a chaire of State was in the tree and yet the Tree could not bring forth such a chaire of State fit for the king to sit in though it should grow a thousand yeeres but it must bee made and fashioned out by the skill and cunning of the Workeman for it could never grow to be one but is made one out of a tree by the workeman so though Christ were in the loynes of Adam yet nature could never bee able to bring forth Christ but it must be by the power of the holy Ghost Thirdly what adoe there was at Christs conception as wee know Ioseph could not sleepe Mary she must be called in question for her honestie and the Angell must come downe from heaven to quiet all so it is stil if Christ be conceived in the heart of a man all the country must heare and ring of it he must be table-talke and they say he is melancholy or mad there is such adoe about it yea there was never more adoe at the conception of Christ in the wombe of the Virgin than there is at the conception of Christ in the heart of a Christian Examples wee have Act. 2. when the Spirit of God came upon the Disciples who were but poore fishermen in firy tongues how did the people wonder and admire at it some said They were drunke some mad so it is still Christ cannot bee conceived in the heart of a Christian but the world runnes in a rout together and some say the party is mad some melancholy and some one thing and some another And thus much for the conception of Christ Now we come to speake of his birth wherein observe these five things 1. Of whom he was borne 2. The time when 3. The place where 4. The manner of his birth 5. The manifestation of it First of whom he was borne He was borne of the Virgin Mary as it is in the profession of our Christian faith and Matth. 1. 23. Hence two things are to be observed 1. That Christs was borne of a Virgin 2. That He was borne of the Virgin Mary First He was borne of a Virgin Of which there may bee given three reasons first that he might be freed of the guilt of sinne which comes by the course of nature for all that are borne according to the course of nature are sinfull therefore Christ was borne of a Virgin not by the course of nature all that were in the loynes of Adam as he sinned so did they as we may see in another case Heb. 7. Levi paid tithes to Melchisedech when he was in the loynes of Abraham so that which Abraham did Levi did being in his loynes in like manner Paul speaking of Adam saith In whom all have sinned Rom. 5. 12. therefore all that were in the loynes of Adam as he sinned so did they But Christ that hee might take mans nature upon him and be freed from sinne was borne of a Virgin as Augustine saith hee tooke mans nature without sinne that the purity of his birth might sanctifie the impurity of our birth for wee are conceived in sinne and borne in iniquity so David saith Psalm 51. now we are
there a certaine time to be perfumed and then they were brought to the kings house so the king of Heaven hath two houses as it were one of preparation here in this world the other of fruition hereafter in Heaven therefore wee must live here a certaine time and be perfumed with the graces of Gods spirit ere wee bee taken to the second house a place of glory and happinesse to live with God for ever Thirdly in what estate hee would die in hee would dye the servant of God so let us labour to dye in this estate servants to God for if wee dye thus wee passe from men to God from earth to heaven from an estate of misery to a place of happinesse and joy but if wee dye the servants of sinne then wee goe not to God but to the devill and the damned therfore let us labour to be the servants of God to dye in his favour to bee members of Christ and then when our soules part from our bodies they shall goe to God Deut. 34. 5. it is said So Moses the servant of the Lord died it is the greatest credit that may bee to dye the servant of God although we dye not worth one penny yet we shall be happy and blessed Heb. 11. it is said that all these died in faith they died not all of a lingring sicknesse nor in their beds but they died all in faith this was their honour and glory that they died beleevers so this is the honour and glory of a man when he dieth in faith the servant of God repentant for his sinnes therefore whatsoever thy death be and wheresoever the place thereof be yet if thou dye Gods servant if thou dye repentant for thy sinnes if thou dye in faith thou art a happy man there bee many contented to dye but if they dye not Gods servants thy might better a thousand times desire life Secondly he did desire to dye in peace now let thy servant depart in peace Simeon desired to dye but how in peace of conscience in the feeling of Gods favour there be a number desire to dye in the world but let them take with them this example let them labour to dye in the peace of a good Conscience in the feeling of Gods favour in the pardon and forgivenesse of their sinnes O it is a fearefull thing when a man dieth in his sinnes as our Saviour saith to the Iewes Ye shall dye in your sinnes this was a fearefull sentence and an heavy judgement that befell the hard-hearted Iewes and I pray God it may be a warning unto us to make us beware how we incurre the like that so we may provide and labour to die in peae and in the feeling of Gods favour in faith and repentance for our sinnes and then we shall be happy men and blessed The fourth thing was the reason why hee did desire to dye when hee had seene Christ for mine eyes saith he hath seene thy salvation I have seene Christ the Saviour and Redeemer of Mankinde and have embraced him in mine armes now Lord let thy servant depart in peace hee had not alway this affection in him to desire to dye but when hee had seene Christ and imbraced him in his armes then hee had lived long enough then he was willing to dye Which should teach us to know when we should be willing to dye we have no reason to desire death till we have seene Christ and laid hold on him by faith and then when wee have done so wee have lived long enough therefore wee must remember that the especiall end why God doth let us live here is not to eate and drinke to seeke our profits pleasures and ease but to get Christ to make heaven and happinesse sure unto us to repent us of our sinnes A number thinke they live to no other end but to eate and drinke to seeke their pleasures and profits but to see Christ and to lay hold upon him they thinke not of therefore as the blinde man desired Christ to open his eyes so we should desire Christ to open the eyes of our minde that we may see him by the eyes of our faith if then this bee the end why he doth let us live then it is not to eate and drinke onely to buy and sell to passe away our daies in joy and delight but to repent in to lay hold on Christ which if we doe then wee shall be blessed in it SERMON XIII 1 PET. 1. 18 19. Forasmuch as yee know that yee were not Redeemed with corruptible things as silver and gold from your vaine conversation received by tradition from your fathers But with the pretious bloud of Christ as of a lambe without blemish and without spot HAving spoken of the birth of Christ now wee come to speake of His sufferings for this is the next point in our Christian faith But here a question may be demanded why there is mention made of his sufferings and none of his miracles seeing it was the miracles that mooved the world these they did wonder and admire at but they despised him for his sufferings as Esai 53. 2. For hee shall grow up before him as a branch and as a roote out of a dry ground he hath neither forme nor comlinesse and when wee shall see him there is no beauty that we should desire him he is despised and rejected of men a man of sorrowes and acquainted with griefe we hid our faces as it were from him hee was despised and we esteemed him not so Luk. 24. 21. the two Disciples that went to Emmaus thought that Christ should have beene an earthly king Wee trusted that it had beene he that should have redeemed Israel and now his sufferings doth dash all thus Christ was despised for his sufferings To this wee answer two things first although his Miracles were more admirable yet his sufferings were more profitable for it is by his sufferings that wee are sayed Esai 53. 5. But hee was wounded for our transgressions hee was broken for our infirmities the chastisements of our peace was upon him and with his stripes we are healed and 1 Pet. 1. 24. saith hee Who in his owne selfe bare our sinnes in his body on the tree that we being delivered from sinne should live in righteousnesse by whose stripes wee are healed so then we are saved notby Christs walking on the water the raising up of the dead clensing the Lepers casting out of devils but His sweating in the garden bleeding on the crosse dying for us so it is Christs sufferings his dying and bleeding on the crosse for us that saves us Secondly his Miracles were profitable chiefly to the people of that age and time hee lived in but his sufferings are profitable to all the succeeding ages that be to come for to this day we have the fruit and benefit of them therefore although wee doe not see Christ raising the dead clensing the Lepers
it is a corruption that men are loth to part from any thing for good uses and yet they will part from their money to vex a good Preacher or a good Christian so many can be content to part with their money to buy Cards or Dice but they will not part with any to buy a Bible therefore Hosea 2. 9. saith the Lord I will returne and take away my corne in the time thereof and my wine in the season thereof and will recover my wooll and my flax c. because they bestowed it on Baal on bad uses to spend it on their lusts we see the bad servant in the Gospell that hid his talent in a napkin when his master came to take account of him there came an extent to him to take away his talent and then to binde him hand and foot and to cast him into utter darknesse Now if this came upon him for hiding his talent what shall become of those that abuse their talents and put them to bad uses Thirdly the ware he sold Christ the riches and glory of the world the greatest treasure on earth in regard whereof Paul counts all things to bee dung and drosse and yet Iudas sold Christ for a trifle so many men sell Christ the riches of the world for a trifle because men doe not know the true value of Christ and of his graces which if they did they would not lose the possession of him for a thousand worlds but they would take heed of the selling of Christ Now this ware was unlawfull to be sold for the Canon Law saith that it is unlawfull to sell a spirituall thing therfore Saint Peter saith to Simon Magus when hee would have bought the holy Ghost with his money thy money perish with thee Act. 8. Now Christ is the fountaine of all spirituall things therefore to sell him it was unlawfull Secondly the Canon Law saith that it is unlawfull to sell that of which the right belongs to another If a man have right unto a thing he may sell it but Iudas had no right to sell Christ for he was to dispose of himselfe saith he I have power to lay downe my life and I have power to take it up againe And therefore seeing hee was to dispose of himselfe it was unlawfull for Iudas to sell him Thirdly as Divines say there be things of inestimable value and prise which nothing in the world can countervaile therefore to sell those things it is unlawfull As first the gifts and graces of the Spirit as Acts 8. Simon Magus would have bought the Holy Ghost Secondly the kingdome of heaven is unlawfull to be sold for Mat. 13. it is likened to a pearle that a man goes and sels all that he hath to buy Thirdly the Soules of men be unlawfull to be sold as Matth. 16. it is said What shall it profit a man to win the whole world and lose his soule all the world it not comparable to it Fourthly to sell the loving favour and kindnesse of God is unlawfull as in the Psal 63. 3. saith David Thy Loving kindnesse is better than life to sell a mans life is unlawfull for as the Devill saith of Iob Skin for skin and all that a man hath he will give for his life surely nothing in the world was comparable to Christs life therefore to sell him it was unlawfull Lastly very nature abhorreth that a man should be sold to punishment and paines it had beene much if Christ had beene sold for a slave but that he was sold to the greatest paines and torments the paines of the Crosse this was the greatest indignitie that might bee Iudas is condemned of all men for selling his Master for thirty pence But O what doe men now but even sell heaven and happinesse for a penny matter for a little profit and pleasure and although men cannot sell Christ to the Priests yet they sell their soules to the Devill for trifling things therefore when men will be readie for a little pleasure or a little profit for a penny matter to sell heaven and happinesse what doe they but sell Christ Now in all our bargaines we should consider two things 1. What we gaine 2. What we forgoe It may be we may gaine a little wordly ease and peace and lose our peace with God we may gaine favour with men but lose favour with God and then we make but a bad match for his favour is more worth than all the world besides therefore the world makes but a bad match of this to forgoe Christ heaven and happinesse for a little transitory and fading things of this world so Iudas match was but a bad one to forgoe his Master for thirty pence Fourthly What the price was he was sold for thirtie pence the price of a slave if he had sold him for thousands the sinne had beene lesse but to sell Christ the riches and treasure of the world for a trifle for thirty pence this made the sinne the greater Now these peeces of silver in Hebrew bee Shekels of which there be two sorts the Shekels of the Sanctuary and the common Shekels as we may see Levit. 27. 25. and Numb 3. 47. Now the Shekels of the Sanctuary were double the weight of the common Shekels halfe as much more to teach us that in all the matters of Religion we must give God down-weight as he gives us down-weight of his blessings so we must give him downe-weight of our service and dutie that we are to performe unto him Now the ordinary and common Shekel was but fifteene pence so the price that Christ was sold for was the price of a slave And this was done to fulfill the Scripture Zech. 11. 12. So they weighed for my price thirtie peeces of silver and the Lord said unto me Cast it unto the Potter a goodly price that I was prized at of them and I tooke the thirtie peeces of silver and cast them to the Potter in the house of the Lord. Now there be two reasons why this price is specified First seeing Christ stood in our roome and place and tooke on him our sinnes it was to teach us that God esteemed no better of us than slaves therefore howsoever we set an high price of our selves yet wee were no better than slaves in Gods account Secondly to shew the great sinne of Iudas that he would be so vile to sell Christ for a trifle Esau is condemned of all men that he would sell his birth-right for a messe of pottage Heb. 12. 16. and Prov. 28. A wicked man saith Salomon will transgresse for a morsell of bread every little matter will make him sinne I know all men condemne Iudas for selling his Master for a trifle but how much may we be condemned to sell heaven for trifling things Indeed we cannot sell Christ to the Priests for thirtie peeces of silver but yet wee sell our soules to the devill for a penny
18. 32. saith the lord I forgave thee thy debts because thou didst pray me And David Psal 120. 1. I called upon the Lord in the time of my trouble and hee heard me so Psal 11. I love the Lord because hee hath heard my voyce c. This is a great incouragement for a Christian man to pray unto God because prayer shall not want his due fruit but the Lord will heare him and make a supplie of his wants as shall be meet for his glory and our good Secondly to whom he made his promise to a poore penitent Theefe one that was a vile liver This is a sweet comfort and incouragement that Christ will promise heaven to a poore penitent sinner upon his repentance and put him in possession of it All the comforts and commodities in this life all pleasures and delights cannot doe it let the wantons set their minions before them the worldly man his goods the covetous man his money the hatefull man his reuenge and the proud man his fine apparell all these cannot doe it but upon repentance Christ promises heaven and puts us in possession of it nay the kings favour cannot doe it hee may put us in possession of lands and goods while we live here after death he cannot but repentance will put one in possession after death Thirdly what he promised he promised two things 1 Paradise 2 His owne companie First hee promised Paradise there were two Paradises spoken of in Scripture an earthly and an heavenly Paradise now it was not the earthly paradise for that was laid waste many thousands yeeres before Christ was borne but it was the heavenly Paradise of which Paul speaketh 2 Cor. 12. 2. I knew a man in Christ above foureteene yeeres 〈◊〉 whither in the body or out of the body I cannot tell God knoweth which was taken up into the third heavens Hence arise two points of instruction First wee may see what a goodly change a Christian makes at the time of death for all the while he liveth here he hangeth on the crosse as the theefe did in trouble and affliction in paines and in sicknesse but when death comes it sets an end of all it takes a man off the crosse it enters a man into heaven therefore a Christian hath no cause to bee afraid of death for if a man be prophane and live in his sinnes he hath cause to be afraid of death because it is an ugly gate to let him into hell but if hee be a man of repentance then death is onely a gate to let him into heaven therefore a Christian hath no cause to bee afraid of it If a King should promise one that if he would come unto him hee would bestow some great office or place upon him if there should bee at the palace gate an ugly and grisly Porter to let him in he would not cast his eye on the ugly porter but upon the Kings palace even so death is as this ugly and grisly porter to let a man into heaven let us not therefore looke upon the ugly face of death but upon heaven the place we are going to We see when Elias was taken up into heaven there came a firy chariot and horses of fire to fetch him and yet he was not afraid because it was the chariot and horses that should carry him to heaven So death though it came like a firy chariot and bring horses of fire with it yet let us not be afraid of it because it is the chariot and horses which shall carry us to heaven The second instruction is That a Christians estate is better than Adams was in the time of his innocencie for he had an earthly Paradise but a Christian shal have an heavenly Paradise therefore seeing we would be contented to take any paines to be put into possession of the earthly Paradise if it were possible how much more then should wee labour and take paines to be put into possession of the heavenly Paradise Secondly He promises him his company that he shall fare no worse than he fares and shall goe where he goes And this is a sweet comfort to a Christian that Christ hath made such a promise that he shall have his company as Iohn 17. 24. Father I will that they which thou hast given mee be with me even where I am that they may behold my glory So Ioh. 14. 3. And if I goe and prepare a place for you I will come againe and receive you unto my selfe that where I am there you may be also Therefore let a man labour to be joyned to Christ here in the use of good meanes in the kingdome of grace and he shall be joyned to him in the kingdome of glory he shall goe where Christ goes shall fare as Christ fares and shall bee where Christ is Fourthly The time when he promiseth Paradise and his company This day he would not deferre it for moneths and for yeares but This day Which may teach us that the soules of the faithfull when they die goe into heaven immediately the Papists say that there is a middle place that their soules must go to where they must stay a time til they be throughly purged from their sinnes but this errour is refuted in the example of the Theefe for when he died his soule went into Paradise immediately I but some object and say that this was a speciall priviledge of the theefe and to none other To this I answer that the same priviledge is to every faithfull man as we may see Luke 16. 22. when Lazarus was dead hee was carried by the Angels into Abrahams bosome into a place of rest and joy And the Rich-man when hee died was carried into hell a place of torment there are but these two places to goe to when a man is dead that the Scripture makes mention of there is no middle place when men die they goe either to Heaven or to Hell for we know that all men that die in the state of repentance goe to heaven they which die impenitent to hell and therefore it is a vaine thing to pray for them for their estates cannot be altered I but is there any hurt to pray for our dead friends I answer if thou knowest not I will tell thee what hurt there is by it it shewes thy infidelity and unbeleefe that thou doest not beleeve the Scriptures I but may I not speake of my dead friends would you have me say nothing of them If thou doest not know what to say of them say as Paul saith of the godly that they are asleepe in the Lord so we see what we may say of our friends that they be now asleepe in the Lord Or as Salomon saith that the remembrance of the just are blessed such an one is of holy remembrance such an one was an holy man The use of this point is seeing after death the godly goe
God to despise you when you come to die therefore it is good to make God our friend whilest we be alive This is the counsell that Christ giveth us Luk. 16. 9. Make to your selves friends of the Mammon of unrighteousnesse the Fathers take it for the poore that wee should make friends of the poore But the meaning is that we should make God our friend in our life time that we may have a friend of him when we come to die therefore because every man must commend himselfe to God when he dies it is good to please him and to walke holily in all our courses that we may commend with boldnesse our soule to him at the last gaspe Secondly what it was bee commended into the hands of God His Spirit his body he left to Pilates mercy but all his care was for his soule therefore he commends that into the hands of God which may teach us two things first though our bodies dye yet our soules doe live all the Scriptures shew this Eccles. 12. 7. Then shall the dust returne to the earth as it was and the Spirit shall returne to God who gave it so Revel 6. 9. And when hee had opened the fifth seale I saw under the Altar the soules of them that were killed for the Word of God and for the Testimonie which they mainetained so also Heb. 12. 22. For yee are not come to the mount that might bee touched c. but yee are come to the mount Sion and to the city of the living God the celestiall Ierusalem and to an innumerable company of Angels and to the congregation and Church of the first borne whose names are written in heaven and to God the judge of all and to the spirits of just men made perfect So it is a plaine truth in Christianity that though our bodies dye our soules are immortall therefore seeing our soules never dye but shall live for ever how carefull ought we to be for them and to passe our time in holinesse and feare before God as they may live with God for ever in heaven Indeed if our soules might dye our care might bee the lesse but seeing they shall never dye it is a wondrous corruption amongst most to see how they cloath the body feed and physick that runne from market to market to make provision for it which yet must dye and their immortall soules they take no care for therefore one saith well O man of all thy parts take care of thy immortall part that which never dieth Secondly it teacheth us that seeing Christ commended his Spirit into the hands of God wee see what the especiall care of a Christian should bee not to care so much what become of his body so his soule may be saved Christ he left his body to Pilates mercy but he commended his soule into the hands of God so a Christians care must be especially that his soule may be saved that it may come safe into the hands of God what soever become of the body this was the care of the holy theefe Lord remember mee when thou commest into thy kingdome all his care was for the saving of his soule it being provided for hee cares not what become of his body we see when a mans house is on fire if he have a pretious jewell he will labour to save that though the rest perish so seeing the soule is the most pretious jewell whatsoever thy labour and paines be labour to lay up thy soule safe in the hands of God as Steven did when a storme of stones came about his eares hee bowed himselfe downe and said Lord Iesus receive my soule all his care was for the saving thereof that it might come safe into the hands of God as if he should say Lord receive my soule I care not what becommeth of my body so that thou save my soule all shall be well this will content me Thirdly the time when he commended his Spirit at the time of his death which was the very close of his life when he was ready to breathe out his last breath which may teach us that every man should make this his practise when hee comes to dye to bee sure to make a holy close of his life then it is a time to commend his soule to God Now there bee other times for a man to commend his soule to God as first in the time of danger and perill so David did when he was in perill of Saul Psalm 31. 5. saith he Lord into thy hands doe I commend my spirit because I have no body else to commend it to nor no body to trust it with in assurance of safety therefore Lord into thy hands I commend it likewise Psalm 10. 14. the poore committeth himselfe unto the Lord seeing no man regards him nor cares for him hee commends himselfe to the care of God so that the time of distresse and danger is a time to commend our soules to God There is also another time that wee should commend our soules to God and that is daily because our life is uncertaine therefore wee should every morning when we doe rise and every night when we goe to bed not knowing not what will befall us in the day commend our soules to God there bee a number of men in the world that bee greatly overtaken in this they never commend their soules into the hands of God if a nurse goe abroad and leave her childe and doe not commit it to the care of some body to keepe and to looke after it if the childe catch any hurt they will blame the nurse for it so if wee doe not commit our selves our wives and children to God in the morning and at night if any hurt befall them we may thanke our selves for it the blame lieth upon our selves 1 Sam. 18. 28. we see when David came into the host to his brethren they asked him this question with whom hast thou left those few sheepe So we should commend our temporall estate to the keeping of some body where it may be safe and if we should commend that to keeping much more must we commend oursoules to God Now as at these times wee should commit our soules to God yet more especially we must doe it when we come to dye because the devill will then bee busie and wee have a long journey to goe if a man were to passe into France and to carry all his goods with him that hee hath scraped together all his life time hee would looke into what ship hee did commit his goods and if hee had a rotten bottome hee would beware how he committed his goods to it so seeing we are to passe from earth to heaven a long journey we must take heed wee doe not commit our soules to a rotten bottome but bee carefull to lay them up into the hands of God that so they may remaine safe there Fourthly upon what ground he commends his soule into the
as Christ speakes Matth. 12. 40. As Ionas was three dayes and three nights in the Whales belly so the sonne of Man shall be three dayes and three nights in the body of the earth therefore the body of Christ was no lower than the grave it descended no further And this may be a sweet comfort to us that the bodies of Christians descend no lower than the grave therefore when we see a Christian laid into his grave he is in the worst estate wee shall see him in but the wicked descend lower and lower til they come at hell though their bodies doe not descend when they be buried yet when they shall rise againe at the last Iudgement then not onely their soules but also their bodies shall goe to hell as Psal 9. The wicked shall be turned into hell and all the nations that forget God but when a Christian is buried and laid in his grave here is the worst estate shal befal them for where the body of Christ rested there the bodies of Christians shall rest after death to wit in the grave The second is That Christ went downe in his Spirit into hell or descended thither to preach to the damned to convert them This opinion seemes more unreasonable than the former but Bellarmine confutes it for hee saith that life is the time of grace there is no repentance nor converting unto God after death according as Christ saith Iohn 9. Worke while it is called today for the night commeth on when no man can worke And 2 Cor. 5. We shall all appeare before the judgement seat of God to answer for that we have done in the body whether it be good or bad So there is no repentance after death but then we must come to judgement to answer for that we have done in our flesh And Galath 6. Whiles we have time doe good here in this life-time is the doing of good and therefore it is a sure thing that if we doe not repent and turne unto God while wee live here wee shall not repent after death because this life-time is the time of grace and of repentance therefore it must be the wisdome of men to repent of their sins to turne unto God lay hold on life and salvation while they live here for if they be dead and laid in the grave it is impossible that they should repent because this life time is the time of repentance S. Chrysostome saith there be two kindes of Repentance fruitfull and unfruitfull or penall repentance Fruitfull repentance is in this life Penall repentance after this life in hell for it is true saith he the damned in hell shall repent them of their sins the whoremaster of his whoring the drunkard of his drunkennesse the swearer of his swearing but this repentance shall be unfruitfull though it be an afflictive repentance therefore if wee would have fruit and benefit by our conversion we must repent whiles we live here The third is That Christ descended into hell to suffer the paines and torments of hell in his soule where we should have suffered I answer the Scripture is plaine for this that Christ did not suffer for us in hell for hee suffered on the crosse where all was finished therefore hee did not need to descend into hell to suffer paines and torments there as Hebr. 2. 14. Forsomuch as the children were partakers of the flesh and bloud he also himselfe having tooke part with them that by death hee might destroy him that had power ever death that is the Devill so Christ did overcome the Devill by dying But it may be objected and said that we deserved to have suffered the paines of hell for ever and therefore Christ descended into hell for us To this I answer that if this reason were good then he in soule should not onely have suffered the torments of hell but his body too for wee deserve not onely to have our soules tormented but our bodies also therefore this cannot stand us in stead Christ suffered the paines of hell but not in the place of hell but partly in the Garden and partly on the Crosse which was sufficient for mans offence as a man that hath a summe of money to pay if he pay it though it be not in the same place all is well it cannot be required againe so Christ hath paid and satisfied God for our sinnes though not in the same place where we should have suffered but partly in the Garden when he was in the bloudy sweat and partly on the Crosse when he made that bitter complaint My God my God why hast thou forsaken me And therefore this may give us comfort that God is satisfied and will not require any more at our hands if wee be in Christ The Fourth is That Christ went not downe to hell but hee went to the upper skirts and brims of hell where the Fathers were floting so to fetch them thence This is the opinion of the Papists and is more unreasonable than any of the former for the Fathers were not in the upper skirts and brims of hel but were saved by the same faith we be as we see Act. 15. 11. But wee beleeve through the grace of the Lord Iesus Christ to be saved as they doe so the Fathers were saved by the same meanes we are for the same means were in the Old Testament that is in the New but that there was a veile before it To this effect we have Psal 102. 24. I said take mee not away in the midst of my dayes but there is a plainer place than this Eccles. 12. 7. Then shall the dust returne to the earth as it was and the spirit shall returne unto God that gave it So the soules of good men we see went not to the border of hell but to God as Luke 16. when Lazarus was dead his soule was carried into Abrahams bosome and Dives into hell Now there be two evidences that Lazarus was not in the border and skirts of hell First because his soule was carried by the Angels who doe not carry mens soules into hell but into heaven Secondly because that he was in a place of comfort and joy but there is poore comfort in hell therefore we may see that the Papists opinion is very erroneous and false But there is another Scripture to be answered where it is said Heb. 9. 12. that the way to the holiest of holy was not made by the bloud of Goats and Calves but by the bloud of Christ and then it followes there was no way to heaven but by the death of Christ To this I answer first that there was no way to heaven by the legal sacrifices only the vertue and power of Christs sacrifice laid the way open to us Secondly all that came to heaven must come by the vertue and power of Christ for his death was as vertuall and effectuall to save men from the beginning as
death will draw out all his members with him It is said by one of the ancient Fathers that Christ did enter into heaven at the narrow passage of his passion by which way we must also enter into heaven Now by the power and vertue of Christs resurrection we finde others to be raised as if the cleaving of the rockes asunder and the quaking and trembling of the earth had awaked them out of their sleepe for it is said And the graves were opened and many bodies of Saints that slept arose c. In which story wee may take notice of divers things worthy our consideration 1. who they were that did rise with Christ the Saints 2. What number did rise with him a multitude 3. What time after Christs resurrection 4. What they did they went into the holy Citie and did appeare to many 5. What became of them whether they went into the grave or into heaven First Who they were that did rise it is said the Saints they were sanctified and holy people not one wicked man did rise when Christ did rise to teach us that the Saints onely shall rise properly by the vertue and power of Christs rising there is not a wicked man that shall be an halfe-peny the better for Christs rising as 1 Thess 3. 4. it is said Those who sleep in Iesus will God bring with him and 1 Corinth 15. it is said Christ is the first fruits of them that sleepe therefore they that be in Christ onely shall partake of Christs rising none shall feele the benefit and comfort of it but the Saints onely and therefore wouldest thou finde benefit and comfort by Christs rising labour then to be a sanctified man or woman sanctified in speech sanctified in thy actions and life and then as Christ rose so thou shalt rise but if thou be not a sanctified man or woman he shall rise and let thee alone thou shalt lye in the grave and rot well thou mayest rise with Cain Iudas Herod Pilate and Pharaoh but thou shalt not arise with Christ nor with the Saints thou shalt not rise in that ranke It cannot be denied but that all shall rise by the power of Christ as Iohn 5. it is said The houre shall come in the which all that are in the graves shall heare the voice of the Sonne of God and come forth so all shall be raised by the voice of the sonne of God but there is a great difference for he shall riase his servants and Saints being as a head to them a mercifull Saviour and Redeemer but he shall raise the wicked as a terrible Iudge to be revenged of them for their sinnes O it were wel with them that the mountaines might fall upon them and hide them from the presence of God we see in experience that if there be two men cast in the Gaole the one an innocent man and the other a theefe murtherer or traitour when the Assizes come the prison dore is opened and the innocent man comes forth and the theefe the one comes forth an innocent man to be so proclaimed by the Iudge in the hearing of the countrey the other to receive sentence of condemnation for his vile facts the prison doore indeed is opened to both but there is great difference the one comes forth to be set at libertie the other to be executed so the graves are opened to all but yet there is a great difference for the Saints rise to possesse eternall life the wicked to possesse eternall death therefore although we know we shall all rise againe yet if we doe not rise Saints it were better for us that we did never rise at all Secondly What number â—se with Christ a multitude whereof there be two reasons First That we might see that the benefit of Christs rising is not confined to some few but to many and therefore it is to set out the large hand and liberalitie of God in Christ as Matth. 8. it is said That many shall come from the East and West and shall sit downe with Abraham Isaak and Iaakob in the kingdome of heaven So Heb. 2. 10. it is said For it became him for whom are all things and by whom are all things in bringing many sons unto glory to make the Captaine of their salvation perfect through sufferings Therefore Christ rose with so many to shew that he is willing to communicate his goodnesse to many Esau complained of the narrownesse of his fathers blessings but wee cannot doe so by Gods blessings for hee extends them largely Secondly he rose with so many that there might be many witnesses of his resurrection for the rising of Christ from the dead being a maine pillar of our Christian faith therefore it was requisite that our faith might rest on a strong foundation there should be many witnesses of his resurrection I but there may a question be moved what was the reason that all the Saints did not rise with Christ as well as some It is a strange thing that Abraham lay still in the grave the father of the faithfull and Isaak and Iaakob and all the Prophets and David and a number of other holy men all which died in faith what was the reason then they did not rise aswel as the rest To this I answer that it was the wise counsell of God so to appoint it for if all should have risen againe then there might have beene some doubt whether we that have died since Christs rising should have rose againe or not for 2 Tim. 2. 18. Hymeneus and Philetus said that the resurrection was past already Now if all had risen then much more Christians might have doubted of the matter and therefore to take away this doubt this is the reason why they did not all rise for looke how many dead Patriarks and Prophets and holy men there be that rose not so many pledges and pawnes there be of our resurrection for howsoever wee might doubt it in regard of our selves because of our sinnes yet because there be so many dead Saints lye still in the dust whom hee will one day raise we have comfortable hope that we shall rise with them for looke how many dead bodies of the Saints there be amongst us so many pledges and pawnes there be to us that our bodies shall one day rise againe Secondly seeing thaâ— some of the Saints did rise and not others which were left in the grave and yet as good and holy men as they nay it may be holier This may teach us a worthy point that there is a speciall dispensation of God in the dealing with some of the Saints therefore every one must labour to bee contented with that God doth assigne him So Numbers 12. 7. saith the Lord My servant Moses is not so who is faithfull in all my house unto him will I speake mouth to mouth where was a speicall favour that God did shew to Moses more than he shewed to
poore woman and yet shee did informe them of one of the greatest mysteries of Salvation the Resurrection of Christ which may teach us how meane soever the person be not to despise to learne any good of them so we see Exod. 18. that Moses was contented to take the counsell of Iethro his father in law one that was infinitely short of the gifts and graces of Moses so also Acts 18. Apollos was instructed by Aquila and Priscilla poore Tent-makers therefore it must bee the wisedome and humilitie of a Christian to take good by the meanest persons that may be Secondly whom shee must tell his brethren this is a strange thing that Christ calls them his brethren he might have said Goe and tell my Disciples my revolters backsliders and such as have denied and forsaken mee yet wee see the goodnesse and kindenesse of Christ that hee puts a speciall tearme of dignity upon them Go and tell my brethren partakers of the same glory and immortality with mee whereas hee might have said One of them did betray me and another denied mee and all of them did shamefully forsake me yet he is contented to swallow up all because though they had sinned yet they sinned of weakenesse they had repented for it and wept bitterly therefore Christ sends such sweete termes and cals them brethren Which may teach us that although wee fall into great sinnes if we fall of weakenesse and if we have repented for it hee will take us for his brethren we see in experience that although a man turnes his backe upon the Sunne and is going from it yet the Sunne followes him with his heate light and with his beames so when we turne our backes on God and are going away from him yet he followes us with his beames of goodnesse kindenesse and with his love though we forsake him yet he doth not forsake us Thirdly what the message was that shee should tell his brethren That I ascend to my Father and your Father to my God and your God From hence ariseth a twofold comfort First Goe and tell my brethren that I ascend what is this such a comfort that Christ ascends that he goes away and leaves them yea it is a comfort and a great comfort too as appeares First because hee is ascended to Heaven as a pledge and pawne to take possession and to prepare our place till we come there As Augustine saith the Head going before all his Members shall follow Christ ascended as a pledge and pawne to hold possession for us So Iohn 14. 2. 3. I go to to prepare a place for you and if I goe to prepare a place for you I will come againe and take you up to my selfe that where I am there you may be also So it is a comfort to a Christian to know that Christ as ascended Secondly it is a comfort to know that Christ is ascended for our good to befriend us in the Court of Heaven to procure the graces of his Spirit to reconcile us unto God and to make Intercession for us therefore howsoever some men may thinke it to bee a great comfort to have Christ on the Earth amongst us yet it is a farre greater comfort that Christ is ascended into Heaven to procure the graces of his Spirit to reconcile us unto God as our Saviour saith Iohn 16. 7. It is expedient for you that I go away to reconcile you to God to procure the graces of his Spirit to make intercession for you Therefore it is a comfort unto us that Christ is ascended to Heaven The second comfort is that Christ saith Hee ascended to my Father and to your Father to my God and your God For when wee know the Father of Christ is become our Father and the God of Christ is become our God by the meanes of him wee cannot chuse but hee comforted There was a time when God was our enemy by reason of our sinnes but now Christ saith I ascend to my Father and to your Father to my God and your God therefore this is a great comfort that wee have such a Father as is able to blesse us and to doe us good for seeing he is become our Father He will make a supply of all our wants as shall bee needfull for us A Christian may say Lord Iesus doe thou ascend into Heaven to hold a place for mee against I come to procure the graces of thy Spirit to reconcile mee unto God to make intercession for mee and then I shall bee happie And thus wee see it is for the good of Christians that Christ is ascended SERMON XXXIII LVKE 24. 13. And behold two of them went that same day to a Village called Emmaus which was from Ierusalem about threescore furlongs TWelve severall times Christ did manifest himselfe after his resurrection five whereof were in one day The first was to Marie Magdalen The second To the women comming from the grave Of these two wee have spoken and are come to the third to these two Disciples going to Emmaus In which manifestation there are diverse things to be considered First what disposition Christ did finde them in laid downe in two circumstances First That they went to a Towne called Emmaus that was about threescore furlongs off Ierusalem They did not attend the grave and seeke for Christ as Marie did but they were going away from him and from Ierusalem as men cleane out of heart Here we are to consider the kindnesse and goodnesse of Christ that he did not onely manifest himselfe to them that sought him and did attend the grave but to them also that did go away from him so wee see the disciples were in another condition they heard a brute of Christs rising yet they were not wise to nourish this same sparke but they were as men out of hope and yet Christ goes after them and leaves them not till hee had brought them home to the companie of beleevers So here is the goodnesse and kindnesse of Christ not onely to manifest himselfe to those that seeke him and attend upon good meanes but also to those that goe away and have not a thought of him so we see Iohn 7. the woman of Samaria that came to draw water shee had not a thought of Christ and yet he did manifest himselfe unto her and Luke 2. 8. the Sheepheards were tending their flockes by night they had not a thought of Christs comming but the Angels came unto them and told them that Christ was borne when they looked not for it so also Matth. 8. when Matthew was about his bagges and his money matters he had not a thought of Christ yet then he called him Here wee may see it is Gods mercie to prevent us with his love when wee have not a thought of him but are busie about our profits and pleasures then he seekes us and brings us home unto himselfe even when we are going from him as
while So we dwelling in Cottages of clay in this World if one should aske us when we looke up to Heaven whose house is this and be answered by any of Gods people it is mine I thanke God Iesus Christ hath purchased it not with gold and silver but with his most pretious blood and one day I shall have it would not every man thinke this mans case to bee good and hee a blessed man This is the first reason why Christ is ascended into Heaven Now if Christ bee ascended to Heaven to prepare Heaven for us then every man must prepare himselfe and make him ready to receive Heaven â—evel 19. It is said That the Bride the Lambes wife is ready So wee should make our selves ready for Heaven we must repent and beleeve make conscience of our wayes and be obedient before God while we live here Secondly Christ ascended into Heaven To send downe the Holy Ghost into the hearts of his servants as hee saith Iohn 16. 7. It is expedient for you that I goe away for if I goe not away the Comforter will not come but if I depart I will send him unto you But had not the Disciples the Holy Ghost before Christ ascended I answer yes for they could not have the smallest meaâ—â—â—e of grace but it must bee by the Holy Ghost for as Saint Paul saith 1 Corinth 12. 3. No man can say Iesus is the Lord but by the Holy Ghost yet he full measure of grace and the abundance of the holy Ghost was not given till Christ ascended but was reserved till then therefore Iohn 7. 30. It is sâ—id That the Holy Ghost was not given because Christ was not ascended Even as a King whose gifts bestowed on his Favourites are but petty till hee bee installed and then bee they great gifts so the gifts of the Spirit be given but in a small measure till Christ was ascended and then were they great gifts unto which hee daily addes more gifts and graces of his Spirit still as a loving husband when hee is absent from his wife will bee sending of love-tokens some Gold-rings Iewels or Pearles to comfort and to cheare her sending still by every messenger that comes one thing or other till hee himselfe comes home so Christ being absent from us doth send unto us Rings Pearles and Iewels even the gifts and graces of his Spirit untill he come This is a great comfort howsoever wee want the presence of Christ here so long as wee have his Spirit to assure us of Gods favour and of the pardon of our sinnes and that Heaven is ours all is well wee know 2 Kings 2. 9. When Elias was to depart from Elisha saith be Aske what I shall give thee Elisha answers that thy spirit may bee doubled upon me So when Christ at his ascension bids us aske what we would have we must make this request Lord that thy Spirit may bee doubled upon me that so my minde may bee enlightned my will sanctified and all my affections rightly ordered Now as Christ is ascended to send down the graces of his spirit into our hearts so we must prepare our selves for it as the Disciples Acts 1. 14. Did all continue in Prayer and Supplications with one accord so seeing the Spirit is promised let us read the Scriptures meditate of them pray and so make our selves fit to receive the holy Ghost As 2 Kings 4. 10. when Elisha came to Shunem saith the Shunamitish woman to her husband Let us make him a little chamber I pray thee with wals and let us set him there a bed and a stoole and a candlesticke that he may turne in thither Now if this good Shunamite did prepare a chamber to receive the Prophet into how much more should wee prepare our hearts to receive the Spirit of God Thirdly Christ did ascend into Heaven to lead captivitie captive to triumph over Sinne Death Hell the Divell and our spirituall enemies when Sampson was beset with the Philistines in Gaza it is said He rose at midnight and tooke the doores of the gates of the Citie and the two posts and lift them away with the barres and put them on his shoulders and carried them up to the top of an high hill so Iesus Christ being beset with all our spirituall enemies hath triumphed over them and is gloriously ascended into heaven As Saint Paul saith Ephes 4. 8. When hee ascended up on high heeled captivity captive Death Hell Sin and the Divell so that now a Christian may see all his spirituall enemies in fetters and chaines I but some may say What is this to me seeing I am subject to Death Sinne and to the grave To this I answere that Christs victorie is our victory his triumph is our triumph there is not a true Christian but one day he shall triumph over all his spirituall enemies but it must be as Christ was For first he was killed and throwne into the dens of theeves and death then he arose againe and triumphed over all our spirituall enemies and did gloriously ascend into Heaven so when we bee killed and throwne into the dens of death and rise againe then wee shall triumph over all our spirituall adversaries and say as Saint Paul saith 1 Cor. 15. O Death where is thy sting O Hell where is thy victorie and then wee shall ascend into Heaven Therefore labour thou to bee a servant of God and then doubt not but as Christ triumphed over all our spirituall enemies so shalt thou for as Christ speakes Iohn 16. 33. In the World yee shall have trouble but in me you shall have peace be of good comfort for I have evercome the World Augustine saith some men will object what are wee the better for it that Christ hath overcome the world and triumphed over all our spirituall enemies why all that Christ did is for our sakes that one day wee may succeed in the same triumph Iudges 10. wee see Ioshâ—a when he had inclosed the Kings and shut them up in a Cave Hee brings them out and makes his Souldiers and Servants to tread on the neckes of them whom yet hee himselfe had conquered so making all his Servants Conquerors so Iesus Christ will make every true Christian to tread on the neckes of our spirituall enemies Sinne Death Hell and the Divell that so although the conquest be Christs yet he might make all us his Servants Conquerors Fourthly Christ ascended to fill the whole Church with his gifts As Ephes 4. 8. When hee ascended up on high he gave gifts to men and verse 10. of the same Chapter Hee that descended is the same that ascended farre above all Heavens that he might fill all things so that the goodnesse of Christ is spread all the World over Christs ascension is like a tree the rootes whereof be in the Earth but the fruite is above our heads but shake the tree and
a holy life then as Christ did rise and afterwards ascend so shalt thou but if thou dost not Christ shall ascend and leave thee heere nay well it were if thou mightest remaine in this life but Christ shall ascend to heaven and thou shalt goe to hell and therefore let every one labour to rise out of his sinnes here in this life that he may ascend with Christ into heaven There be a number of people in the world thinke to ascend to heaven and goe to God but if they doe not rise out of their sinnes but continue in them still they are like to perish in them Heb. 11. 5. It is said By faith Enoch was translated that hee might not see death and was not found because God had translated him for before his translation he was reported of that he pleased God so labour thou to please God in a good course and walke with him so farre foorth as frailty will permit and then when thou parts from this world thou shalt be sure to goe to God The second circumstance is that it was forty daies after he rose as it is Act. 1. 3. Christ had right to heaven so soone as hee rose but for the good of his Church and of his Disciples he was content to tarry from it for a time which must teach us to bee content to tarry from heaven for a time for the good of them amongst whom wee live so wee see Paul did as it is Phil. 3. Neverthelesse to abide in the flesh is more needfull for you and having this confidence I know that I shal abide and continue with you all for your furtherance and joy of saith so 2 King 20. 2. it is said of Hezekiah Then â—e turned his face to the wall and prayed Why did Hezekiah weepe and pray to the Lord that he might live I answer not that he was affraid of death but hee desired to live for the good of the Church because Religion and the worship of God was in danger which he desired to establish as Martin a bishop in France when he came to dye for the good of the Church desired to turne into the world againe Now these examples may serve to make us contented to tarry out of heaven for a time for the good of others if Christ tarried forty daies for the good of the Church much more should wee bee contented to leave places of honour and of preferment for the good of the Church for there bee too many men that will not step one foot from their preferment for the good of their brethren as Nehem. 5. hee laies it as a great fault on the rich men that they would not ease their poore brethren and there is a curse denounced against such Iudg. 5. 23. Curse yee Meroz saith the Angell of the Lord curse the inhabitants thereof because they came not out to helpe the Lord against the mighty unto which many are now liable who will hazard nothing for the love of Christ The third circumstance is that before Christ ascended hee gave a change and a commandement to his Disciples as we may read Act. 1. 2. Vntill the day in which hee was taken up after that hee through the holy Ghost had given commandement unto the Apostles whom hee had chosen And what was the charge he gave them It was concerning the kingdome of God religion and the worship of God which may teach us before wee ascend and death take us away we must give charge to our children to our servants and to those which doe concerne us touching Religion and the worship of God that they bee faithfull in the covenant of God when we be dead and gone and then we may comfortably ascend to heaven so we see David did 1 Chron. 28. 9. when he came to dye he gave a charge and a commandement to his sonne Solomon saith he And thou Solomon my sonne know thou the God of thy Fathers and serve him with a perfect heart and with a willing minde for the Lord searcheth all hearts and understandeth all the imaginations of the thoughts If thou seeke him he will be found of thee but if thou forsake him he will cost thee off for ever so likewise Moses did Numb 27. 18. And the Lord said unto Moses Take thee Ioshua the sonne of Nun a man in whom is the Spirit and put thy hand upon him and set him before Eleazer the Priest and before all the congregation and give him a charge in their sight so every governour and every master and father should give charge and commandement concerning Religion and the worship of God to those which doe concerne them that they may bee faithfull in the covenant and hold out Religion when they be dead and gone and then they may comfortably ascend as Christ did Thirdly The place from whence he ascended now in every motion there is the place from whence they goe and the place whither they goe the place a quo from whence Christ ascended was Bethanie as Saint Luk. 24. 50 The mount of Olives as it is Act. 1. which was the place whence a little before he went to his Passion it was the place where he sweat water and blood and where hee was apprehended yet heere it is said to bee the place from which hee ascended to heaven which may teach us that iâ— wee be faithfull and walke carefully and conscionably before God the places that he places of trouble and of torment to us he will make them Mount Olives places of comfort and therefore doest thou lye on thy sicke bed art thou troubled with paine and sicknesse and hast beene many yeeres together bee faith fall and God can make thy sicke bed Bethania to thee a place to ascend to heaven from and so likewise art thou in prison or in any other base place bee faithfull and of good comfort the Lord can make it like the Mount Olives a place to ascend to heaven from doest thou dwell in a poore cottage and a smoaky house be of good comfort God can make this a meanes to ascend to heaven by and goe to God Secondly the place ad quem whither he ascended and that is into heaven so the Angels say Act. 1. 11. Yee men of Galilee why stand yee gazing into heaven this same Iesus which is taken from you into heaven shall so come as yee have seene him goe to heaven so againe Peter saith of him Act. 3. 21. Whom the heavens must containe untill the time that all things be restored and Paul Heb. 9. 24. Hee is gone to appeare in the presence of God for us so it is cleare by all these Scriptures that Christ is gone to heaven Now if he be gone to heaven then it is in vaine to seeke him heere in this world The Papists say that the bread in the Sacrament after the words of consecration are turned into the body of Christ nay into the very flesh as hee was borne of the
and haile as Genes 45. 24. When Iaakob saw the Chariots that Ioseph had sent for him his Spirit revived againe so when we looke on the Chariots that shall bring Christ to judgement our hearts will or should revive therefore so often as we cast up our eyes to Heaven wee should thinke of this Now we will come to speake of the fifth point the use and benefit wee should make of Christs ascension and I would I had an hundred tongues to speake and that I had the words of motion that I might make you feele and see the excellent things that God doth offer unto us by the Ascension of Christ First The ascension of Christ must cause a spirituall assension in us for as the body of Christ did ascend to Heaven so our hearts and minds and affections must ascend and although our bodies be here yet our hearts and mindes and affections must be in Heaven so saith Paul Colos. 3. 1. If ye bee risen with Christ seeke those things that be above where Christ is as if he should say Christ is in Heaven let not your hearts therefore and your mindes bee on the Earth but let them ascend to Heaven so it is said Philip. 3. But our conversation is in Heaven There be a number of men in the world that grovell on the ground their hearts bee glued and tyed to the world Oh but a Christian man whiles he is in this world he must have his conversation in Heaven by living justly and holily in this world Therefore whilest wee live here our hearts and minds must ascend to Heaven because our soules shall not ascend till the day of death Nay if our soules doe not ascend whiles wee live here our bodies shall not ascend at the day of judgement for every man must begin his Heaven here therefore Christs ascension must cause a Spirituall ascension in us But what shall wee say of such men as for their lives cannot lift up their hearts and their mindes to Heaven wee may say as God sayes to Adâ—m Gen. 3. Earth thou art and to Earth thou shalt returne Dust thou art and to Dust thou shalt returne Nay it were well with them if they might returne to Earth but they shall goe both soule and body to Hell without repentance and therefore labour to ascend in thy heart and affections whilest thou livest here pittifull is the state of these men I but what shall then the people of God doe when they cannot feele their hearts to ascend they may say O Lord Iesus thou art ascended and I am grubbling on the Earth therefore I will pray as the Prophet David doth Psal 119. Lord quicken mee and raise mee that I may ascend in my heart minde and affections while I live here Now the rules to know whether wee be ascended with Christ in the holinesse of our lives and conversations here on Earth that so wee may ascend to him hereafter in glory are chiefly these two 1. By an Opticke rule a rule of humane learning 2. By a rule of Scripture First By a rule of humane learning or an Opticke rule In all ascensions the higher a man goes the greater the things above seeme to be and the things below seeme the lesser As for example if a man goe to the top of an high Castle the things above seeme great and the things beneath seeme small if hee looke downe I but if he goe up to the Mountaines then the Castle seemes small or lesser but if it were possible that hee could goe up as high as the Sunne or the Moone or Starres how great would the Starres and Spheares and the amplitude of Heaven appeare to bee when as this Earth would hardly bee seene thither and if seene would it seeme scarce so big as a little Moule-hill so it is in our spirituall ascension the neerer wee come to Heaven the greater Heavenly things seeme to bee and the further we goe from these worldly things the lesser and lesser will they seeme to us and therefore the pardon of thy sinnes and the favour of God and the hope of Heaven are these great in thine eyes and the things of this life like little motes flying in the Sunne bee of good comfort thou art ascended but if the things of this life bee great in thine eyes and the things of Heaven small then thou art not ascended as yet And thus by this rule we may give a true judgement of our selves Secondly A rule of Scripture Ephes 4. 9. it is said Hee that ascended is the same that did descend first into the lower parts of the Earth So by S. Pauls rule before there can be an ascension to Heaven they must first descend and that to the lower parts Pauls words bee plaine that a man must first descend before he can ascend and therefore every man must consider with himselfe whether hee hath descended into the lower parts whether he hath beene cast downe with the burden of his sinnes in the sense and feeling of them and that hee hath beene brought as low as Hell and the Grave and into the Dungeon of GODS wrath and displeasure if thus then thou hast ascended but if thou hast not descended into Hell and as low as the Grave in the sense and feeling of thy sinnes If thou hast not beene in the dungeon of Gods wrath and displeasure then thy ascension is yet to come I have shewed you heretofore that a man that would bring water to the top of an high Castle or Tower hee first makes it fall exceeding low so every man that would ascend hee must first descend and come downe low in the sense and feeling of his owne sinnes and then hee is fit to ascend Therefore looke into thy owne selfe and consider whither thou hast descended and hast beene brought low in the sense and feeling of thy owne sinnes If thou hast thou hast ascended but if not thy ascension is yet to come David beginnes one Psalme with De profuâ—dis Psal 130. Out of the deepe places have I called unto the Lord so wee must bee brought to call to God out of the deepes Secondly seeing Christ is ascended into Heaven Let us bee willing to goe to Christ as soone as may be we see in nature that all the members will have recourse to the head because that gives life and motion to the rest of the members so because Christ our Head is gone before to Heaven we should be willing to ascend to him we know and have often heard how willing old Iacob was to goe into Egypt his spirit revived when he saw the Chariots of his sonne Ioseph came for him so we should be willing to leave all and to ascend to Heaven and how should our spirits revive when we see the chariots of death come for us But yet there must be a moderation this way for as a good servant will not goe away till he have a
discharge from his master though hee long for the time of his freedome and looke to the shore of the Sea to see when the Ship would come to carry him away and thinke every day seven and every yeere seven till the time come yet he goes not before his master calls so it should be with a Christian though hee be willing to goe to God and to leave all yet Hee must not take downe the Tent himselfe but hee must tarry till the Lord give him a discharge and then thinke every day seven daies and every yeere seven yeeres till the time come and when it is come he must willingly goe to Christ It is an infinite wonder notwithstanding all the happinesse men shall enjoy by ascending with Christ that they cannot by any perswasions be induced to forsake and leave off this hanging on the world I doe not meane onely when God would have them to live but even when men lie on their sicke beds and are readye to depart this World Thirdly seeing Christ is ascended wee must labour to feele the vertue and Power of Christs ascension there bee many that can talke and tell long stories of it but this is nothing unlesse they can find the vertue and power of it Phil. 3. 9 10. saith Paul I desire that I may be found in him and that I may know him and the vertue of his resurrection c. So wee must desire that we may feele the Power of Christs ascension as Psal 68. 18. It is said that when Christ ascended up on high he led captivity captive that is as yee heard before that when hee ascended hee did triumph overall our spirituall enemies and they were bound and tyed to the triumphant Chariot of Christ in fetters and chaines like slaves Now everyman must feele this triumph and conquest in himselfe therefore dost thou feele the Divell to be bound and Hell to bee stopped Death to be weakned and the power of thy lusts and sinnes abated then thou dost truely feele the vertue and the power of Christs ascension but if thou doe not feele the Divell to bee bound Hell stopped Death to bee weakned and thy lusts and corruptions to be abated then hast thou no vertue by Christs ascension Saint Bernard saith well If thou doest not feele the vertue and power of Christs ascension hee is not ascended for thee thou shalt have no good nor bee a penny the better for it therefore let every man labour to finde the vertue and the power of Christs ascension in himselfe as Hell to be stopped Death to be weakned and Sinne to bee abated and then hee may have comfort by Christs ascension Now there is another vertue we must finde by Christs ascension spoken of Psal 68. 18. at his ascension Hee gave gifts to man and what gifts were they of two sorts First Royall gifts and Secondly Personall gifts Personall gifts bee such as Teachers and Preachers have Royall gifts be such as be in a Christian as Knowledge Spirituall wisedome Vnderstanding Faith Repentance Love Zeale and the gift of Prayer Therefore hast thou knowledge spirituall wisedome understanding faith and repentance hast thou love and zeale and hast thou a gift in Prayer Then thou dost feele of the vertue and power of Christs ascension but if thou bee an ignorant and a blockish man and hast no knowledge or understanding no faith or repentance no gift in prayer then thou art not one pennie the better by Christs ascension neither canst thou have any comfort in it Fourthly seeing Christ is ascended what must we doe till he come againe to us the Papists tell us wee must have an Image or a picture of him and must keepe it to put us in minde of him till hee come againe but this is against the second Commandement And 2 Corinth 5. 16. the Apostle Paul tels us that wee should no more know Christ after the flesh saith hee yea though we had knowne Christ after the flesh yet now henceforth we know him no more so that this is not the way the Papists tell us to have an image or a crucifixe of Christ But there is another way for the Lord hath left us the glasse of the Gospell as 1 Corinth 13. 12. But now we see through a glasse darkly but then face to face Therefore we must looke well into this glasse for there wee shall see Christ borne in a Stable and laid in a Manger praying on the Mount bleeding in the Garden hanging on the Crosse laid into the Grave and rising from Death and gloriously ascending into Heaven Therefore wee must not doe as the Papists tell us but we must keepe us to this glasse hold us to it and looke into it and at last Iesus will come and joyne himselfe to us nay he will stand by us and transport our bodies and make them like to his glorious body Now the next uses are uses of Comfort First that seeing Christ is ascended into Heaven this may give us comfort that one day we shall rise and ascend also for He is our pawne and pledge and hath taken possession of heaven for us which is a great comfort to a Christian that where Christ is there hee shall bee also as Christ saith Ioh. 14. 3. I go to prepare a place for you and I will come againe unto you and take you unto my selfe that where I am there you may be also therefore seeing Christ is in heaven he wil draw all his members after him so Ioh. 17. in that sweete prayer that Christ makes he saith Father I will that they which thou hast given me may be with me even where I am that they may behold my glory Tertullian saith well Christ the Mediator of God and man hath taken the pawne of our flesh and hath carried it into heaven and hath left us the pawne of his Spirit therefore now flesh and blood be secure in Christ and Athanasius saith God hath repealed this heavy sentence Earth thou art and to earth thou shalt returne againe dust thou art and unto dust thou shalt returne againe for Christ hath carried thy flesh into heaven and hath taken possession of it and holds it till thou art ready therefore let not a Christian be afraid of the troubles and afflictions that hee meets with in this world for as Christ is ascended so one day he shall ascend when the time comes this is a sweet comfort to a poore Christian when he lyes on his sicke bed when he meets with many troubles and afflictions in this world unto whom I may say as Christ said to the Church of Smyrna Revel 2. 10. Feare none of these things that thou shalt suffer even so I may say feare none of these things that thou shalt suffer feare not trouble affliction sicknesse death nor any thing Art thou a poore man and dost thou want a house to dwell in why Heaven is thy house dost thou want friends God is thy
to the good of them because the government is in his hands Wee see in experience when there is a cunning Pilot set at the stearne of a ship though it bee tossed with the waves and troubled with winds yet hee will carry the ship safe into the harbour even so as long as Iesus Christ is our Pilot and sits at the sterne of heaven though there be many winds and waves beate on the ship that is though there be many troubles and afflictions that doe arise yet he safely brings both soule and body to the haven or harbour of rest It is a good meditation that the learned have out of Matth. 8. the Disciples were in a ship at sea where arose a great tempest so that the waves beate on the ship which was in danger whilest Christ was asleepe in the ship Then they cried to him and awaked him and he arose and rebuked the winds and the sea and there was a great calme so say they the Church is compared to a ship and this world to the sea the troubles and afflictions of this life to the winds and waves that beate upon the ship and indanger it therefore we must doe as the Disciples did runne to Christ awake him by our praiers and stirre him up by our repentance and then he will arise and rebuke the winds and the sea and there shall he a great calme therefore in all the troubles and rages of the world we are to consider that Christ sits at the right hand of God and hath the government of the people of the whole world and he will turne all to the good of his Church and people Now the consideration of this will make feare flye from thee as the darkenesse doth from a candle Thirdly why Christ is said to sit and not to stand at the right hand of God Of which there be three reasons First To shew unto us that hee hath now finished the worke of mans redemption and having done all he is set downe at the right hand of God this is that he would have the whole world to see that now mans redemption is finished and perfected so Heb. 10. 12. But this man after hee had offered one sacrifice for sinnes sate downe for ever at the right hand of God Now although Christ hath wrought the redemption of man and is set at the right hand of God yet wee must not sit downe too but seeing he hath done his part we must doe our parts though he be set yet we must not sit but labour to lay hold on that which he hath purchased and apply it to our selves for although Christ hath purchased it yet if wee doe not apply it we shall be never the better for it If a man lye bound hand and foote in a deepe dungeon and a Iaylor come and set open the prison doores bidding him come to him and he will take the Gives and Bolts off from his hands feet and when he hath done so the Iaylor sits himselfe downe with the keyes in his lap now doe you thinke though the Iaylor sits still the prisoner will no I warrant you but rather would labour to creepe out of the stinking prison so seeing Christ hath opened the prison doores and hath knocked off the Gives and the Bolts of sinne and is set downe at the right hand of God with the keies of hell and of death we must not sit downe too but apply our selves to come out of our sinnes and to lay hold on the mercy that is offered to us Secondly because there is a judiciarie Power committed unto Him that is a power of judgement he sits to arraigne men and to give judgement and sentence against them and as earthly Iudges sit to order and to determine of all things that are done â— so Ioh. 5. 22. it is said The Father judgth no man but hath committed all judgment to the Sonne therefore because Christ holds a court of judgement to judge the whole world wee must be carefull to passe the whole time of our life and dwelling heere in feare and holinesse before God because Hee sits to judge us and though we bee not afraid of earthly Iudges yet let us bee afraid of the heavenly Iudge for howsoever men may shift the matter and blinde an earthly Iudge yet they cannot blinde the heavenly therfore every man must consider when he is drinking deceiving lying swearing and the like that Christ will judge him for it Thirdly because he is in the continuall act of judgement hee is alwaies on the judgment seat alwaies ready to administer judgement to the world earthly Iudges bee not alwaies on the judgement-seate but they have their vacation times out of tearme as they say that is they have certaine times of hearing O but Christ is in the act of judgement and on his charge continually Moses sate from morning till night to heare the people but he was weary of that but Christ sits continually and is never weary in the act of judgement Hence wee may learne these good instructions following First to comfort us in afflictions and crosses that Christ is alwaies ready to waite and attend on the causes of his servants and people a man may come at an unseasonable time to men as Luk. 11. it is said the man came to his friend at midnight and he was rebuked of his friend O but we cannot come at any unseasonable time to Christ hee sits night and day on the throne and will bee ready to heare us therefore in all our troubles this may give comfort Secondly to strike terrour into the hearts of men and to make them afraid of sinne and to offend him because he sits on the throne still and is ready to execute judgement If a theefe should steale or cut a purse when the Iudge is on the bench hee in worthy to be hanged sentence is ready to passe upon him presently so seeing Christ is on the bench and in the act of judgment if a man sinne against him sentence is ready to be passed hee may presently have execution done upon him and indeed all the judgments that come from day to day upon us come from Christ the executions be in the country but the writs and sentences amongst us come from a higher court from London so here in this world be all the executions but the sentence and the writs come from above they come from the court of heaven Fourthly To what end Christ sits at the right-hand of God for two ends first To make intercession for us as Heb. 9. 24. For Christ is not entred into the holy places made with hands which are similitudes of the true Sanctuary but is entred into heaven to appeare now in the sight of God for us We see in Samuel that Saul was angry with David many times and would have killed him but still Ionathan interposed himselfe and laboureth to pacifie his fathers
Thirdly seeing the preaching of the Gospell is the meanes to draw us to God every man must labour to feele this worke of grace in himselfe for if a man heare never so often if hee be not gathered to God and his heart brought home but lieth still in his sinnes and corruptions hee can have little comfort by preaching therefore labour thou to bee brought home to God to Repentance to Faith and to an estate of Grace by it Wee see in experience when the Hen clockes the Chickins will runne after her and gather under her wings Now the Gospell is as it were the clocke of Christ whereby he doth call us and therefore when hee cals us by his Clocking let us runne unto him and gather under his wings that so wee may bee covered in the time of danger I have shewed you heretofore when Ieremie was in the Dungeon there was one that did put downe a cord to him and cast in a few ragges whereupon hee caught hold and put the ragges under his armes and so was pulled out in like manner we all lie in the Dungeon of sinne by the preaching of the Word the Lord puts downe a cord as it were to save us therefore it must bee our wisedome to apply our selves to it that so wee may be drawne out of our sinnes This is the first Action Secondly when Christ hath gathered a people to himselfe he doth not leave them at sixe and sevens but doth governe and guide them to Eternall life as Psal 48. 14. it is said For this God is our God for ever and ever and he shall be our guide till the day of our death So Luke 1. 79. it is said Christ came to give light to them that sit in darknesse and in the shadow of death and to guide our feete into the way of Peace So he doth not onely draw and gather people to himselfe and so leave them but he doth guide them by his Word and by his Spirit and attends them untill he have brought them to Heaven and happinesse A goodly figure we have of this in the Law when the children of Israel were in the wildernesse of Arabia and were travelling to the land of Canaan they knew not which way to take yet the Lord sent them a Cloud by day and a Pillar of fire by night to conduct them till they came to Canaan Now what is this but a plaine figure of our journey to Heaven For we are all passengers and travellers to Heaven and are to passe through the wildernesse of this World wherein there are a number of by-pathes and dangerous places where we are like to lose our selves and therefore Christ lest wee should goe astray and bee in danger of losing hath left his Word and Spirit to conduct and lead us to Heaven this is a great comfortable mercy that Christ doth not onely draw men unto himselfe but when hee hath gathered them he doth governe and guide them by his Word and Spirit Wee see it is not enough for a father to set downe his childe in the way but also takes him by the hand and leads him in it and when he is wearie he recovers rests him and when he comes at a bridge he carries him over so Christ doth by us for it is not enough for him to set us downe in the way that leads us to Heaven but when we be in it hee takes us by the hand and leads us and when wee be wearie hee takes us up and when wee bee fallen he doth recover us when wee come to a bridge that is when wee come to any hard pinch hee carries us over this is therefore our case and of all the children of God and wee must bee contented to bee governed and guided by him in all our actions It is the madnesse of the World to have Christ to bee their Redeemer but they will not have him to bee their Governour and Guide which is the reason why so many in the World miscarrie in their actions and their courses because they be not guided and governed by him therefore every man must labour to submit himselfe to the holy government of Christ In the 73. Psal 24. the Prophet David saith Thou wilt guide mee with thy Counsell and afterwards receive me to glory Hence wee may conclude that if a man will not be guided by Gods counsell whilst he lives here he shall never bee received to glory as also Acts 27. The Lord had given the lives of all them that were in the Ship to Paul if they did abide in it And therefore when they were in danger and would have taken another course Paul tells them they cannot be saved unlesse they abide in the ship so unlesse we abide in the true Ship Christ Iesus and be guided by his counsells whiles wee live here wee cannot bee saved and this is the second Action The third Action is That Christ doth exercise his Church with divers temptations and trials for their good we see in standing waters that Toads and Frogges breed but the Rivers carry them away even so when there is peace then there are many vilde lusts and sinnes breed in the heart of a Christian as wee may see in David and therefore God doth exercise his Church with many temptations and trials to scowre away the rust of their sinnes as Matth. 8. 23. When hee had called his Disciples he went into a Ship with them and a great Tempest did arise so as the Ship was in danger of drowning whilst Christ was asleepe in the Ship and his Disciples went and awaked him so there was a great calme Now what is this but a plaine figure of Christs dealing with us for hee placeth us here in this World as on the Sea Hee raises up many troubles and afflictions and seemes to be asleepe therefore we must goe to Christ with the Disciples and awake him by our Prayers and stirre him by our repentance and then hee will drive away our troubles this is one Act of Christs administration therefore when it is thus with a Christian that there is one trouble after another hee must remember it is one part of Christs holy government and therefore must submit himselfe unto it There be three causes why Christ doth exercise the Church with diverse temptations First To set aworke their graces for when God hath given them Faith Repentance Patience and other graces of his Spirit then he doth exercise them and set them aworke So Gen. 22. when God had given saith to Abraham then he tries him and sets aworke his Faith and his other Graces by offering up his Sonne And so likewise we see the Lord tried Iob by the Divell saith he Hast thou not considered my servant Iob how that he is a just and upright man The Lord would have the World and the Divell to see the graces that were in Iob and how he was
the Mount was but a type and figure of the glory that shall be on Christ at the day of judgement and this glory and brightnesse that shall appeare before his comming I take to be the signe of the Sonne of Man Thirdly what the effects shall bee of the signe of the Sonne of man and surely fearefull shall they bee to the wicked and comfortable to the godly for when the signe of the Sonne of man shall appeare then all the wicked shall mourne weepe and cry out of their sinnes that they have not loved Christ but despised him have not obeyed his Lawes but contemned and set light by them therefore it will bee a fearefull time to the wicked but to the godly it shall bee great comfort for Christ telleth the Iewes Matth. 23. 29. Ye shall see me no more till that ye say Blessed be he that commeth in the name of the Lord the very reprobate shall say these be the happy and blessed men howsoever wee have hated and despised them O that wee had lived as they did then wee should have beene happy too I have instanced often before in the example of Ioseph Gen. 45. 5. and because it is apt to the purpose I cannot passe it at this present for when Ioseph did discover himselfe to his brethren thren they were abashed and ashamed because their conscience told him that they had betrayed and sold him for a slave before nay some of them would have killed him if they had loved him and used him well then it might have beene a comfort to them when he did discover himselfe and say I am your brother Ioseph so I say of Christ what a terrour will it be to the wicked and ungodly because they have despised and condemned him if they had used him well they might have had comfort at his appearing wee read likewise 2 Sam. 2. 22. when Asahel prest upon Abner Abner said to him depart from me wherefore should I smite thee to the ground how then shall I bee able to hold up my face to Ioab thy brother so when wee shall sinne and offend Christ how shall wee hold up our faces at that day So then we see it shall be a terrour to the wicked and to such as have not repented them of their sinnes but unto the godly Christs comming shall be greatly comfortable as Augustine saith we see in reason if two men should be beyond sea and their lord and master should send for them the one to bee honoured for his good service the other to be punished for his offences though it may bee they both come home in one sâ—ip eate at one table lye in one bed arrive at one haven and come to one place yet their thoughts would be diverse for the one would thinke now is the time that I shall bee honoured for my good service therefore it is a comfortable time to him the other would thinke now is the time that I shall be punished for my offences therefore it must be a time of discomfort to him this is the direct case betweene the godly and the wicked that they may eate at one table lye in one bed dye all one kinde of death and yet their thoughts bee divers for the godly they shall rejoyce when that time commeth because they shall bee honoured and advanced and it shall bee a terrour to the wicked because they shall be punished for their offences as Iohn 20. when Christ appeared to Mary being grieved and dejected for the losse of him and said Mary she turned about and said Rabboni Master as if shee should say I am glad that I have found thee Heaven and earth could not make her so glad as she was when she found Christ so when a Christian hath looked out at his windowes and doores to see Christ many a time and at last shall see him come in glory and breaking the clouds and comming to Iudgement he may say as Mary did Rabbâ—ni Master I am glad to have found thee so they may say O Lord Iesus art thou come Thou art Hee that I have longed for a long time and blessed be God that this day is come therefore seeing Christians are desirous of Christs comming this should teach them to prepare for it we see a loving wife in the absence of her husband when she lookes for his returne shee will trimme up her house garden and walkes to have all things handsome so wee that bee Christians when we heare that Christ will come we must trimme up our houses that is our hearts and our consciences and make all fit to entertaine Christ Having declared the signes that goe before and also such as joyne with the comming of Christ wee proceede to the next thing which is the manner of his comming and that is glorious attended on by Angels hee shall come in the greatest glory that Heaven and Earth can afford There is great difference betweene the first and the second comming of Christ His first comming was base and meane contemned and despised of all sorts of men and wee see how unkindly hee was used at the hands of men in that they condemned him the Souldiers set a crowne of Thornes on his head they did mocke at him buffet him and crucifie him and why Because hee was apparelled and clothed with our sins which may teach us that the noblest and greatest one that is if sinne be upon him it will disgrace and put him downe therefore as Christ did cast away sinne and did put it off and then entred into glory so wee must labour to doe as Christ did to put off sinne to kill it to make a grave for it and to bury it and then as Christ comes in glory so wee shall come in glory also But if we do not put off sin nor cast the filthy ragges of it from us Christ will come in glory and wee fall to shame disgrace and contempt Now in the manner of Christs comming to judgement we may observe three things 1. How he shall come in glory 2. Wherein this glory consists 3. What Benefit we shall have by it First how he shall come it shall be in glory as we have heard a little before so also it is said Matth. 16. 27. For the Sonne of Man shall come in the glory of his Father with his Angels and then shall hee give to every man according to his deeds and againe Luke 9. 26. For whosoever shall be ashamed of me and of my Words of him shall the Sonne of Man be ashamed when hee shall come in his glory and in the glory of his Father and of the holy Angels So then Christ shall come in all the glory that Heaven and Earth can afford and therefore it is manifest there is great difference betweene his first comming and his second comming For his first comming was in the estate of humilitie he was despised and rejected of men Hee was a man full of
shall judge Angels c So they shall be assessors and sit in judgment with him which cannot but be a marvellous comfort to a Christian though the world take upon them to censure their care zeale and conscience now yet one day they shall be Iudges of such worldly caitiffes so that they which have judged others that is the Saints shall be judged of them at the day of judgment If Iosephs brethren had knowne that their brother Ioseph should have judged them when they stripped him of his coate cast him into a pit and sold him away Genes 37. they would have used him more kindly and better by farre in all probability so if the world did know that the Saints should judge them it would make them wary what they did to them and carefull to use them more kindly for howsoever they judge of Christians care zeale and conscience now yet one day the Saints shall judge them Thirdly Thâ—â—â—ntence it selfe which is divers according as it lights on divers persons wherein we observe two things first the Sentence of Remuneration to the Sheepe on the right hand and secondly the Sentence of Condemnation to the Goates on the left hand In the Sentence of Remuneration we observe 4. things 1. An Invitation 2. A Commendation 3. An Assignation 4. A Reason The Invitation is in â—hese words Come ye blessed it is a calling of all the holy and good people to come to Christ as if he should say Come ye holy people you that have repented you of your sinnes and walked in newnesse of life come to me but you that are drunkards whoremasters and covetous persons such as spend your time loosely away with you to Hell to the Devill to paines and torments but you that be holy and sanctified come unto me and enjoy the Kingdome ye have long looked for and as Genes 45. when Ioseph did discover himselfe to his brethren they were abashed at it and crept into a corner in conscience of their bad dealing with him but Ioseph bids them come neere my bretheren come neere be not abashed so at the day of judgment when we shall be ready to creepe into a corner and stand aloofe in conscience of our bad dealing that we have been disobedient to him and have not regarded him as we ought then he shall say to us Come neere me my brethren come neere me be not abashed nor afraid Now this Invitation or calling of the holy and godly people to Christ doth imply two things 1. An Association with Christ 2. A Dissociation from the wicked First an association with Christ all the people of God are called to come to Christ to enjoy him and live with him and indeed here all their desires are set on Christ their prayers tend to this end all the Sermons they heare the labor and paines that they take is to enjoy Christ and to live with him and it is Christs promise Iohn 14. 2 3. I goe to prepare a place for you And if I goe to prepare a place for you I will come againe to receive you to my selfe that where I am there may ye be also and so Iohn 17. 24. in that holy prayer that Christ makes to his Father saith he Father I will that they which thou hast given me be with me even where I am that they may behold my glory which thou hast given me So here then is the comfort of a Christian that he shall be with Christ as we read Ierem. 52. 31. that the King of Babel in the first yeare of his reigne lifted up the head of Iehâ—jachim King of Iuda and brought him out of prison and spake kindly to him and set his Throne above the Kings that were in Babel with him and changed his prison-garments and he did eate bread continually before him all the dayes of his life So Christ will deale with his faithfull people he will take them out of the prison out of the graves change their prison garments speake kindly to them and set their Throne above all the wicked Kings and Princes in this World and they shall eat bread with him all the dayes of their life that is enjoy all heavenly comforts in glory and happinesse for ever We read 1 King 10. 10. when the Queene of Sheba came to heaâ—â—â—he wisedome of Salomon and saw the order of his house and of his servants and his wisedome she said happy are thy men and happy are thy servants c. So when we shall see the glory happinesse of the Saints and shall heare the wisedome not of Salomon but of Christ how much more are the people of God happy and blessed thus much of the association with Christ that they shall be called to come to him Secondly a dissociation from the communion of the wicked and ungodly that vex them and trouble them here in this world The Church is like a Lily amongst the Thâ—rnes as Cantic 2. 2. herâ— they are troubled with a number of â—ad neighbours such as Ezekiel speaketh of a number of goats that tread downe the pasture mud the waters push with the hornes and kick with the prick but they shall be sundred and separated from them that do trouble annoy them they shall heare a voice from heaven saying Come up hither as it is Revel 11. 12. Where we may see the two witnesses that were slaine in the citty which spiritually is called Soâ—om and Egypt after three dayes and a halfe the Spirit of life from God shall come into them and they shall stand up on their feate and shall â—eare a voyce from heaven saying Come up hither and their bodies shall be taken up in like manner all the godly shall be called to an association with Christ and a dissociation from the wicked and ungodly Now this come unto me depends on another come unto me for Mat. 11. Christ calls us to come unto him here in this world to come to him by Repentance faith and Obedience and then we may boldly come unto him at the day of judgment every man could be contented to come to Christ in the Kingdome of glory but first we must come to him here in the Kingdome of grace by repentance faith obedience and the like and then we shall be sure to come to him in the Kingdome of glory for no man comes to him in the Kingdome of glory but by the Kingdome of grace Secondly The Commendation This is layd down in these words Ye blessed of my Father O you be the blessed that heare me you that have repented of your sinnes that have faith and obedience that make conscience of your wayes you be the happy men and women here is the glory of the Saints that in the theater of this world they shall bee pronounced blessed and happy by the mouth of Christ before Angels and men in the hearing of the whole world Now this is to be opposed against all the
thing at his hand it is the doctrine of their owne Schoole-men that a sinner cannot merit but we bee all sinners against God therefore we cannot merit any thing Now that we bee all sinners it is plaine by the Scriptures Iob 9. 3. If be would dispute with him hee could not answer him one of a thousand So Lament 3. 22. It is the Lords mercy that we are not consumed c. Saint Ierome saith Who is it that hath not sinned and if a man hath broken but one of the Commandements hee is guilty of the whole Law therefore no man can merit any thing at Gods hands The fourth ground is a disproportion betweene our workes and Gods justice For merits are grounded on Commutative justice as they say and Aristotle saith That commutative justice is equally to give weight for weight so much for so much but there is no proportion betweene our works and Gods justice for Saint Paul saith that all the afflictions of this life are not worthy of the glory that shall be shewed to us Rom. 8. 18. One saith well if a man should suffer all the sufferings that the people of God had done from Adam till this present time having all the vertues of the holy men yet he were not worthy of the glory of heaven if a man should live a thousand yeeres and spend them all religiously hee did not deserve to be in heaven halfe an houre To this the Papists have devised a subtill answer say they It is in justice that God should give heaven to the best men not by a proportion so much for so much but because God will bestow heaven on some body therefore it stands with the justice of God rather to bestow it on the godly than on the wicked I answer this is sophisticall that tels us it is justice that God should give heaven to some body but what justice is it it is not to give so much for so much weight for weight It is not commutative but distributive justice and therefore there is a disproportion betweene our workes and Gods justice Againe the Papists are overthrowne in their owne argument for they say it was commutative justice not by an Arithmeticall but a Geometricall proportion I answer commutative justice to give weight for weight so much for so much is not that but it is according to distributive justice not by Arithmeticall but by a Geometricall proportion seeing he must give heaven to give it to the best men So the answer of the Papist is sophisticall Now in these words are foure things to bee observed 1. That the Iudgement at the last day shall passe according to workes 2. That good workes shall be reported and rewarded 3. That they shall workes of mercy 4. That they shall bee such workes of Mercy as are done to Christians because they are Christians First The Iudgement at the last day shall be according to works Therefore looke what our workes be such shall be the judgement that shall passe on us So Rom. 2. 6. saith the Apostle Who will reward every man according to his workes So also Revel 20. 18. it is said And they were judged every man according to their workes And Matth. 12. 36. saith Christ But I say unto you that every idle word that men shall speake they shall give account thereof at the day of Iudgement So then the judgement shall passe according to works but mistake me not I doe not say according to the merit of our workes for we deserve nothing but according to the qualitie of our workes Saint Gregory shewes out of Psal 7. It is one thing that God should render for a mans workes and another thing to render according to mans workes If God render according to a mans workes then it will bee well for good workes and evill for evill workes I but here a question may be made seeing wee shall be judged according iâ— workes what shall faith doe then I answere Faith is all in all for Faith is proposed as the price of our Redemption to the Iustice of God because we are saved by Faith And Acts 18. 31. it is said Beleeve in the Lord Iesus Christ and thou shalt bee saved and thy houshold and Ephes 2. 6. the Apostle saith by Grace are ye saved through Faith not of your selves And so 1 Pet. 1. 9. Receiving the end of your Faith even the Salvation of your soules So then we are saved by Faith In summe there bee two speciall properties in Faith First It makes us the sheepe of Christ it gathers us to him and sets us at his right hand and moreover it makes us of the Sonnes of Adam the Sonnes of God this is the power of Faith Secondly It makes our worke acceptable before God as Heb. 11. it is said By Faith Abel offered a greater sacrifice than Caine so Faith makes our workes acceptable before God I but seeing wee are saved by Faith why is there no mention of it then I answere because there shall bee a declaration of the just judgement of God Now Faith is secret in the heart of a Man and workes bee open therefore a man shall not bee judged by the secret and hidden graces that is in his heart but by the Effects and Fruits which are open and manifest to the World The use is that seeing wee shall bee judged according to the fruites and not to the secret graces that are in us therefore wee must joyne to our faith good workes for looke what our workes be such shall bee the verdict that shall passe upon at that day therefore Iames 2. saith he O man shew me thy faith by thy workes Thou sayest thou hast faith and thou talkest of faith but let mee see it let it appeare in thy life and conversation joyne good life to it and so Luke 5. 20. it is said that Christ saw their faith and he healed them Hee did not onely see with the eyes of his Divinitie but hee saw their faith by the effects and fruits of it for they laid the sicke man on a bed and did breake through the roofe of the house and let him downe to Christ Therefore as one saies well it is faith that is seene and visible that saveth us not that which is secret and close in the heart but it must bee visible shewed by workes Gen. 27. Isaac would not blesse Iaakob by the voyce or by his speech but hee feeles and handles him and when hee found they were Esaus hands he blessed him so Christ will not blesse Christians by the voyce when they shall say I am a Christian I am a professor but he will handle them and feele them If hee finde their hands to be Esaus hands that is his beloveds hands that they have done good and have beene open to the poore Saints and ready to minister to their necessities then the Lord will blesse them and entertaine them into his
gnashing of teeth when ye shall see Abraham Isaac and Iacob in the kingdome of God and you your selves shut out of doores That is ye shall see holy and good people goe to Heaven when you shall goe to Hell they shall goe to possesse eternall glory and you to possesse eternall shame so the terrour shall be the greater that wee shall bee excluded and shut out when others shall be admitted into his presence I but is it such a punishment to bee cast out of Gods presence Indeed to a godly and a good man it is for his delight joy and comfort is to be with Christ As we see Psal 80. ult Shew us thy face and we shall be saved O but a wicked man he doth not desire the presence of God I answere there is a two-fold presence of Christ there is a presence of God in grace and a presence of God in glory now wicked men although they doe not desire to be present with God in grace as a number of men doe not desire to be in the house of God or to be neere him in his ordinances preaching prayer and administration of the Sacraments like the Gargesiâ—es when they lost their swine they would have Christ depart from them and in Iob we reade that the wicked say to God Away from us therfore the wicked care not for this presence of God I but though they care not for the presence of God in grace yet there is never a wicked man but would have the presence of God in glory they wish and long for this as Gen. 4. Cain cared not for the presence of God in grace for it is said He went out from the presence of God but he desired the presence of God in goodnesse he would have God to protect him hee would have a marke set on him so likewise Balaam he cared not for the presence of God in grace but he desired the presence of God in glory he desired that he might die the death of the righteous to have that glory and comfort that they have but he cared not to lead their life So Augustine saith Every man is glad of life but every man is not glad of the meanes that leads to life therefore because they doe not desire the presence of God in grace they shall want the presence of God in glory which they so much desire and long for Secondly they shall not onely be shut out of heaven but they shall be excluded and shut out of this earth also for Chrest shall come to judge this world here on earth as Iob 19. 25. For I am sure that my Redeemer liveth and that he shall stand the last on the earth Christ will call all the godly unto him but will drive all the wicked â—nto hell they shall not onely be debarred and shut out of heaven but shall also be expelled and driven out of this earth so that they shall not so much as gather up the crummes that Gods people leave behinde them howsoever that the perfection of the glory of the Saints shall be in heaven yet here in this world they have their inchoation and beginning of glory but the wicked shall not be left here to gather up the crummes that are left behinde them when they goe to heaven O it were well with them if they might live here and tarry on this earth but they shall nor enjoy the least commoditie that Gods people leave behinde them We reade Gen. 3. 23. that Adam was cast out of Paradise to till the earth from whence he was taken this was a grievous and great punishment yet if the wicked of this world were but cast into the field to till the earth from whence they were taken or if they might be put into a cave a dungeon a prison or any strait place it were well with them but they shall not remaine in any part of the earth but shall be driven all into hell this is a torment of all torments not onely to be expelled out of the glorious presence of Christ but also to be driven out of this earth into hell The use is seeing all the wicked of the world shall be banished out of the presence of Christ this must teach us to love the presence of Christ in grace for it is a sure thing if wee love not the presence of Christ in grace we shall never enjoy his presence in glory if we love Gods ordinances love to be at the preaching of the Word love the Sacraments love prayer and the societie of Gods people this is a comfortable testimony that we shall live in the kingdome of glory we have heard out of Hester 2. that Abashuerosh had two houses there was the house of sweet perfume and the Kings house and this was the order of them that first the Virgins were perfumed and trimmed in the house of sweet odors and then were brought home to the Kings house so the Lord hath two houses the house of grace and the house of glory whereof this is the order in the first wee must be perfumed with all the sweet graces of the Spirit so when wee have lived here a time in the Kingdome of grace we may be taken into the second house of the kingdome of glory Secondly seeing the wicked shall be cast out of Gods presence at the day of Iudgement we must be carefull to cast away our sinnes or else our sinnes will cast us out of Gods presence It is a good saying of one O man destroy thy sinnes or thy sinnes will destroy thee If a man had a servant that would rob him at night of all hee had if hee knew it hee would be sure to cast him out of doores before night came such a servant Sinne is that it will rob us of all when night commeth when the day of death and when the judgement is come it will cause us to be cast out of heaven out of the presence of Christ and out of this earth and will not leave us a bit of bread nor a draught of drinke to comfort us therefore let us before the day of death and judgement come cast sinne out of the doores for it will not only take away Christ and heaven from us but all our earthly comfort also The second punishment or paine is Malediction or Gods Curse So they shall not only be cast from the presence of Christ but they shal goe away with the curse of God upon them even the sweet mouth of Christ that shall blesse all the godly it shall curse all the vile and wicked people of the world swearers lyars drunkards and bad livers c. therefore consider what an heavie thing it is to goe away with Christs curse upon them 2 King 2. 24 we reade that Elisha cursed the children that mocked him and there came two Beares out of the Forrest and devoured them O but it is a more heavie
and Archangels Principalities and Powers Kings and Princes Now there bâ—e many eminencies and excellencies but at the day of judgement Christ shall put downe all rule and authoritie under his feete and then God shall be all in all Secondly God shall be all in all in the fulfilling of the hearts of his servants with grace and goodnesse God is not all in all now in the hearts of his servants he is but something as Chastitie in Ioseph Constancie in David fortitude in Sampson wisedome in Salomon But then God shall be all in all to them we are all like to a bottle that hath at narrow neck that is east into the Sea and cannot fill all at once but receive the water drop by drop but at the day of judgement God shall fill our hearts and soules with all grace and goodnesse Saint Ierome saith well Now God is by a few vertues in us but then he shall be all in all in filling our hearts with graces and vertues and Augustine saith out of this place what is that Paul saith that God shall be all in all whatâ—oever the heart of Man can wish or desire that God will be to a Christian therefore dost thou desire meate and drinke God will be meate and drinke to thee dost thou desire peace God will bee all in all to thee in whatsoever thy heart can wish for and this is the end why Christ shall render up the Kingdome unto his Father that God may be all in all SERMON LIII IOHN 14. 26. But the Comforter which is the Holy Ghost whom the Father will send in my Name hee shall teach you all things and bring all things to your remembrance whatsoever I have said unto you THe Creede as Tertullian termes it is the rule how to â—rder our Faith both concerning God and the Church of God And there are two rules to order our Faith by First that there are three Persons and but one God in substance and in essence and as there are three Persons and but one God So wee must labour to bee all one because we must seeke to resemble God as much as may be although we cannot be one in substance yet wee must be all one in affection and will So it is said Acts 4. 32. that the number of them that beleeved were all of one heart and of one minde and Christ prayes Iohn 17. 21. that as the Father and he is one so all his people may bee one And Rom. 15. 6. the Apostle prayes that they may with one minde and with one mouth praise God even the Father of our Lord Iesus as there is unitie in God so there must be unitie in us It was the Divell that first made division in the World hee divided Man from his God and Man from Man in the most deerest and neerest societie for the divided Adam from his wife and so it is the devill that makes division still in the world as Revel 6. 4. it is said of him There was power given him to take away peace c. So then all division proceedeth from the Divell God hee makes peace but it is the Divell that makes division and therefore it is our duty as God is one so we to labour to bee one though wee cannot in substance yet in affection and will The second Rule is that although they be one in Substance and Essence yet they be three distinct Persons the Father created Man by his power and he Sonne redeemed Man by his blood the Holy Ghost sanctified Man by his Spirit So all these three estates in Heâ—ven concurre and worke together for the good of Man And therefore it is a piteous thing that Man is found to be enemy to himselfe Hence then let every one consider how worthâ—ly doe Men perish and goe to Hell seeing all the Divine Persons worke for Mans good and hee alone is found enemy to himselfe Now we have spoken already of the first Person and also of the second at this present are come to speake of the third Person whereto foure things are to be considered 1. That the Holy Ghost is God 2. That he is a person having a Reall subsisting and that hee is distinct from the Father and the Sonne 3. That he is not onely holy in himselfe but hee is the Effecter and Causer of Holinesse in others 4. That as he makes others holy so he will make me holy and give mee such a measure of Sanctitie as shall bee fit for mee First That the holy Ghost is God it is a ground in Divinitie that hee that beleeves should beleeve in God and in no creature but wee are taught to beleeve in the holy Ghost therefore it is a surething that the holy Ghost is God But for the truth of this point because it is one of the grounds of our Christian faith I will prove it by Scripture and by reason First by Scripture Act. 5. 3. saith Peter to Anâ—nias Why hath Satan filled thy heart that thou shouldst lye unto the holy Ghost and in the very next verse Thou hast not lyed to man but unto God Againe 1 Ioh. 5. 7. There be three that beare record in heaven the Father the Word and the holy Ghost and these three are one what one are they but one God The Papist telleth us that the Divinitie of the holy Ghost cannot be proved by the Scripture but by tradition but this is erroneous and false and there are Schoole-men teach to the contrary as Thomas Aquinas who saith A man must speake nothing of God or beleeve nothing but what is found in Scripture either in expresse words or sense and therefore if it cannot be proved by the Scriptures that the holy Ghost is God we are not to beleeve it because wee are to beleeve nothing but that which is grounded upon the Scripture Another of them saith that he can bring a whole swarme of testimonies to demonstrate unto us the Divinity of the holy Ghost So then we see it may strongly be confirmed by Scripture that the holy Ghost is God and Cyrill saith that it is the holy Ghost that is the inditer of the Scripture and therefore he testifieth of himselfe and revealeth himselfe as much as is fit and needfull for us to know of him that which he hath written of himselfe we may be bold to speake of And Augustine saith that all the ancient Fathers have laboured to confirme this by Scripture that there is three distinct Persons and one God besides in the Remish Testament 1 Iohn 5. 7. we finde observed upon the note of One that there be three divine persons in the Trinitie and therefore this doth affirme the God-head of the holy Ghost but here seeing it is so plaine by Scripture and by the testimonies of the Fathers and by their owne Schoole-men as many as bee well advised that the holy Ghost is God wee need not doubt of the truth of
doves much more will he be angry with them that pollute his spirituall Temple with their sinnes and corruptions and vile lusts The second thing that we are to beleeve concerning God the holy Ghost is That he is person really subsisting and distinct from the Father and the Sonne And here we are to observe two things First That the holy Ghost is a Person or a reall subsistence and not a quality or motion in God as certaine heretikes hold but hee is a Person that hath reall subsistence by himselfe which we may see by divers acts that he doth as to send the Prophets and Apostles and give spirituall gifts and graces Esay 48. 16. it is said The Lord God and his Spirit hath sent me therefore because the holy Ghost is said to send he is not a quality or a motion but a person So also Acts 13. 2. The holy Ghost said Separate me Paul and Barnabas for the worke whereunto I have called them So then it is plaine by the Scripture that the holy Ghost is person and not a qualitie or a motion in God Now two wayes the holy Ghost is taken in the Scripture for the gifts and graces of the holy Ghost as Matth. 12. Christ shewes He that sinnes against the holy Ghost shall not be forgiven neither in this world not in the world to come A man may sinne against the Person of the holy Ghost and yet may be forgiven but the sinne that is here spoken of is the gifts and graces of the holy Ghost and in other places of the Scripture it is taken for the person of the holy Ghost Secondly the holy Ghost is a distinct Person from the Father and the Sonne Matth. 28. 19. Christ saith to his Disciples Goe teach all nations baptising them in the name of the Father and of the Sonne and of the holy Ghost and so also 1 Iohn 5. 7. he shewes there are three that beare record in heaven the Father the Word and the holy Ghost and these three are one furthermore Matth. 3. when Christ was baptised there was the voice of the Father saying This is my welbeloved Sonne in whom I am well pleased and the holy Ghost descending on Christ in the likenesse of a Dove so it is plaine by the Scripture that the holy Ghost is a distinct person from the Father and the Sonne Now the use hereof is briefly that as we feele the power of God the Father in our creation and the mercy of the Sonne in our redemption so also we must labour to feele the worke of the holy Ghost in sanctifying of our hearts and quickning of us to all holy duties there were some as wee may reade of in the Acts that did not know there was a Holy Ghost but if we feele our hearts to be sanctified and the power of the holy Ghost to quicken us this is an argument to us against all heretikes to prove there is a holy Ghost The third point that we are to beleeve is that the holy Ghost is holy in himselfe and that he is the causer and effecter of holinesse in others So Saint Paul saith 1 Cor. 12. 3. No man can say that Iesus is the Lord but by the holy Ghost that is no man is able to doe any thing that is pleasing to God but by the holy Ghost and vers 11. saith he All these things worketh even the selfe-some Spirit distributing to every one severally as he will So the holy Ghost is not onely holy in himselfe but he is the cause of holinesse in all the people of God The uses are first seeing the holy Ghost makes men holy there is never a man that hath one deep or dram of holinesse in himselfe but the holy Ghost must worke it in him as Ezek. 37. we see the dead bones were scattered all the field over till the Spirit of God came into them then there was a noise a clattering and running together of the bones so we be scattered all the field over and lye like dead bones till the Spirit of God come into our heart then there is a noise and a clattering together of the bones then men begin to stirre in the life of holinesse therefore doth any man desire spirituall graces and is often in prayer doth any man find in himselfe holy motions to good let him comfort himselfe for such desires are of and by the Spirit of God it is the holy Ghost that workes them in him for no man hath a dram or a drop of holinesse in himselfe but it is the holy Ghost workes it in him Secondly seeing it is the holy Ghost that makes men holy as often as we feele any good motions or good desires we may know from whence they come that it is the holy Ghost which is the beginner and worker of them If a man lye in a trance and neither moves nor stirres if one layes his eare to the man and heares him breath he may say there is life in the man even so although a man be not able to stirre in the life of holinesse yet if he doe but breath that there be good thoughts and good motions and good desires this is a token that there is the life of grace in him and that the holy Ghost hath begun to worke in him there is the beginning of grace in him SERMON LIV. IOHN 14. 26. But the Comforter which is the Holy Ghost whom the Father will send in my name hee shall teach you all things and bring all things to your remembrance whatsoever I have said unto you FOure points yee heard wee are to beleeve concerning the holy Ghost first That the holy Ghost is God secondly That he is a person and not a motion or a qualitie in God but hath a reall subsistence and that hee is a distinct Person from the Father and the Sonne thirdly That he is not onely holy in himselfe but he is the Effecter and Causer of holinesse in others and that no man hath one dram or drop of holinesse in him but it is wrought by the holy Ghost The fourth point which we are at this present to handle is that He is not onely the causer of holinesse in others but I must beleeve that he will particularly make me holy and give me such a measure of sanctitie as shall be meet and fit for me This is properly the faith of a Christian which herein goeth beyond the faith of all others the devils doe beleeve that the holy Ghost is God and that hee is a Person that hath reall subsistence and that he is a distinct Person from the Father and the Sonne and they doe beleeve that the holy Ghost is the causer of holinesse in all the faithfull people of God but they doe not beleeve that he will worke holinesse in them But here is the faith of a Christian to appropriate the holy Ghost to himselfe so they have not faith onely
in God the Father and in Iesus Christ their Redeemer but also in the holy Ghost and are perswaded he will worke grace in them and give them such a measure of holinesse as shall be meet for them here is properly the faith of a Christian which goeth beyond the faith of the wicked for they beleeve they have their sinnes but they doe not beleeve that the holy Ghost will weaken them or subdue and abolish their corruptions when as the people of God have their sinnes also and their great sinnes too but yet they beleeve that the holy Ghost will weaken subdue and abolish their strong corruptions for what is it to beleeve that there is a holy Ghost and be never a whit the better the people of God doe beleeve though they have their sinnes yet they shall have grace from God to subdue them for this is the promise of God to them Ezek. 36. 25. Then will I powre cleane water upon you and ye shall be cleane yea from all your filthinesse and from all your Idols will I cleanse you So Ephes 9. 26. the reason is given The hee might sanctifie it and cleanse it by the washing of water through the Word here is Gods promise that he will cleanse and wash his people from their sinnes and where there is a promise of God there is the faith of a Christian to apprehend it so then it is the faith of a Christian to beleeve God will wash away our sinnes and cleanse us from them but the divinity of the world is quite contrary for they beleeve God made them and the mercy of the Sonne in their redemption but they doe not beleeve that the holy Ghost will worke holinesse in them it is said There be three that beare record in heaven the Father the Word and the holy Ghost and these three are One and therefore as we have the witnesse of the Father and of the Sonne so we must have the witnesse of the holy Ghost therefore as we feele the power of God the Father in our creation and the mercy of God the Sonne in our redemption so also wee must labour to feele the grace and power of the holy Ghost in sanctifying and quickning of us to all duties for herein the faith of a Christian goeth beyond both devils and wicked men Now here is a very profitable point of enquiry to be made How doth the holy Ghost worke holinesse in us as Mary said Luke 1. 34. to the Angell when he told her that she should conceive and beare a Sonne How shall this be seeing I know 〈◊〉 â—an Shee doubted not of the matter but of the manner so a Christian doubts not of the matter but of the manner of this sanctifying therefore wee may with holy reverence say to God How shall this be seeing I am a sinfull man For answere hereunto the Scripture declares by six meanes the operation of the Holy Ghost in us The first is by reprooving us of our want of holinesse shewing us the impuritie of our nature and that we have not a drop of holinesse in our selves It checkes us for our sinnes and reprooves us for them untill wee feele this wee can have no comfort that the Holy Ghost hath wrought holinesse in us as Iohn 16. 8. Christ shewes when the Spirit of God is come into the world hee shall reproove the world of sinne so if the Holy Ghost bee come once into a mans hart hee will shew him the impuritie thereof check and controule him for his sinnes we see if a man come into a house in the darke nothing shewes amisse but if the light shine in then wee may see all the sluttish corners of it so as long as a man is in darknesse all seemes well with him but if once the light shine in then all the slutrish corners of his heart will bee discovered This is the first work that the Holy Ghost workes in us to reproove us of our sinnes and our want of holinesse as if a man bee sick of a dead palsie the way to recover him is by hot oyles and bathes when if once a man come to feele the stiffenesse of his joynts there is hope that he will recover so it is in the worke of grace if a man see his own weaknes and wants how uncheerefull hee is in prayer and in Christ and duities that hee cannot repent though hee desires to repent that hee cannot beleeve as hee doth desire to beleeve there is comfortable hope hee shall recover and that there is a seed of grace in him But if the Spirit of God doth not reproove a man of his sinnes so as to see the impuritie of his nature and want of holinesse hee may feare that there is not the beginnings of grace Secondly by inlightning of us for naturally we are all blinde and ignorant of the wayes of God therefore when the Holy Ghost commeth into us hee makes us see what is pleasing to God and what is displeasing what is right and what is wrong as 2 Cor. 4. wee may see that the Iewes had a veyle hung over their hearts in the reading of the Law that they could not understand and see heaven and happinesse Now the holy Ghost takes away this veyle openeth our understandings and makes us to see know the good way that wee are to walke in So then the Holy Ghost doth inlighten us as 1 Iohn 2. 27. saith hee but the annointing which yee have received of him abideth in you and you need not that any man teach you but as the same anointing teacheth you of all things c. We see Genes 1. when God made the world one of the first things hee made was light so when the Holy Ghost commeth into a mans hart one of the first things that he doth is he inlightneth him it is observed when a good Tenant commeth into a house hee will make windowes into the same if need bee that hee may have good light to see how to doe his businesse by such a Tenant the holy Ghost is that when hee is come into a mans hart hee will make windowes and let in light that so the man may not doe things in darknesse but by the light of Gods words giving them heavenly knowledge Thirdly by uniting us to Christ because Christ is the fountaine of all holinesse as Paul saith Colos 1. 19. for it pleased the Father that in him should all fullnesse dwell Christ is the store house and the treasury-house of all riches to his Church and the Holy Ghost will never leave a Christian till hee hath brought him to the fountaine of grace if a man dig a trench hee will never leave till hee gets to the fountaine that it may flow into it and fill it with water so the Holy Ghost will worke us till he bring us to Christ which is the fountaine and then hee will convey into us spirituall
graces and so fill us Fourthly by mortifying our lusts and sinnes as Rom. 8. 13. If yee mortifie the deedes of the body by the Spirit yee shall live for the Spirit workes on the flesh for the wasting of sinne and corruption as Rom. 7. the Apostle Paul complaineth being in the estate of grace of his corruption when hee had the Spirit of God to worke on his rebellion for the wasting and consuming of sinne therefore men may much more complaine being in the estate of nature when they want the Holy Ghost to worke on their hearts for the wasting and consuming of sinne and indeed no marvell though they are carried away with the world and cannot bee brought to performe good dueties seeing sinne hath such power and rule in their hearts We see Ioshua 10. that hee shut up 5. Kings in a cave that they should not stir nor escape till hee had time to kill them so the Holy Ghost getteth our sinnes into a cave as it were and roules a great stone upon it till he take away all the power of sinne and kill and subdue it Fifthly by renewing our hearts and mindes changing and altering of them whereas before they were carnall now they are spirituall whereas they were worldly before now they are heavenly and holily affected And therefore when wee feele this change and alteration sure it is the Holy Ghost that works it wee read Math. 8. how Christ saith to the Centurion when I come I will heale thy servant I will not bee idle and doe nothing But when I come I will heale him so when the Holy Ghost commeth into a man hee will not bee idle and doe nothing but will heale our sinnes and give us power and strength against them in some measure Sixtly by stirring up holy motions in us as I shewed you even now out of Ezek. 37. in the example of the dead bones And now will declare it by this similitude If a man could put vegetative life into a stone what would the stone doe It would grow as a plant doth if a man could put sensitive life into a stone what would the stone doe it would stir move as a worme doth if we could put a reasonable soule what would the stone doe it would talke as a man doth and discourse of matters of the world but if a man could put the Spirit of God and the Spirit of grace into a stone what would the stone doe it would speake of God and of Christ and of heaven and happinesse this is our estate and condition as long as there is nothing but the life of Reason we talke of nothing but the world and worldly things but if once the Spirit of God and of grace bee in us then wee talke of heaven and heavenly things Therefore if a man hath the Spirit of grace it stirres him up to holy motions and desires These bee the six meanes by which the Holy Ghost doth worke holinesse in us Now there bee many profitable and fruitefull questions to bee mooved concerning the Holy Ghost 1. How wee may come by the Holy Ghost 2. In what measure hee is given 3. How a man may know whether hee have the Holy Ghost or no 4. What bee the benefits wee have by him 5. Whether a man may lose the Holy Ghost or no 6. How wee may retaine and keepe him First how a man may come by the Holy Ghost But before wee come to speake of this wee must make answer to another question there hath been great disputing amongst the Schoolemen whether a man receiveth the Holy Ghost or onely the giftes and graces of the Holy Ghost To this I answer this question need bee no question seeing wee receive the Holy Ghost really and actually The Scripture is cleere for it as in the 1 Cor. 6. 19. know yee not that your bodies are the Temples of the Holy Ghost this is the exceeding great goodnesse of God to give the Holy Ghost to us to be a roote and a fountaine of holinesse in us If one give us a fruit tree it is better than to give us a little because the fruit is but for the present but the tree is for a long continuance so it is a greater goodnesse of God to give us the Holy Ghost than to give us the giftes and graces of his Spirits But the question in hand is how a man may come by the Holy Ghost here wee are to consider two things 1. By a remoovall of the false way 2. By taking the right way First by a removall of the false meanes for Acts 8. 18. Simon Magus would have bought the Holy Ghost with money but Peter tels him that his money and hee shall perish Therefore it is meer madnes of any man to thinke that they may attaine to have the Holy Ghost or any gift or grace for money we see in earthly Kingdomes that there be some things that a man may buy because hee may give the full value and true price for them and that in exact Iustice as foode and raiment and there bee some things that a man cannot buy because they bee unestimably good and unvaluable as to buy a mans life and the Kings Crowne because no man can give the worth of these so it is in the Kingdome of God all the graces and giftes of the Holy Ghost no man can buy because they cannot give to the worth of them for they bee unestimable and unvaluable things as 1 Pet. 1. 7. It is said of faith that it is more precious than gold so Psal 19. 10. hee shewes that the word is more to bee desired than fine gold even so the graces and giftes of Gods Spirit are above price or value all the wealth in the world cannot procure one of them therefore it is good for a Christian to thinke before hand that when hee lyes on his sicke bed hee cannot buy faith or repentance or any gift or grace with money for they are above value and price hence wee may conclude this is not the meanes to come by the Holy Ghost Secondly by taking the right way for the true meanes that God hath appointed for a man to come by the holy Ghost are three First by the hearing of the word preached which is the ordinary meanes wherby the Holy Ghost is conveyed into men therefore S. Paul demands Galath 3. 2. Received ye the Spirit by the workes of the Law or by the preaching of faith So Acts 10 44. when Peter preached the Holy Ghost fell on those that heard the word So that preaching is the ordinary meanes whereby God conveyes the Holy Ghost to us therefore it is good for men to attend preaching and to be hearers because it is one of the meanes whereby we may come by the Holy Ghost if a man would have good plants and herbs in his Garden then hee must labor
doubt our selves that our case is bad seeing wee cannot finde the graces of God in us for of a truth they will not lye hid but will grow and increase if they be nourished by the use of good meanes But here may be an objection made many a Christian complaineth he cannot feele there is a growth and an increase of grace in him to this I answer two things First a Christian may grow though he feele not the growth in one grace or other even as a tree groweth continually till it commeth to a perfection and to his full growth but it doth not alwayes grow in one place sometimes it groweth in the body sometimes in the bough and branches and sometime close and secret in the rootes which close and secret growth is as needfull for the tree as that which is sensible and visible so a Christian growes continually but not alwayes in one grace sometimes in one and sometimes in another sometimes in the body and sometimes in the branches and sometimes in the roote close and secret that is in humility which close and secret growth in a Christian is as needfull as that which is visible and sensible Secondly I answer that a Christian sees not his growth because there be some impediments that hinder the same we see in experience that a Childe may feed on good meat and yet he may not grow nor thrive with it and the reason is because it doth secretly eate chalke or coales or dirt or salt and then it will not grow even so it is in a Christian though he feed on good meat on the Word of eternall life yet because he feeds on chalke or coales or dirt or salt secretly that is he hath close and secret sins which he commits unseene and this it is that hindereth his growth in grace but if he leave his sinnes and repent of them then he shall feele a growth and an increase of grace in him The foruth conclusion is although the graces of God grow and in crease in a man yet they come not to perfection in any here in this life as Rom. 8. 23. saith the Apostle and not only the creatures but al we which have received the first fruits of the Spirit even wee which are Apostles and Teachers of the Church doe sigh and groane c. we see Numb 13. 23. that the Children of Israel being in the wildernesse sent certaine men to spy out the land who when they returned home brought with them a cluster of grapes that they might taste of the fruit of the land and so long possesse it so the Lord hath given us a taste of the Spirit and of heaven here in the wildernesse of this world that we might long for enjoying thereof and be in love with it Here an objection may be made is there no man full of the Spirit of God we see Act. 6. that Steven was full of the Spirit of God and Act. 11. Barnabas was full of the Spirit of God Now this may be answered three wayes First Comparatively in comparison of others they were said to bee full in regard they had a greater measure of the Spirit than others as Phil. 3. 12. the Apostle saith of himselfe that he is not yet perfect but he striveth to perfection and yet afterward he saith as many as be perfect let them be thus minded that is that are perfect in regard of others so they were full of the Spirit in comparison of others Secondly they were full in regard of the stirring and working of the Spirit fill a vessell brim-full and it will runne over fill a pot with water halfe full and set it on the fire and the heate of the fire will make it goe over and fill the pot so although a man bee not full of the Spirit yet hee may be full in regard of the working and stirring of the Spirit so they might be full of the Spirit Thirdly they might be full of the Spirit in regard of some particular act as the Schoolemen say that is that they were fitted for the place and office they were appointed to and so Stephan was full of the Spirit of God because he was fit for the office he was appointed and so likewise of Barnabas Now there be two consequents that arise from this Doctrine of which the next time if God please SERMON LV. ROMANS 8. 9. But yee are not in the flesh but in the spirit if so bee that the Spirit of God dwell in you Now if any man hath not the Spirit of Christ he is none of his TWo questions have beene handled already concerning the Holy Ghost first how a man may come by the Holy Ghost and secondly in what measure hee is given to the Faithfull the answer thereunto we laid downe in foure conclusions first That there is but a portion of the Spirit given to the Faithfull here in this life Secondly as it is but a portion of the Spirit that is given so it is but a little portion and a little measure because all the workes of God beginne in weakenesse Thirdly though it begin in weakenesse yet it growes and increases Fourthly though grace growes in a Christian yet that it never comes to fulnesse of spirit they doe receiver but the first fruits and beginnings of the Spirit Now follow the two consequents of this Doctrine First That seeing no man hath fulnesse of Spirit in this world therefore no man hath fulnesse of joy for all our comfort is mixed with sorrow like as in the cup that Christ did drinke of at this passion vineger and gall were mingled together So the cup of every man comfort here is mingled with griefe and sorrow If we had fulnesse of Spirit then wee should have fulnesse of joy but because wee have not therefore our joy is mingled with griefe Secondly that seeing no man hath fulnesse of the Spirit in this world therefore there is no man that is perfectly regenerated or perfectly sanctified in this world all the people of God lie under the burthen of their corruption groning as the Apostle Paul complaineth of himselfe Rom. 7. 22. When I would doe good evill is present with mee Many times when a prisoner is let out of prison his chaines and bolts are not straight knocked off but hee is glad to trayle them about with him till he hath begged his fees so although a man bee freed by the Spirit of God yet he must traile his chaines and his fetters about with him till hee hath begged his fees that is till the clogs and fetters of his sinnes bee knocked off by mortalitie and death hence wee conclude there is no freedome from this burthen till wee come to heaven The third Question is How wee may know whether wee have the holy Ghost iâ— us or no which is a point worthy our learning because it is the Holy Ghost that seales us
any thing so saith he Rom. 6. 22. But being freed from sinne wee are made servants to God this is another worke of the Spirit that a man is desirous to please God alwayes for Iustification and Sanctification still goe together there is no man can finde the pardon of his sinnes but in some measure hee shall hae strength against them these be the foure workes of the Spirit in a new beginner therefore consider with thy selfe hast thou beene ever humbled for thy sinnes not for some one as Iudas was but for all sinnes hast thou drawne in all thy sinnes as farre as thy judgement can informe thee then hast thou desired to be reconciled to God and to be at one with him to be brought into the covenant of grace hast thou desired I say it as an hungry man doth his meat or a thirstie man his drink dost thou desire it above life and liberty and whatsoever is deare in thy sight Againe hast thou laid hold on the promises that God hath made in Christ dost thou labour to be found in Christ Lastly hast thou a setled purpose to walke with God as farre as frailtie will permit if thou feele these things in thee bee of good comfort here is the worke of the Spirit but if thou feele not these things in thee there is as yet no worke of the Spirit for these things bee in a Christian though hee bee but a day old in Religion The second thing that we are to consider is whether there be a right order of the worke for the Spirit workes in order God is the God of order and therefore the spirit workes in order as Ezek. 37. in the raising of the dead bones First there was a voyce amongst them and did forewarne them that they were but dead and drie bones Secondly there was a noyse and clattering of bones a trembling and a running together of them Thirdly there were sinewes grew on the bones and flesh on the sinewes Fourthly life came into them and then they stand up so it is in the conversion of a sinner First there is a voyce to forewarne them that they are but dead and drie bones that there is no life of grace in them not being able to stir a foote in the wayes of God Secondly there is a noyse and running together of the bones a desire of reconciliation and to bee brought within the estate of grace Thirdly flesh on the bones that is to lay hold on the promises of God And lastly life comes into the bones they stand up then a man is inabled in some measure to walke with God And therefore consider with thy selfe Hast thou motions and desires and hast not beene humbled first in sense and feeling of thy sinne here indeede is a worke but it is not the right order of the worke for first they must be humble Now as the Spirit growes stronger so there are stronger motions and actions wrought in a Christian for as it is in the naturall life so it is in the life of grace wee see the weaker a man is the weaker bee his actions and the stronger he is the stronger bee his actions As when a man is sicke he may bee so weake that hee is not able to goe by a staffe but as he growes well so his strength growes againe and his actions are stronger so it is with a Christian although he bee weake and not able to creepe at first yet as he growes stronger so his Actions will be stronger and stronger Now the worke of the Spirit is in two things in a strong Christian 1. In his Mortification 2. In his quickning First Mortification and that is in three things as first A man that is strong in the spirit will make strong resistance against sinne and will not be easily foyled and put off for every little matter Wee see a weake tree the winde will bend and bow it as if it would fall downe and make the tops touch the ground and yet the tree may be rooted but if it bee a strong tree the winde cannot bend or bow it so if a Man be a weake Christian he is carried this way and that way with every winde as it were but if he be strong he will make strong resistance against sinne therefore it is said of Ioseph Gen. 39. 15. That hee consented not to his Mistris though she lay at him from day to day and 1 Pet. 5. 9. it is said Resist the Divell being strong in the Faith So then a strong Christian will make strong resistance against sinne therefore when as it is so with a man that there is a temptation offered and hee makes no resistance hath no strength against sinne but falls into it I will not say this man is no Christian but I will say he is but a weake Christian The second is That no Man that is strong in spirit although hee sinne through temptation doth fall into it so easily as others or with that delight but there is a reluctation and a striving against it as Peter Marke 14. 68. when he denied his Master he crept into the Porch hee would not willingly have done it If a Man strike a blow at one though hee cannot keepe of the blow yet he may breake it so that it shall not be so great so the Spirit of God doth though it keepe not a Man from sinne yet it may breake the force of it that a Christian shall not so easily commit it but that there will be a resistance and a reluctation against it they will not so easily commit it as others doe Thirdly although they fall into sinne yet they will not lie long in their sinne but will returne to God upon every little touch So David 2 Sam. ult when he had numbred the people his heart smote him and 2 King 7. the two Lepers their hearts smote them and they said we have not done well in concealing good newes so it is with a strong Christian every little touch will make him returne to God renew his faith repentance and hope of Heaven he is never at quiet till he bee brought home to God These are the workes of Mortification The second is workes of quickning in a strong Christian and they are foure First Hee that is strong in the Spirit the Spirit will enable him to performe spirituall Service put him on prayer and other Christian duties hee shall doe such things as hee never thought he should have done as Phil. 4. 13. saith the Apostle I am able to doe all things through the helpe of Christ which strengthens me Secondly A strong Christian hath a strong Certificate that his sinnes are pardoned For the weaker a Christian is the weaker is his certificate and the stronger he is the stronger it is as a Childe in the cradle the weaker it is the weaker is the crie and the stronger it is the more strength hath
as occasion shall be offered to doe them good it is the Holy Ghost that doth put it in us as Paul saith Galath 4. 6. he hath sent the Spirit of his Sonne into our hearts whereby wee cry Abba Father Hence wee see it is the Spirit of God that stirres us up to the duties of prayer and holinesse The fourth benefit is To give us power and ability to performe Christian duties and services for the Spirit of God doth not onely open our hearts to understand the Scripture excite and stirre us up to good duties but doth also enable us to doe them to repent of our sinnes to pray to God to love our brethren to rest and relye on God in the time of trouble In the story of Sampson we see that he did shake himselfe and did thinke to have done great maters yet for his life he could not because his strength was gone in like manner when wee see other men can pray repent of their sins when thou canst not doe so know it is the Holy Ghost that doth inable thee for there be a number of Christian duties that we are no more able in the estate of nature to doe than a dead man can remove a mountaine as when a man is truely humbled for sinne and cast downe that a naturall man should looke up to God by the eyes of faith to rest and to rely on him for the saving of his soule this hee is no more able to doe than a dead man to remove a mountaine so likewise for a man to resist a temptation agreeable to his nature he is no more able to doe it than a dead man to remoove a mountaine againe when a man is in want and in need then to rest and rely on God for the feeding of his body that as he hath trusted God with the saving of his soule so hee will rely on God for things needfull a naturall man is no more able to doe this than a dead man to remove a mountaine but the Spirit of God inables a man to doe that for that which is impossible to nature is made possible by the Spirit of God The fift benefit is to comfort in distresse although a Man wants house or land and a number of outward comforts yet if hee have the Holy Ghost to comfort and assist him hee neede not care for any thing else Therefore Christ saith to his Disciples I will send you a Comforter in the World ye shall have trouble but he shall mitigate and asswage all your troubles So Acts 9. 31. it is said Then had the Churches rest throughout all Iudea Galile and Samaria and were edified walking in the feare of God and in the comfort of the Holy Ghost were multiplyed Therefore whatsoever our trouble is yet it is a great stay that we shall have comfort in the Holy Ghost and not be driven to take up the complaint which David doth in the Person of Christ I looked for some to have pittie on mee but there was none and for comfort but I found none for though it be true of Christians that in their trouble they looke for some to pitty and comfort them but they finde none yet neverthelesse in their extremity the Holy Ghost doth comfort them therefore if men want comfort in the time of trouble what shall they doe send for fidlers and merry company to comfort them as Saul did and fall into relapses no but wee must labour to get the Holy Ghost to comfort us for the comfort of the Holy Ghost goes beyond all worldly comforts First because all worldly comforts may be taken from us let it bee in our goods or friends or whatsoever else these comforts may faile us because the ground of them is not good wee may be taken from them and they from us but the comfort of the Holy Ghost can never be taken from us because it is grounded on Gods Love and favour and hope of Heaven therefore the Divell and all the World shall never be able to take away this comfort Secondly because all the comforts in this life be not pure and intire comforts but have alwayes some sorrowes in them as wee see Hest 5. when Haman had all the glory that Ahashuerosh could afford him yet he was not at quiet because Mordecai sate at the kings gate the cup of our comfort here in this world is a mixed cup like to Christs cup mingled with wine and Myrrh much bitternesse so all our worldly comfort is mixed with gall But the comfort that we have by the Holy Ghost is pure and intire it comforts us in all the distresses that befall us It made Paul and Silas sing in Prison Acts 16. It made the Apostles goe away rejoycing that they had suffered rebuke for the Name of Christ Thirdly because all worldly comfort failes and leaves us at the day of death when the more comfort we have had by it the more griefe it will bee to part from it Therefore Christ saith Luk. 12. to the rich man Thou foole this night shall thy soule be pulled away from thee but the comfort of the Holy Ghost is most beneficiall and refreshing at the day of death because then we draw neere to the accomplishment of Gods promises as Paul saith 2 Tim. 4. 7. I have fought a good fight and have finished my course I have kept the faith from henceforth is laid up for mee the Crowne of righteousnesse which the righteous Iudge shall give at that day hence we conclude all worldly comfort is not comparale to it And here I thinke there is none but will assent with me to pray to God to give us the Holy Ghost as David prayes Psal 4. That God would lift up the light of his countenance upon him howsoever others desire other things let us pray to God though wee want many outward comforts yet that wee may have the holy Ghost to comfort us Now there are three speciall times that the Holy Ghost doth comfort in 1. In trouble and affliction 2. In the distresse of Conscience 3. In the day of death The Holy Ghost doth comfort us in trouble and affliction three wayes First by perswading us that God is our Father and that he will not leave us but will stand by us in the time of our trouble as Psal 23. 4. David saith Yea though I should walke through the valley of the shadow of death yet I will feare no evill for thou art with me So Psal 27. The Lord is my light and my salvation whom shall I feare The Lord is the strength of my life of whom shall I bee afraid this is one meanes whereby the Holy Ghost doth comfort therefore if a man have the holy Ghost he neede not care because that will comfort and uphold him in all the trouble that doth befall him Secondly by turning all things to our good as Rom. 8.
the Apostle saith All things shall worke to the good of them that love God There be many things that seeme to goe against Christians all which yet the Lord turnes to their good the Philistians could not resolve Sampsons riddle but every Christian can as honey came out of the dead body of the Lion so a Christian drawes sweetnesse from the dead body of Christ even in trouble and affliction by perswading of us that God will turne all to our good Thirdly the holy Ghost doth comfort us by perswading of us that God will set an end to all our troubles as it is said Psal 102. That God will arise and have mercy on Sion for the time to have mercy thereon is come even the appointed time is come so also Psal 62. 2. saith he yet hee is my strength and my salvation and my defenceâ— therefore I shall not much be moved Now three wayes the Holy Ghost giveth us comfort in affliction First by perswading us that God will take it away Secondly that if he doth not take it away he will mitigate and asswage it as Psal 18. David saith by my God I have leaped over a wall although God did not take away the wall or though hee doth not make the wall lower yet by the helpe of God I can leape over the wall Thirdly that though he doth not mitigate or asswage it that yet he will give us patience to beare and undergoe it as it is in the Psalme I cried unto the Lord and the Lord heard me and hath renewed my strength therefore we may say with Saint Paul Thankes bee to God who hath comforted us in all our tribulations The second time is In the distresse of Conscience of all distresse there is none like it as Salomon saith Proverb 18. 14. The spirit of a man will sustaine his infirmities but a wounded Spirit who can beare Now it is the Holy Ghost that doth comfort a man in this distresse First By perswading us that we are the Children of God Rom. 8. Saint Paul saith The same spirit beareth witnesse with our spirit that wee are the Children of GOD whereupon Chrysostome saith if GOD should send an Angell or an Archangell and should tell thee that thou art beloved of GOD and that thou art his Childe would not this comfort thee in this distresse of conscience but God hath not sent an Angell or an Archangell onely to perswade thee that thou art the childe of God but hee hath sent his Spirit into thy heart to beare witnesse unto thy spirit that thou art the Childe of God Secondly by perswading us that there is a seede of grace in our hearts as 1 Iohn 3. 9. Whosoever is borne of God sinneth not because his seed remaineth in him and Iohn 8. Christ saith He that beleeveth in mee out of his belly shall flow Rivers of living water therefore seeing there is a seede of grace remaining in all the faithfull though they goe astray and wander yet they doe as the sheepe cry unto the shepheard and are not at rest till they be brought home to God So we see David did in the Psal 119. saith he I have gone astray like a lost sheepe Lord seeke thy servant for I have not forgot thy Commandements The third speciall time is at the day of death when all comforts faile us then the holy Ghost comforts us by perswading us that God is our Father and that we are going home to him and are at peace with him Thus Iohn 17. 11. Christ saith I come to thee holy Father keepe them in thy Name even these which thou hast given me And 2 Pet. 3. 12. saith he Looking for and hasting unto the comming of the day of God So it should be comfort to a Christian that by death he is going home to God and that he cannot bee at rest till he come there Secondly The Holy Ghost doth comfort us by perswading that Heaven is opened for us and that the Angels are ready to receive us and that the ending of this life is the beginning of a better We read Gen. 26. 6. when Iaakob was going to Padan Aram he laid him downe to sleepe upon a stone where he saw a vision a ladder reared up that reacht to Heaven the Angels ascending and descending thereupon and Christ ready to receive them at the head of the ladder So Acts 7. Stephan at the time of death saw Heaven opened and Christ standing at the right hand of God ready to receive him such comfortable visions shall the people of God have at the time of death at least such comforts as shall be fit to comfort them in this Thirdly By perswading us that although our bodies rot and consume yet one day they shall rise againe to glory and happinesse so Iob saith I know that my Redeemer liveth and that he shall stand the last on the Earth and though after my skin worms destroy my body yet shall I see God with my eyes and Iohn 11. 23. Iesus saith to Mortha thy brother shall rise againe to whom Martha replies I know he shall rise in the resurrection at the last day Therefore howsoever our bodies rot and consume in the Grave yet one day they shall rise to glory and happinesse It is a good meditation of a learned man at the time of death and of thy departure thinke of all the good doctrines that have beene taught thee of good Preachers to comfort thy selfe with them remember that Iesus Christ is the Lambe of God that was crucified and killed for thy sinnes and is ready to receive thee who tooke order in his last Will and Testament for thee as Iohn 17. Father saith he I will that where I am there they be also and to the theefe on the Crosse This day shalt thou be with me in Paradise So rest thy selfe in this hope and goe thy way to thy Christ goe home to Abraham Isaak and Iaakob and to all the holy men departed and such as are behinde shall follow after where we shall all meete together to behold God in glory and sing praises to him world without end So this comfort that we have by the Holy Ghost will stand by us when all comfort will faile The sixth benefit we have by the Holy Ghost is abilitie and power to performe any speciall calling for there is no man that can performe any speciall calling till the holy Ghost hath enabled him as 1 Sam. 10. it is said The Spirit of God came upon Saul and made him fit for governement and Acts 2. the Spirit of God came downe upon the Apostles and made them fit to preach to all Nations so Exod. 38. 2. it is said of Bezaleel that He was filled with the Spirit of God in wisedome understanding knowledge and in all workemanship to finde out curious workes in gold silver and in brasse So there is no
hee cannot lose the ground or roote of the Spirit In the 6. of Esay the Prophet tels us that though the trees seeme to be dead in the winter and have no leaves not fruit on them yet they have in them Mackselat as it is in the Hebrew or Substantia as in the latine that is that there is a certaine moisture or sappe that lies in the roote and preserveth it that it dieth not so it is in all the falls of Gods people there is a certaine sappe or moysture of grace that lieth hid in the heart that preserveth them therefore although a man may lose the operations and feeling of the Spirit yet it is but for a little time for the grace that lieth hid in the heart preserveth them The Vse is that it is a sweete comfort to a Christian that if once he hath the spirit of grace the worke of regeneration justification and sanctification wrought in him he shall never lose this A man may lose all worldly friends and comforts his skinne and teeth yea life it selfe but if a man have the spirit hee shall not lose that As Act. 20. Saint Paul saith when Eutichus fell out at the window Trouble not your selves for there is life in him so wee may say in all the falls of Gods people trouble not your selves for there is life there is the spirit of God in them The second is seeing a man may lose the comfort of the spirit and the feeling thereof insomuch that one may have as little comfort as a man that is adjudged to Hell therefore he must take heed that hee doe not grieve the spirit but labour to nourish it by the use of good meanes as Exod. 33. when the Lord was departed from the Children of Israel but a little while no man would put on his best rayment but wept and mourned so a Christian if the Lord takes away the comfortable feeling of his spirit and is departed from him but a day or an hower hee cannot be merry till he feeles it againe and therefore it is good to husband the graces of the spirit that want of them doe not cause him to depart from them Thirdly seeing there are some graces that are proper to the elect and reprobate which a man may have and perish therefore every man should labour to bring himselfe into such estate of grace as hee shall never lose nor the devill and hell shall take away from him it is a pitifull thing that men doe not say to themselves indeed I have the grace of Illumination I have knowledge and restraining grace I have the graces that are proper to good and bad to the reprobate and Elect but what is this to the comfort of a Christian I may perish for all this therefore why doe I not labour for those graces that are proper to the Elect onely which if hee have hee hath assurance never to lose them againe he may lose his goods friends skinne and life but hee cannot lose the Spirit if a castle have three wals about it and the men that are within the first wall be surprised put to the sword and massacred they will labour to get within the second wall that so they may bee preserved so if a man bee come within the first wall that hee hath common graces where the devill may surprise him to escape his danger hee will labour to get within the second wall to get the graces that are peculiar to Gods people and then he shall be safe The last point is how wee may retaine and keepe the Spirit we read Luk. 6. 40. when Christ had raised up the Maide to life he commanded to give her meate thereby to teach us that when the life of nature or the life of grace bee begun there must bee meanes used to nourish it hence wee inferre it must bee every mans care that if he have the Spirit hee must labour to nourish it Now there bee five meanes whereby a man may nourish the Spirit First by a diligent use of the good meanes as preaching the Sacraments prayer reading the Scriptures and conferring of good things this is a speciall meanes to nourish the Spirit It is a principle in nature that bodies are nourished by the same things they were begun so looke by what meanes the Spirit comes into a man by the same things it must be nourished Now wee have heard that the Spirit of God comes into a man by the preaching of the Word prayer repenting of our sinnes so by the same meanes it is continued therefore let men attend to the use of good meanes to heare the Word preached receive the Sacraments pray read the Scriptures and conferre of good things which duties are speciall meanes to retaine the Spirit but if men will not heare the Word preached pray read the Scripture nor meditate of good things but spend time idlely no marvell though the Spirit decay in them for as a man may kill a tree although he want a Saw or an axe to chop downe the top by picking away the moulds from the roote so though a man lay no violent hands on the Spirit yet if hee picke away the moulds take away the use of good meanes the Spirit will decay in him therefore if men would retaine the Spirit let them hold them to the use of good meanes The second meanes to retaine and keepe the Spirit is to take heed wee doe not grieve the Spirit as Ephes 4. 30. Grieve not the Spirit by the which ye are sealed unto the day of redemption it is the Spirit that seales our redemption unto us all the hope we have in God of heaven and of glory it is from the Spirit therefore let us take heede wee doe not grieve the Spirit there are some things in nature that are ready to put forth themselves to man but let them never so little offend them and they are ready to pull in themselves as the eye of a man a snaile and shell-fish the eye of a man is ready to put forth to us but if you offend it never so little it is ready to close and shut up his light the Spirit of God is of this nature it is ready to put forth it selfe to a man but offend it never so little and it will close against him therefore we must take heed wee doe not grieve the Spirit And for your information I will shew you two wayes how a man may grieve the Spirit First when a man sinnes against his Illumination and inlightning when he lyes sweares commits uncleannesse steales against conscience and knowledge and against the first grace of God other sinnes grieve the Spirit but these in a speciall manner they doe as it were wound the Spirit and let out the life and bloud of it so God complaines Ezek. 8. 6. Sonne of man scest thou not what they doe even the great abominations that the house
might have perished with the world therefore what cause have wee to be thankefull to God for so great a mercy The fourth thing that was observed in the parts of the Church is that they are called out of the condemned multitude of the world to blessednesse and happinesse to bee saved by Christ so Saint Paul saith in this place And the Lord added to the Church from day to day such as should be saved there is all the harme the Lord means us to save and to bring us to blessednesse and happinesse therefore every man must take heed hee doth not despise this holy Calling when the Lord invites him to repentance faith and to an estate of grace We see Mark 10. 9. when Christ cals the blinde man he flung away his cloake and got upon his legges and followed him so it should bee the care of every one when Christ cals him to fling away his sinnes and corruptions and make all hast to follow him for if the blinde man did follow him for the curing of his body much more should we for the curing of both soule and body First therefore let us take heed we doe not despisse this Call of God seeing all the harme he meanes us is to save us Secondly seeing Christ cals us to enjoy blessednesse and happinesse and to live in communion with him therefore there is no damned man that can be a member of Christ it is true indeed that the wicked may live in the Church as bad humors be in the body but they are no parts of the body the Scripture is cleere for it as 1 Iob. 2. 19. they went out from us but they were not of us for if they had beene of us they would have continued with us but they went out that it might bee made manifest that they were not all of us as if he had said if they had communion of grace and of the Spirit with us then they would have continued but because they had not therefore they went away The Papists say that a damned man may be a member of Christ but wee see it otherwise Col. 2. 19. saith the Apostle and not holding the head from which all the body by joynts and bands having nourishment ministred and knit together increaseth with the increasing of God and Austine saith that there is no damned man can bee a true member of Christ because Christ is the Saviour of the body therefore let us labour to bee members of Christs body and then wee shall be saved but if we be not then wee are like to perish although wee should be the greatest Princes in the world but if we be true members of Iesus Christ then we doe beleeve that one day we shall bee blessed and happie whatsoever our estate be here therefore if there bee but one or two saved in a towne let us labour to be one of them if men should suffer Shipwrack and there should bee a boat found that would hold no more than tenne every one would labour to be one of the tenne so wee all have suffered shipwracke by the sin of Adam in the sea of this world now to save us the Lord hath given us a little boate which is his Church that whosoever can get into it shall be saved therefore if there bee but two in a country or one in a towne that is saved wee must labour to bee one of the number SERMON LX. ACTS 2. 47. And the Lord added to the Church from day to day such as should be saved A Good hearer is like to dry powder that every little sparke of fire will make it kindle but wet powder must bee often touched before it will take so the unfitter that men be to heare and unprepared the more paines it is to the speaker to worke affection in them Wee shewed you the last day that the faith of a Christian consists in two things in God and the Church of God and that the Church of God is a company of people called out of the damned multitude of this world whom God will eternally save with his owne selfe Whence these considerations offered themselves unto us first What the Church of God is in his owne Nature which wee did then dispatch secondly What bee the parts or the divers estates of the Church of God here in this world whereof wee are to speake at this present The Church considered according to its parts is twofold 1. The triumphant 2. The militant Church The Church triumphant is that which is blessed and happy with God in heaven so called because it is not in conflict and combate as we be warring against sinne lusts the devill and the world but having overcome all are now blessed in heaven Hereof the Apostle speakes Heb. 12. 22. but yee are come to the mount Sion and to the Citty of the living God the Celesticall Ierusalem to the company of innumerable Angels and to the Congregation of the first borne whose names are written in heaven and to God the Iudge of all and to the Spirits of just men made perfect so Col. 1. 20. saith he For it pleased the Father that in him should all fulnesse dwell and having made peace by the blood of his Crosse by him to reconcile all things unto himselfe c. It is an opinion in the Greeke Church that the Saints are nor glorified in heaven till the judgement day but this opinion of theirs is false for it is first against the Scripture and secondly against reason First It is against the Scripture as Eccles 12. 7. Dust returnes to dust and the Soule returnes to God that gave it now this must needs be spoken of the blessed presence of God that the soule goes to in regard of power for God was present with it before so Luk. 23. 45. Christ said to the Theefe This day thou shalt be with me in Paradise marke saith Saint Augustine Christ doth not delay the Theefe but even from this woodden crosse he is translated into his heavenly kingdome so Paul speakes Phil. 1. 23. desiring to be loosed and to be with Christ and not onely speakes he this of himselfe but also of all the faithfull people of God as 2 Cor. 5. 8. Neverthelesse we are bold and be willing rather to remove out of the body and to dwell with God thus it is cleare by the Scripture that the soules of the beleeving and faithfull goe to heaven immediately to glory So then the Greeke opinion is false it cannot be denied but that some Scriptures seeme to looke this way as that Matth. 20. 6. when the evening was come every one had his penny they received their hire so that Col. 3. 4. When Christ which is our life shall appeare then shall ye also appeare with him in glory Now these Scriptures and the like are to be understood of the glory of the body or else of the declaration of the glory that soule and body
Disciples but hee wils them to heare them so likewise in the booke of Kings the high places were not then taken away and yet they did not separate from them Now in two cases we may separate from them first when the Doctrine is corrupted in the fundamentall points for there bee some points which are the foundation of Religion and when they are corrupted the whole building must needs bee overturned as an house may bee an house though they take away the doores and windowes and some posts but if they take away the foundation then the house cannot stand it ceaseth to be an house so though religion be corrupted in some points yet it may bee so as the whole body may not bee subverted but if it bee corrupted in the foundation then it overturnes and will be destroyed in this case we are to separate from it Secondly we are to seperate when the worship and service is corrupted in the substance as when a man cannot joyne with them with a good conscience so when the worship of God was brought to the high places in that Ieroboam had set up calves in Dan and Bethel to worship then we see 2 Chron. 11. 14. the Priests and Levites came to Iudah and Ierusalem in this case wee are to separate and this is the reason why wee separate from the Church of Rome having both erred in the foundation and in the substance of Gods Worship SERMON LXII PSALME 87. 3. Glorious things are spoken of thee O Citie of God HAving declared what the Nature of the Church is and what bee the divers parts and estates of it in this world in the next place we are to consider what bee the priviledges and dignities of it for this assembly God hath graced with speciall dignities above all assemblies therefore wee should labour to bee members of it rather than of any other Now the dignities and priviledges may be considered in five heads First this that David speaketh of here that he cals the Church the Citie of God or as Paul termes it 1 Tim. 3. 15. the house of God because of all other places it is the speciall place where God dwelleth by the presence of his grace it is true indeed that God is present with his power in hell and this world is full of the presence of God in goodnesse as it is Psalm 119. 64. The earth is full of thy goodnesse but his gracious presence of quickning grace is to this assembly therefore because God dwelleth in a more eminent manner in this above all other assemblies it is called the house of God and the City of God Now this City excels all other cities in foure respects First all other cities were builded by men as Gen. 4. 17. it is said that Caine built a citie and called it by the name of his Sonne Henoch So also Gen. 10. 11. it is said that Nimrod out of that land sent forth Asher and builded Niniveh and the citie Rehoboth but this citie is builded and framed by God himselfe Matth. 16. Christ saith to Peter upon this rock will I build my Church c. and Ierem. 31. 4. saith God againe I will build thee and thou shalt bee builded O virgin Israel All other cities are builded by men but this citie is builded by God and hath its high originall from him And therefore wee may inferre because God is the builder thereof he will preserve and keepe it as Christ saith Matth. 16. that the gates of Hell shall not prevaile against it so Zech. 12. 3. it is said and in that day will I make Ierusalem a burdensome stone all that burden themselves with it shall be cut in peeces though all the people of the earth were gathered together against it as Gen. 19. 13. the Sodomites did seeke to breake the doore open upon Lot but the Lord stroke them with blindnesse that they groped and could not finde the doore so it hath pleased God to cover the Church though the enemies thereof have sought to breake in upon it and to destroy it yet the Lord hath strooke them with blindnesse that they could not finde the meanes to doe it Therefore this citie hath this dignitie and roialtie above the rest because other cities are builded by men but this is builded by God Secondly they that live in other cities live in socities especially to preserve and mainetaine their bodies but in the Church of God in this citie they doe not so much live therein to mainetaine their bodies as their soules Againe in other cities they live in socitie to strengthen themselves against their enemies to mainetaine their lands and livings but in this which is the Church of God they live together not so much to maintaine their bodies and their outward estate but to mainetaine the inward graces of Gods Spirit and their interest unto heaven as Philip. 1. 27. saith Paul Onely let your conversation bee as it becommeth the Gospell of Christ that whether I come and see you or else bee absent I may beare of your matters that yee continue in one Spirit and in one minde fighting together in the faith of the Gospell And 1 Pet. 3. 7. Hee exhorts married couples to live together as heires of the grace of life So in this citie they live together especially to mainetaine faith and their comfort in God and their hope of heaven herein therefore in the second place this citie excels all other cities in the world Thirdly all the commodities of the country goe to the citie if there bee any thing better than other it is carried thither all to mainetaine a temporall life but in this citie which is the Church of God the Lord keepes publike market where a man may buy without money the graces of the Spirit where hee may have faith repentance and other graces needfull as Esai 55. 1. Hoe every one that thersteth come yee to the waters and yee that have no silver come buy and eate come I say and buy wine and milke without silver and money so Revel 3. 18. I counsell you to buy of mee gold tried in the fire that thee mayest bee made rich So then here in this citie the Lord keepes open market of spirituall graces that a poore Christian may furnish himselfe with whatsoever grace hee stands in need of and therefore it must bee our wisedome so to furnish our selves as that wee bee not to seeke when wee should use them Augustine saith well in the citie thy house is furnished with all good things those that bee rich amongst you have their houses furnished with a great deale of plate and pillars of marble and tapistrie and other fine ornaments but thou that art a Christian away with these they are but toyes and trifles in regard of spirituall graces but the house of God is furnished with spirituall graces faith repentance pardon of sinnes feeling of Gods favour and all holy and
because the Scripture is the Word of God it is the highest Iudge Aquinas saith whosoever bringeth a letter from one it is as if he brought the party so when we bring Gods Word for a thing it is as if wee should bring God because it is the voyce of God who is the highest Iudge of all therefore although a kingdome and a country should command us to doe such and such things if the Word of God condemne it we must not doe it Gen. 3. When the devill came to the Woman to tempt her to eate of the forbidden fruite saith shee God hath said wee shall not eate of it so a Christian should doe when hee meets with temptations and is tempted to sinnes he must say God hath said I must not lye deceive prophane the Sabboth be drunken I must not misspend my time because God hath forbidden it therefore I must not doe it Thirdly seeing the Scripture is the Word of God wee must take heed wee doe not neglect it because it comes from God and is the voyce of God that saith feare God love your brethren live in charity one with another walke holily and christianly repent of your sinnes therefore we must respect the voyce of God as it is 1 Thes 4. he therefore that despiseth these things despiseth not man but God therefore seeing God hath said Pray continually in all things give thankes wee must take heed wee doe not despise the Word of God Fourthly seeing the Scripture is the Word of God therefore this will direct us in the dangerous passages of this world as Psal 119. saith David thy Word is a lanthorne unto my feet and a light unto my path so Matth. 2. when the Wisemen went to seeke Christ there was a starre appeared unto them which they followed till it brought them to the house whereas Christ was such a starre is the Bible the holy Scripture if wee follow it it will not leave us till it bring us to Christ Saint Basil saith it is the manner of Marriners when they bee at Sea to direct themselves in their voyage safe home by casting their eyes up to Heaven in the day looking to the Sunne and in the night to some bright starre so must thou doe if thou wilt goe safe to heaven looke to the Word of God and hold to it that it may be a direction to thee let not thine eyes slumber nor sleepe but follow on till thou come to a joyfull beholding of God in Christ and all the holy Angels and people of God where we shall live for ever and ever We have already spoken of foure points wherein the dignitie of the Church consists first that it is called the City of God secondly that it is called the body of Christ thirdly that it is called the Spouse of Christ fourthly that it is called the ground and Pillar of truth Fifthly that it is like to Noahs Arke that there is no salvation without it for as in the old world all perished that were not gathered into Noahs Arke their wisedome Towers castles and goods could not save them so all that are not gathered into the Church they shall perish it is not their wisdome nor wealth that can save them for the Church is the Arke of God there is no salvation but in Sion that is in the Church of God therefore the holy Scripture saith in this place of those God had a purpose to save he added to the Church from day to day so Ephe. 5. 23. Saint Paul saith that Christ is the Saviour of his body now the Church is the body of Christ therefore there are none saved but the Church that is none but they which are joyned to Christ and become members of him as Iosh 2. 18 19. there wee see a covenant was made betweene Rahab and the Spies that she should hang a red threed or a cord out of the window at their comming so all that were within the house should be saved but if they were out of the house though they were her owne kindred yet they should perish their bloud should be upon their owne heads such a covenant God hath made with us that if we will get into the house where the red threed the cord hangs out of the bloud of Christ we shall bee saved but all that be without this house are like to perish their bloud shall be upon their owne heads Now there are foure reasons why there is no Salvation but in the true Church of God First because there onely the heavenly light shineth the Church is the Goshen of God where the heavenly light shineth when all the world over lye in Aeygptian darknesse as wee see in the Scriptures therefore because the heavenly light shineth in the Church there is no salvation without it so Esai 59. 10. it is said Wee grope for the wall like the blind as one without eyes who stumbles in the noone dayes as in the twilight wanting the light they dash here and there they grope for the wall and cannot finde it so all that be out of the Church of God want this same heavenly light to shine unto them they dash here and there grope for the wall lose themselves and shall never be able to finde the way to heaven therefore because the light of God shineth in the Church onely there is no salvation without it Secondly because wee can have no Communion with Christ unlesse wee have Communion with the members of Christ for as it is in the naturall so it is in the mysticall body of Christ in the naturall body wee cannot have Communion with the head unlesse we have Communion with the members for my hand cannot have Communion with my head unlesse it bee joyned to my arme so wee cannot have Communion with Christ unlesse wee have had Communion with his members which is the true Church of God therefore there is no salvation without it Thirdly because no where else wee can looke for a blessing but in the Communion of the faithfull and societie of the godly It is true indeed as David saith that the earth is full of the goodnesse of God but the speciall blessing of God resteth onely in the societie of the faithfull as Exod. 20. 24. saith God In all places where I shall put the remembrance of my name I will come to thee and blesse thee so Psal 113. 3. it is said of the Church For there the Lord appointed blessing and life for evermore Now the mountaines of Sion are figure of the true Church of God so the blessing of Sion is no where but in the Communion of the true Church as Iohn 5. wee see a number of Lame men sicke diseased lay at the poole side waiting when the Angell of God should come down and stir the waters because whosoever could get in after the waters were stir'd was healed what disease soever he had so because in
a time when divers men were excluded from the Congregation of the Lord as Num. 22. the Ammonites the Moabites because they did not meete the people of the Lord with bread and water but now it hath pleased God to take in all sorts of men so that no man is excluded unlesse hee will exclude himselfe as it is said Esai 65. 25. That the Wolfe and the Lambe shall feed together and the Lion shall eate straw like the Bullock and to the Serpent dust shall bee his meat the sense is that in the time of the Gospell the Lord will alter the naughtinesse of mens hearts and bring them to joine in holy sweet communion one with another but if they would not attend him but desire rather to live in their sinnes still than they should live in Gods curse the Serpent shall eate dust hence wee are taught seeing God doth exclude no man wee must take heede wee doe not exclude our selves If a man comes to a Kings Court in meane apparell and have no good attendance he can have small hope of accesse to the King oh but let him come to Gods court though hee come never so meanely and basely apparelled if hee bee well attended with faith and the graces of his Spirit then he shall have accesse into the presence Chamber of Almightie God therefore seeing no man is excluded doe not thou exclude thy selfe If a gift grant or pardon should come from the King to certaine persons that would claime it there is no man that would exclude himselfe and say it doth not belong to mee but every man would labour to have his part in it so the Lord hath given a gift and a grant to bestow pardon of sinnes the love and favour of God heaven and happinesse to all that will repent and beleeve in Christ Therefore no man must exclude himselfe and say it doth not belong to mee but labour to have his part in it Thus the Church is Catholike in regard of the persons Thirdly the Church of God is Catholike in regard of time for it hath beene in all ages and so shall continue to the end of the world it began in Adams time and shall continue to the last man that shall live it hath bin in all times and it shall continue so long as the world doth last For this world was made for the good of the Church therefore God lets it stand for their sakes and as soone as the people of God be gathered home then this world shall have an end as the Prophet David hath it Psal 48. O God according to thy Name so is thy praise unto the worlds end so also Psal 89. thy seed will I establish for ever and set up thy Throne from generation to generation and Dan. 2. 44. it is said And in the dayes of those Kings shall the God of Heaven set up a Kingdome that shall not be destroyed a Kingdome that shall not bee given to another but that shall breake and destroy all those Kingdomes and it shall stand for ever Here wee may see the honour that God brings us to to bee of that Communion and fellowship that all the Saints are of to bee of that Church that Adam Abel Henoch Noah Abraham Moses and all the rest of the Patriarchs Prophets Apostles and Christ himselfe were of and all the holy men that have lived as Ephes 1. 11. saith the Apostle Now therefore yee are no more strangers nor forrenners but citizens with the Saints and of the household of God and are builded upon the foundation of the Apostles and Prophets Iesus Christ himselfe being the chiefe corner stone so Heb. 12. 17. Saint Paul saith for yee are not come to the mount that might bee touched c. but yee are come to the mount Sion and to the citie of the living God the celestiall Ierusalem and to the company of innumerable Angels and to the congregation of the first borne whose names are written in Heaven and to God the Iudge of all men and to the Spirits of just and perfect men So then wee see that this is the honour that God hath brought us to to bee of the same Church and company that the Prophets Apostles holy men and Christ himselfe were of Therefore to apply it first let us not lose the graces of God like a slight huswife that keepes the emptie caske and boxe and loseth the Iewell but let us labour to partake of the same graces with them seeing wee are of the same Church that they bee of Secondly seeing the Church hath beene in all times past and shall continue to the worlds end therefore it may bee our comfort in all the troubles that doe befall it when wee see men conspire against and labour to destroy it yet notwithstanding all that they can doe it shall stand and continue to the worlds end It hath bin in all times and it shall continue for ever as Psal 48. 8. David saith As wee have heard so have wee seene in the citie of the Lord of Hosts in the citie of our God God will establish it for ever Therefore seeing hee hath established the Church it shall stand though all the world were set against it Augustine saith well The enemies of the Church though they come and gather themselves together to destroy and roote it out yet this is the comfort Christ will keepe it hee hath a sword to defend it he will tye up the devill and shut up hell that they shall not trouble the Church therefore though wee doe not see the Church visbile it not being patent and openly seene but sometime hidden as it was in the time of Elias from the fury of the world yee we must beleeve that the Church of God is Catholike or Universall that it hath beene in all times and it shall continue to the worlds end Now the Papists adde somewhat unto this Article and say that wee must beleeve in the Catholike Romish Church but this is first absurd in Religion and secondly absurd in Reason it is absurd in Religion because the Romish Church must fall in the time of Antichrist as the Scripture sheweth and as the Papists themselves say but the true Catholike Church that shall ever continue therefore it is absurd in religion to beleeve in the Catholike Romish Church Secondly it is absurd in Reason because that Rome when it was at the best could but be a part of the Church and a part cannot bee the whole Church as Scholars know therefore it is absurd in Reason But they say that the name of Catholike doth properly belong to them to this I answer as Christ did to some that lived in the Church Revel 2. 4. that said they were Iewes but saith Christ they are the Synagogue of Sathan so I may say of them though they terme themselves to be true Catholikes yet they be but a conspiracie against Christ Now by three reasons I
8. it is said that Lots soule was vexed every day with the uncleane conversation of the Sodomites dwelling amongst them and yet they did not hurt with their hands If one man should set up a number of goodly lights and one should come and make a smoke in the roome it would dimme the lights so the Lord hath set up a number of Saints to shine as lights in this World and the Divell he thrusts in a number of vile and wicked men to make a smoke to dampe their light which although they cannot quite quench yet they much dimme this doth hinder and allay the sweete and comfortable communion that the Saints should have one with another Now in the Kingdome of Heaven there shall be no such matter as Matth. 13. 41. It is said that Christ will thrust out of his kingdome all things that offend so there shall not bee a wicked man left to hurt nor offend them so Esay 11. 9. it is said They shall not hurt nor destroy in all my holy mountaine and likewise Revel 21. 27. it is said And there shall enter into it no uncleane thing neither whosoever worketh abomination or telleth lies againe Revel 22. 15. saith he For without shall be dogges inchanters whoremongers murtherers Idolaters and whosoever loveth and maketh lies So all the wicked shall be excluded and shut out of the kingdome of God there shall be no body to hurt the Saints nor to grieve and offend them O how comfortable will the communion of Saints bee in Heaven Secondly Imperfectio bonorum the imperfection of good men for they be not perfectly sanctified in this world they are regenerated but in part partly flesh and partly spirit so by reason hereof there bee many jarres and brangles that doe arise amongst them as Gregory saith out of Psal. 10. that many times friends have much adoe to agree for wee see Abraham and Lot were both sanctified and holy men and yet there was a jarre betweene them they were glad to be parted Gen. 13. 8. so Paul and Barnabas wee both good and holy men and yet they were so at oddes one with another that they parted company Acts 15. 39. Damascen observeth that as there is no rose since the fall of Man but hath his prickles so there is no man even the best that is but hath some thing or other in him that is distastefull but in Heaven all these infirmities shall be taken away and then there will bee infinite matter of comfort As Gen. 21. 10. yee see that there was a jarre betweene Abraham and Sarah about the bondwoman and her childe who when shee was cast out all was at peace so many times there is contention and strife betweene Christians all being about the bondwoman and her Childe that is the reliques and remainders of corruptions in the flesh but when they shall be taken from us then wee shall have sweet agreement therefore if the communion of Saints be comfortable here how much more comfortable will it be in Heaven Thirdly distantia locorum that they live in remote places one from another and yet there is a providence of God in it For the People of God are said to be the salt of the Earth Salt must not be laid all in one place but it is sprinkled and scattered in every place to make meat seasonable and savoury that is unto many so the Godly doe not live all in one Towne Countrie and Place but are scattered and sprinkled all the world over to season the hearts of their brethren and their soules to make them savoury unto God so because they be thus scattered and hindered one from another this doth hinder and allay the sweet and comfortable communion that they should have one of another It is said Iudges 5. 16. For the divisions of Reuben were great thoughts of heart for Reuben was placed on the other side of Iordan so that they could not get mutuall helpe from them because there was a River betweene them In like manner because there is a Iordan betweene the People of God in this World some living in one Countrie and some in another so that they cannot lend their mutuall helpe one to another this maketh great thoughts of heart and allayeth the comfort that they might have one of another but at the day of death they shall all goe into the kingdome of God and live in one place As Matth. 8. Christ shewes that they shall come from the East and from the West and shall sit downe with Abraham Isaak and Iaakob in the Kingdome of God Wee see how comfortable it is when a few Christians are met together to conferre pray and sing Psalmes who notwithstanding have their weaknesse and frailties and if it be so comfortable here what will it be when all the People of God shall meete together in Heaven If one see an infinite number of godly Diamonds shinning scattered here and there and they bee all brought into one roome what a light and lustre would there bee So the People of God are as a company of shinning Pearles or Diamonds that are seated here in this world but one day when all they are gathered together and brought into Heaven then what a wonderfull glory and shining will there be Fourthly Angustia amorum the narrownesse of their love for the People of God are bound to love as brethren and to tender the good one of another Now there is such a narrownesse in our love that we have much adoe to love our friends much lesse all the Saints for there be a number of Saints that we know not neither doe wee love all we know as we should doe but at the day of death when wee shall all meete together in Heaven then our love shall be inlarged and we shall love the whole Israel of God no brother loveth his brother so dearely as we shall love one another yea though we never saw them before nor heard of them then consider how great will our comfort be at that day when we shall part from this world and live together in Heaven Now besides all these there is a double communion wee have with the Saints 1. A communion with them in Grace 2. A communion with them in Glorie Therefore it must be every mans care to labour to appertaine to the communion of saints in grace that so they may come to have cōmunion with them in the kingdome of glory Indeed all men desire to appertain to the communion of saints in glory to go to the kingdome of Heaven like Balaam that desired to die the death of the righteous to be in glory and happinesse with the People of God but cared not to live godlily here But if ever wee expect to have communion with the Saints hereafter in the kingdome of Glory wee must bee sure to have communion with them here in the kingdome of Grace And therefore let us labour to repent us
say they If the same bodies rise then they rise with a number of needlesse parts for what shall a man need teeth seeing they shall eate no meate and what shall they need a stomacke seeing there is no concoction or digestion and what shall a man need bowels seeing there is no redundance to fill them Augustine shall answer this saith he concerning the teeth they bee needfull for a man hath two uses of them they serve to eate with and they are to helpe our speech therefore though we have no need of teeth in regard of eating yet we shall have need of them to speake with for in Heaven we shall praise God and sing the song of Moses and of the Lambe so then all our teeth are needfull Now for the other parts of the body they are saith hee for sight and comelinesse for though there be no need of the stomacke to concoct or of bowels because there is no redundance yet these shall bee as ornaments to the body to adorne and beautifie it for even in this life there are some things which a man hath that are not needfull as a mans beard it is not a needfull thing for a man might live without it hee might speake without it yet nature hath given us it for an ornament and comelinesse So likewise a woman shee hath breasts necessarily for to nourish and feede her child therewithall but why a man should have the like that seeing he hath no use or need of them we see no other reason but they are for an ornament and to beautifie the body In like manner though we shall not neede after this life a stomacke to concoct nor bowels to receive and disperse yet they shall bee for ornament to our bodies Thirdly say they the same bodies doe not rise because they be heavy and ponderous bodies for how shall heavie and ponderous bodies stay above the Clouds in the pure Heaven which is more pure and thin than the Ayre To this I answer that if a man may fill a great vessell of lead and make it swim above water by drawing the Ayre into it why then may not God draw his Spirit into us and fill us therewith so making our heavie bodies abide above the Clouds as well as a man can make a vessell of lead to swimme above the water Secondly I answer that every thing abides in his owne proper place at Gods appointment As the Clouds which are heavie and full of wet would fall downe to the ground if God had not appointed the Ayre to bee the proper place for them so likewise the water would bee above the land but that the Sea is the place that God hath appointed for the water so it is Gods assignement that makes the proper place of a thing And therefore because Heaven is the proper place of a glorified body as the Earth of a mortall body therefore I say our bodies shall remaine here till the day of judgement in this Earth and then when our bodies are made glorified bodies they shall abide in the Heavens As Psal 115. 16. David saith The Heavens even the Heavens are the Lords but He hath given the Earth to the Sonnes of Men so then the proper place of our mortall bodies is the Earth but when our bodies are glorified then they shall be as naturally in Heaven and live and abide there as they doe now on the Earth The uses are three First seeing wee shall rise with the same bodies therefore wee must be carefull to keepe them well that they may bee pure and unspotted without sinne It is Pauls conclusion 1 Cor. 6. 18. Flie fornication every sinne that a man doth is without the body but hee that commits fornication sinneth against the body so because we shall rise againe let us flie every sin and corruption and keepe our bodies unspotted that so wee may bee presented pure and holy before him at that day for what a shame will it be to stand before God in judgement when wee have wronged God by our sinnes grieved and offended him and when our heavenly Iudge shall say unto us Are not these the eyes that yee have let in lust with and looked after vanitie Are not these the tongues that yee have told so many lies with Are not these the mouthes that yee have sworne and blasphemed my Name with Are not these the hands yee have wrought wickednesse with Are not these the feete that have carried you to sinne and vanitie to places of disorder and then how shall wee be able to answer the Lord Therefore beloved how carefull should we be to live well to keepe our bodies unspotted that wee may have comfortat that day We see 2 Chron. 36. 8. when Iehoiakim was dead there was found the characters markes and prints of his â—orcery howsoever he could beare it out because he was a King and smother up the matter and keepe it close yet when hee was dead there was the markes and prints of his forcery found on his body so howsoever sinners may hide their sins and beare them out while they live yet when they be dead there shall be found the markes and prints and Characters of their foule sinnes that they have committed therefore let us keepe our bodies pure and unspotted that wee may have comfort at that day Secondly seeing the same bodies which wee lay downe shall rise againe therefore we should depose and lay them downe well at the day of death and make a holy close of our lives to die in Faith and Repentance that so we may goe to God If a man put off his garment and meanes to put it on againe he will not rend it off his backe and teare it but will put it off tenderly and lay it up safe that so it may doe him service againe and grace him before his friends so seeing our bodies are as garments for our soules when we put them off let us labor to depose and lay them downe well at the day of death to die in Faith and Repentance that our bodies may grace us and do us credit at the day of judgement before God To this purpose 2 Pet. 1. 14. saith Saint Peter I thinke it meete as long as I am in this Tabernacle to stir you up by putting you in minde seeing I know that the time is at hand that I must lay downe this my Tabernacle even as our Lord Iesus Christ hath shewed me so also S. Paul 2 Cor. 5. saith for we know that if this earthly house of our Tabernacle be dissolved we have a building given us of God c. There is great difference betweene a souldier destroying of an house and one that dissolves a house he that destroyes an house will pull downe the timber and stones and careth not where he flings them nor what becommeth of them because he doth not purpose to use them againe But a man that dissolves an
therefore let every man so attend to the things of this life as that he may labor for everlasting life which is the blessing of all blessings I but is everlasting life so great a blessing seeing the wicked shall bee raised to everlasting life I answer that the wicked shall bee raised up to everlasting life which life shall bee a continuall death to them for looke in what extremitie any man is in when hee is a dying grieving and groaning as though his Spirit were departing in the like extremitie shall all the wicked bee in dying and never dye breathing out their last breath and yet never breathing it out If a man for an offence should be adjudged to lye in such a hot furnace as was prepared for the three Children by Nebuchadnezzar but two yeeres hee would thinke he were better die a thousand deaths than to lye in such extremitie But what is temporarie fire to Hell fire It is nothing comparable to it what is the wrath of man to the wrath of God nothing there is no death to the death of the wicked and no torment like the torment of Hell for their death is continuall If a man were put to his choyce no doubt hee would die a thousand deaths temporary before hee would dye that death For though the deaths of mens devising bee terrible yet they are nothing compared to the death and punishments that God can devise for the wicked And yet wee see how men labor to avoid to flie temporarie death they will runne ride take physicke endure any paines to shunne it which is but a flea biting as it were if compared which eternall death and never feare never labor to shun this latter which is the most wofull of all other We see how afraid men bee of the plague so as they will labour by all meanes to avoide it which yet brings but temporarie death how much more afraid should wee bee of sinne because that is the cause of eternall death Here wee see the madnesse of the world which labours to avoid temporarie death and yet will not strive to avoid sinne which brings eternall But let us pray to God to avoid sinne that so wee may avoid eternall death for the wicked shall rise no to live eternally but to dye eternally nay their life shall bee worse than death if any thing can be worse but it is otherwise with the people of God they shall rise to everlasting life for hee bestowes that of none but his people and Church Now here wee are to consider two things 1. What it is that God doth promise 2. The Continuance of it First hee promiseth to his People Life now Life is two-fold 1. Naturall 2. Spirituall First the Naturall life is upheld by the use of meate drinke and physicke wherein both the good and bad have their part for this is proper to both but that is not the life that our christian faith here speakes of For to speake exactly it is but the way to life whereof Christ speakes Matth. 5. 25. Agree with thy adversarie quickly whilest thou art in the way with him c. where Christ shewes that this life is but the way to everlasting life Therefore it must bee every mans wisedome to passe this life so here as that hee may make it the way to everlasting life Now our spirituall life is upheld by having Communion with God for as the soule is the life of the body so God is the life of the soule because as the body cannot have life but by Communion with the soule so the soule cannot live unlesse it have Communion with God Which life is spoken of Psal 16. 11. Thou wilt shew mee the path of life in thy presence is the fulnesse of joy at thy right hand are pleasures for evermore And Iohn 5. 40. Christ sayes But yee will not come unto mee that ye may have life And this is the life which Christ promiseth here for it is nothing to live the life of nature to eate drinke and sleepe which doth but nourish the body and never looke to the life of grace but the speciall care of a Christian must bee for that a number of men thinke if they can live the life of nature they care not for living the spirituall life for faith or repentance or to live holily here the speciall thing I say which we should looke to is to live hereafter We finde Gen. 17. 18. Abraham saith unto God Oh that Ismael might live in thy sight so this should bee the request wee should make to God Oh that I may live the life of the Spirit indeed I live a naturall life but I desire to live the life of grace so David Psal 119. 175. saith Let my soule live and it shall praise thee my body liveth and I goe up and down with it but let my soule live and then I shall praise thee which is the blessing of all blessings to have Communion with God to draw neere to him and bee acquainted with him by prayer repentance and amendment of life Now there are two degrees of spirituall life 1. The Life of Grace 2. The Life of Glorie First in that the soule hath Communion with God by faith which Communion is many times darkened and eclipsed by sinne when yet in the interim it hath many a glimpse of it as the Sunne being under a cloude is kept from our sight that we cannot see it untill it breakes out so it is our sinnes which hinders this sweet Communion that is betweene God and the soule As it is with the light and the eye as long as the eye is well it dare boldly looke on the light but if it catch a blow or an hurt it must have somewhat to hang before it because the light offends it So it is between God and the soule as long as it stands in good termes with God so long it dare with boldnesse come unto God but if once it catch a blow have a hurt and a wound it is afraid to come before God This is the life of Grace Now the Life of Glorie is to live in the blessed presence of God in the Kingdome of Heaven where the sweet face of God shall shine on us and where wee shall have the Company of the Angells and Holy Spirits But this is the order First wee must live the life of grace and then the life of Glorie and therefore every man must acquaint himselfe with God by Prayer and in repenting for his sinnes that so we may looke to have Communion with him in the life to come but if we doe not acquaint our selves to prayer and in the use of holy meanes then we are as strangers to him and must not looke to have Communion with him in the life of Glorie But to inlarge my selfe further in the point of Eternall Life let us consider of it a little more
unto God himselfe is the loveliest and most delightfull object or sight that is and it is that that Christ prayes for Iohn 17. 24. Father I will that they which thou hast given mee bee with mee where I am that they may behold my glory which thou hast given me so also Revel 14. 4. it is said These are they which are not defiled with women for they are virgins these follow the Lambe wheresoever he goes Hence it is plaine we shall enjoy the eternall presence of Christ which how comfortable will it bee to a poore Christian even the chiefest even the onely thing which hee desires As Saint Paul saith I desire to be dissolved and to be with Christ which is best of all And the Wisemen Matth. 2. 10. when after a long journey and a great deale of travell they found Christ it is said that they rejoyced exceedingly and thought all their paines and travell well bestowed in that they had found him so when a Christian hath found Christ not poore and meane lying in a manger but gloriously sitting upon a Throne what a comfort will this be to him when he shall thinke all his labor and pains well bestowed what a comfort was it to Iosephs brethren Genes 45. 4. in their great distresse when he said I am Ioseph your brother c. so what a comfort will it bee to a poore Christian in that great distresse when Iesus Christ shall say I am your Brother your Saviour and Redeemer that have lost my life for you and shed out my pretious blood to redeeme you and gave my life and soule for your sakes Now enjoy me to your comfort How comfortable I say will this bee to a poore Christian in the perplexitie and great amazement which shall then come on the world Thirdly We shall enjoy the societie of all the holy Saints of Angels and Archangels Prophets and Patriarkes as Christ saith Matth. 8. 11. Many shall come from the East and West and shall sit downe with Abraham and Isaak and Iaakob in the Kingdome of Heaven It was the end of Christs death to bring us to Heaven as it is Iohn 11. 52. where speaking of his owne death hee saith And not for that Nation onely but that he might gather together in one the Children of God which were scattered abroad so that wee must first bee gathered into the kingdome of grace and then into the kingdome of Glory We see what a comfort it is when a few friends meete together at a feast when they have beene absent a long time but much more will our comfort be when we shall meet together in heaven We see how Peter was rapt with joy when he saw but two Prophets with Christ in the transfiguration Matth. 17. 4. saith he It is good being here Let us make three Tabernacles one for thee one for Moses and one for Elias if he were thus rapt with joy when he saw but two of the Prophets onely what will it bee when we shall not onely have a sight of two but we shall have societie together with Angels and Archangels Patriarkes and Prophets and all the holy men of God to live with them for ever and ever Thinke what a comfort it will be that after a few dayes spent here in the feare of God Repentance for our sinnes and new obedience we shall enjoy Heaven for ever Therefore thinke if thou canst thinke how comfortable it will bee and doe not lose heavenly things for earthly and for society with sinners doe not lose societie and fellowship with the People of God in the Kingdome of Heaven for ever Fourthly We shall enjoy Lordship over this whole world So we see Psal. 49. 14. where it is said The upright shall have dominion over them in the morning though the People of God be kept low in this life and have but little comfort yet when the great morning shall come the day of judgement then the People of God shall raigne over this whole world and have dominion and Lordship over it So Revel 21. 7. He that overcommeth shall inherit all things that is Hee that overcommeth his lusts and his sins this may be a comfort to a poore Christian though his estate be but meane and poore It may be thou wantest a house to put thy head in or hast but a poore one Be of good comfort if thou labourest to repent thee of thy sinnes and to overcome thy lusts and corruptions then thou shalt possesse the new Heaven and the new Earth and mayest say as it is 1 Pet. 5. 3. Blessed be God even the Father of our Lord Iesus Christ which according to his abundant mercy hath begotten us againe unto a lively hope by the Resurrection of Iesus Christ from the dead to an inheritance immortall and undefiled and that fadeth not away reserved in Heaven for us If a man hath but little in possession and great matters in reversion hee will comfort himselfe and say I thanke God though mine estate bee but meane and poore now yet one day I shall have somewhat that will keepe mee like a man so a Christian may comfort himselfe and say I thanke God although my estate be but meane and poore so as I have but little in possession yet I have a great reversion I shall bee Lord over this whole world Fifthly We shall enjoy a continuall Sabbath to the Lord In this life wee keepe but every seventh day a Sabbath which day to a Spirituall man is the comfortablest but to a Carnall man heavie and irkesome Here we keepe but one of seven but there every day shall bee a Sabbath to them As wee see Esay 66. 23. And it shall come to passe as from one new Moone to another and from one Sabbath to another shall all flesh come to worship before me saith the Lord so Heb. 4. 9. he saith there remaineth therefore a rest to the People of God Now wee keepe but one day of seven but then we shall keepe every day a Sabbath unto the Lord which is exceeding comfortable as it appeares Revel 15. 2. where we see how those that passed over the glassie Sea did sing the song of Moses and the Lambe So all the People of God when they have passed the glassie Sea of this world shall sing songs of deliverance and praise the Lord who hath delivered them from the power of sinne the Divell and Hell The Prophet David Psal 84. 4. saith Blessed are they that dwell in thine house they will ever be praising thee and Augustine speaking of this place saith hee what is that which makes a man blessed Every man who is blessed is blessed either by possessing or doing of some thing but then we shall possesse the house it selfe and therefore shall be blessed For a man may dwell in these houses and yet be a poore man but he that dwels in the House of God is rich One may dwell in these houses
Spirit attends the Ministery of his Word 345. The authoritie of the Ministery is to forgive sinnes 346. All true Ministers are sent to Seeke that which was lost Call sinners to repentance Preach deliverance to the captives 342. Why meâ—tion is made of Christs sufferings and not of his miracles 145. †Money ill come by will one day lie heavie on the conscience 184. †Mortification wherein it consist 503. ¶ How Moses may bee said to accuse us 554. ¶ Why Christ dranke myrth mingled with wine 217. ¶ The mystery of God spoken of Revel 10. 7. the end of the world 251. ¶ N REverence due to the Name of God 208. ¶ We are naturally naked in the sight of God 222. †A good nature no signe of grace 494. Nature hardly restrained by grace 516. * Christ tooke on him both the whole Nature of man as soule and body and the infirmities thereof 102. Christ tooke on him such infirmities of mans nature as were not sinnefull but unblameable passions and those not personall but common to all men 102. ¶ Christ tooke the infirmities of mans nature 1. For satisfaction sake 2. To strengthen faith in the incarnation 3. For our example 4. To compassionate us 103. c. Christ tooke mans nature inregard of Necessitie Equitie Fitnesse 103. ¶ The ends why he tooke it are to Redeeme man Restore the lost Image of God in man Advance mans nature Make it dreadfull to the divel Declare thereby the Wisedome Goodnesse Iustice Power of God 164. Mans nature and sinne hardly parted but by the power of the holy Ghost 107. †Impossibilities to a naturall man 511. * Better not to speake at all than ill of our neighbours 195. ¶ We may not hurt our neighbours though it be in our powers 200. * Noah left all to save his soule 38. Christs words Noliâ—e tangere 312. ¶ God is able to make a man somewhat when he is nothing 66. ¶ O THe marvellous obduration of the Iewes 185. Obedience due to God that Made Can destroy Disposes all things 64 65 Obedience due to Christ as Lord. 97. ¶ A man that hath nothing to offer to God must offer his sinnes 137. ¶ The threefold office of Christ 83. Oile of gladnesse why so called 81. ¶ Difference in opinions hath beene in all ages 283. †The danger of letting slip an opportunitie 348. Christ over-heares every word wee speake 351. P THe Papists feare the Popes curse more than Gods 467. †Christ borne of meane Parentage to Sanctifie the meanest births Pull downe the pride of the world Teach us contentment Declare the greatnesse of Gods love 111. Christs care extends not onely to all in generall but to every one in particular 347. We must beleeve in particular 77. * Christ the true paschall Lambe 266. 268. ¶ Christs Passion two-fold of Necessitie Arbitrary this he Vnderwent Refused 218. No perfect peace on earth whilst the Church is Militant 531. * Christ brings peace whithersoever he comes 339. ¶ True peace of conscience is only to be sought in the death of Christ 340. Gods People are sensible of their owne wants 248. ¶ Perseverance obtaines the Crowne 255. ¶ Why Peter girt his coat unto him when hee cast himselfe into the Sea and swim to Christ 627. Philip of Macedonia his dayly memento 407. ¶ God as a Physitian gives his people such a potion as shall free them from all diseases 641. ¶ Pilate sought to cleare Christ 197. ¶ Pilate laboured to deliver Christ Loquendo Mittendo Iungendo Flagellando 200. Of Pilates labouring to deliver Christ 205. In foure respects we must be Pilgrims here 40. The places of trouble God will make places of comfort 360. What to plead against Satan 152. Wee ought to remember death in the midst of all our pleasures 279. ¶ Neglect of the poore a great sinne 475. Christ the poore mans portion 121. ¶ Christ not to bee despised for his povertie 137. * What Christ prayed for in the Garden 160. * Christ prayed for his enemies 225. Prayer is seede sowne in Gods eares and heart 488. †As Christs so our prayers must be limited to Gods good will 160. The stronger conflicts the more earnest our prayers 161. ¶ Prayer should take place where admonition will not 227. †Ground of prayer 240. * Hearty prayer shall not want its due fruit 242. * Praising of God must follow holy Services 127. ¶ Preparation to Heaven illustrated by a Simile of a Traveller 447. †A personall precept bindes not every man 492. ¶ No man must prescribe conditions to God 349. †Wee must labour to bee in the presence of Christ 98. * A twofold presence of God 1. Generall to sustaine us in the life of Nature 2. Particular to assist us in the life of Glory 170. 465. Christ a Priest to Reconcile us to God Intercede for us 84 c. The longer we live here the neerer we draw to the accomplishment of Gods Promises 114. †God 's Promises accomplished in the fulnesse of time 113. Patient waiting for Gods promises commended 114. * Christ a Prophet to declare the will of God 83. The soule goes not to Purgatory or a middle place 604. Q HOw the Spirit is quenched 516. R AS the Rechabites observed their father Ionadab so wee must observe and obey God 54. * Reconciliation to God is by Christ 152. * Our reconciliation to God cost Christ thick blood 163. †Our reconciliation no easie thing 212. †The difficultie of recovering out of sinne if long lyen in 350. ¶ The worke of redemption greater than of creation 68. ¶ The great and long labour of our redemption 253. * The consummation of our redemption in the words It is finished 251. †The power of grace in the heart makes Gods people to rejoyce 136. ¶ T is nothing to be religious if not just withall 139. ¶ Two remembrances of God in Iudgement Mercie 241. †Repentance cannot save without faith for three reasons 1. 2. Repentance Fruitfull only in this Vnfruitfull or penall in the other life 609. ¶ Defects in unsound repentance as in Ahab c. 497. The danger of late repentance 235. No repentance in Hell 285. †Christ alwaies comes to repentant sinners 306. †No resisting Christ the Lord of the world 96. ¶ Of the resurrection of the body 623. Reasons proving it drawne from the Power Iustice Mercie End of Christs comming Resurrection of Christ of God 623. Objections of Atheists against the resurrection answered 625. The glory of the body at the resurrection consists in 1. 2. 3. 4. 5. 6. Intirenesse of parts 638. Beauty and lovelinesse 639. Brightnesse and splendor ibid. Immortalitie and immutabilitie 640. Spiritualitie 642. Power 643. Of Christs resurrection 292. Christs resurrection of necessity to Assure us of pardon of sinnes Apply salvation Assure our resurrection out of the Grave Trouble 292. c. The companions of Christs resurrection 300. The manifestation of Christs resurrection 304. Reasons that wee
because men know not his worth 182. †Things of inestimable price aâ— the Graces of the spirit Kingdome of heaven Soules of men Favour of God unlawfull to be sold 182 183. The great dignity to bee the Sonnes of God 46. Christ the Sonne of God not by creation as Angels nor by adoption as men but by communication of nature and essence 92. ¶ Wee should labour to become the Sonnes of God 93. * Christs sorrow on the crosse a dreadfull sorrow 155. ¶ Three causes thereof 156. The immortalitle of the soule 257. * 602. The soules of the faithfull goe to Heaven immediately after death 243. †260 * Our soules ought to bee rendred up in as good a case as they were given us 99. * Christs Soule a pledgâ— and pawne for ours 259. ¶ Christ sometime is â—ound of them that sought how not 316. ¶ Idle speeches like the â—aste water of a Conduit 310. †God speeches must â—t bee quenched but cherisht 320. †God gives but a portie of the Spirit in this life 488. †¶ No fulnesse of the Spiâ—â—â— in this life 489. †Fulnesse of Spirit is â—even c. what 392. ¶ c. Degrees of the Spirit 501. The right worke of the â—irit in a Weake Strong Christian wherein it consists 501. 503. As fire by too much wâ—lâ— and a Ship by too great a burthen so 〈◊〉 Spirit quenched by too many worldly â—res 522. †Of the Starre that appeâ—ed to the Wisemâ—n 135. The Scriptures and faâ—â—full Ministers 〈◊〉 Starres to direct us 〈◊〉 Christ 136. †A Christian should deâ—e God to stay with him in time of Trouble Death 33. Stirring up one anotâ— to good duties 125. * Reasons theâ—of ibid. ¶ Wicked mens hearts â—rder than stones 271. †Ill successe shâ—ld bee no hindrance in our search for Christ 134. * Of Christs suâ—â—rings in generall 145. Christ suffeâ—d from 〈◊〉 The cup of malediction Desertion on the Crosse 153. Apprehension Arraignement Condemnation Execution 177. God suffere In humane Not divine nature 147. ¶ Of Christs â—â—ferings Duplex necessita Pretii or paying the price of mans redemption Exempli or good example 146. 327. The utilitie Christs sufferings 329. Christs 〈◊〉 more admirable his sufferings not profitable 145. ¶ Christ suâ—â—ed that mee might not suffer 146. ¶ Whatsoeverâ— fell Christ in his sufferings not due 〈◊〉 149. * From Christ sufferings we must learne 〈…〉 of our salvation â—e grievâ—â—snesse of our sinnes suffer our selves â—or sinne 148. Christ suffer to bring us 〈◊〉 to God 150. The 〈…〉 of Christs sufferings was to Râ—â—â—ncile us to God 〈◊〉 sinne 152. Wee must suffeâ—â— to Bee 〈◊〉 to Chr. Purge â— sinne Prevâ—â—â—nt 328. The end of alâ—â—r sufferings must bee to abolish sinne 152. ¶ Reasons to enable us to suffer from men are because All is by Gods appointment We have deserved all of them All shall tend to our good 176. ¶ As too much sumptuousnesse so too much sluttishnesse is to bee avoyded 281. †Of the Sunnes darknesse at Christs passion 165. No naturall cause thereof 166. ¶ Of Christs sweat in the Garden the Cause Carriage Manner End 161. c. T IN worldly businesse our talke should bee of Christ 317. †Men abstaine from talking of God and goodnesse because they Contâ—â—â—â— GOD and desire to have as little to doe with him as may bee Are not watchfull over their waies Waâ—t love to their Brethren 318. He that hath once tasted of the goodnesse of Christ will not let him goe upon any termes 333. * All men under the taxe of Gods wrath 116. †Christ teacheth 〈◊〉 by his Word Sacraments 84. Christ found no where but in the Temple 141. * How men destroyes the Temple of God 481. Two times the Divell chiefly tempts a Christian at His entrance into grace His going out of the world 161. ¶ The stronger the temptations the earnester our prayers 161. ¶ Christ exerciseth his Church with trials and temptations to Set aworke their graces Pull downe spirituall pride Keepe them from sinne The great terrour and torment of the wicked when they shall be shut out from the presence of Christ 464. †Thankefulnesse due to Christ for our redemption 254. ¶ Thankefulnesse due to Christ that hath freed us from the curse 95. * The conversion of the theefe on the crosse 233. Why Christ suffered betweene two theeves 222. All men good and bad figured in the two theeves 240. ¶ Of Christ thirst on the crosse the naturall causes Long abstinence Exiâ—cation from losse of blood Extremitie of griefe 246. The morall causes of Christs thirst That wee might not thirst To fulfill a Scripture That wee might thirst for the Spirit of grace 247. The good thirst of a Christian 248. †Of Christs appearing to Thomas 347. There is a fulnesse of time for the accomplishment of Gods promises 113. Why Christ would not be touched 312. ¶ Reasons against transubstantiation 319. * Trials to know whether Christs will bee gone from us or no. 330. Christ sold for a trifle 183. †Christ the joy of the world a trouble to some 132. †Of the Trumpet sounding to judgement 426. Christ condemned for the Truth 196. †The Holy Ghost a Tutor to us 510. * V THe Veile of the Tempâ—rent to Make an entrance inâ—â— Heaven Abrogate the cereâ—â—iall Law Shew Christ had taâ—n away the separatioâ— betweene God and us Shew the veile of ignorance in the Law was â—â—ken away 270. How the Kingdome of Heaveâ— suffers violence 253. ¶ Christ did not passe througâ— the Virgin Mary as water through aâ—â—nduit pipe 105. †Christ conceived of a Virgin at he might Be free from siâ—â— Fulfill the propheâ—s of him Awaken the â—ld by the strangenes of â— birth 108. The Virgin Marie considered her Stocke of the Lineagâ— David Estate poore and meane 110. Vivification wherein it consist 504. †Actions done voluntarily inâ—bedience to God are most acceptable 265. ¶ Thomas's unbeleefe 348. W WEE ought to waitâ—atiently â—atiently for Christs commiâ— 140. †Weake brethren not to be disâ—ed 277. †Weaknesse of Faith see 〈◊〉 Christ yeelds to mans weakâ—esse though on unequall termes 251. ¶ The wicked sparing for goâ—â—ses prodigall for bad 182. †We must be content to suffeâ— the hands of wicked men 177. †The wicked hurt the Saiâ—by their Wrongs Sinnes 60 The wicked labour to geâ—â— of their troubles by bad meanes 133. ¶ The wickedsâ—dition â—dition worse than Nabuchadnezzarâ—mong â—mong the Oxen. 472. * The wicked liâ— fishes in the Sea live in the Church â—ut are neither seasoned by it nor taste the power thereof 567. * A terrour aâ—confusion to the wicked when they 〈◊〉 be separated from Christ to the Divâ—nd his angels 433. ¶ The wicked aâ—r the resurrection shall bee subject to â—â—ecessities of nature 644. The wicked 〈◊〉 bee shut out of the Earth at the end the world 465. The wicked 〈◊〉 bee shut out of Heaven at the presen◠〈◊〉 Christ 464. The wickedsâ—â—panions â—â—panions hereafter
the Divell and hâ—â—ngels 471. The wickedâ— ares shall bee bound together in buâ—es for the greater increase of torment 582. * How farre â—â—ed men desire the presence of God 465. The wickedâ—hing â—hing the better for Christs resurrectiâ— 300. †The punishâ—â— of the wicked shall be Gods curse 466. Reason of thâ—icked their condemnation 473. Gods Will tâ—â—fold of his â—â—ree comandment 198. The wills of dead must bee performed 232. ¶ Witnesses 〈◊〉 might have beene found for Christâ—â—â—cencie none against it 196. * False witneâ—er â—er scapes unpunished ibid. Fine wits aâ—litike pates must be imploied for Ch. 202. †Christs maâ—tation to the Wisemen 128. The reasons â—â—of ibid. The Wisemâ—â— their search for Christ discourage by Bad â—esse Ill exâ—e 134. Wives ought â—â—y and stoppe their husbands in â—â—urse of sinne 206. * God made allâ—â— by his Word 66. All Creatures save man yeeld obedience to Gods Word 66. †All Christs last Words holy and good 255. Workes not the cause of our obtaining heaven but onely signes who be the Persons 454. Reasons against the merit of workes ibid. A difference betweene for workes and according to workes 457. * To worke out our salvation what it is 253. * The last judgement shall be according to our workes 456. The reason thereof 459. †All good workes shall bee remembred and rewarded 458. Gods workes were done by degrees 69. †God made the world exceeding good 67. What time God made the world 68. In what order God made the world 70. The Iewish prophesie that the world should continue 6000. yeeres 401. * The world made of nothing 66. †God is able to dissolve the world to nothing 67. * The world shall be burnt 409. None worse than they that have had a taste of religion and have lost it 180. * A threefold worship due to God Adoration Invocation Faith 92. Whether Christs wounds remained in his glorified body 452. Christ takes all wrongs done to his servants as done to himselfe 461. ¶ Y OF the yong man that followed Christ 189. Yong Men ought to looke after Christ ibid. ¶ Z ZEale for the honour of God a signe of conversion 138. †Zerxes sorrow when hee looked upon 100000. Souldiers 210. * Eccles 12. 10. Eze. 33. 32. Revel 22. 20. 1 Act. 15. 18. 3 4 5 6 Fides non eligit objectum Bulla Pii quarti 1 Cor. 2. 11 12. 2 3 4 1 Pet. 3. 5 6 7 8 Simile Simile 1 Vse of Faith The first Reason why Faith alone Justifieth The second Reason why Faith alone justifieth Gal. 3. 17. Epheâ— 3. 17. The second use of Faith Two workes of Faith 1 2 1 Consideration How to deale with sinne 2 Consideration The third Consideration 1 The greatnesse of our sinnes 2 The greatnesse of Gods Mercy The second way How Faith stirs up holy motions 2 King 13. 21. Gal. 2. 20. Habak 2. 2. 1 2 1 All things must be done in Faith Quest. How to doe all our actions in Faith 1 Answ 2 Meanes to doe all in Faith Esai 8. 20. Two comforts of doing things in Faith 1 2 Vse 1. Vse 2. The third meant to doe all in Faith How to Suffer all in Faith The first meanes how Faith upholds us in desertion 1 Pet. 1. 5. The second meanes how faith upholds us in desertion The third means how Faith upholds in Desertions In worldly cresses Faith supports soure waies The second way how Faith sustaineth in crosses Iob 13. 15. 1 Sam. 28 1â— Foure meanes whereby Faith supports us in Afflictions Iob 19. 25. 4 Vse of Faith in our life-time Foure waies to dye in Faith 1 The second way to dye in Faith Acts 7. 56. Gen. 28. 1. The fourth way to die in Faith Vse 1. Vse 2. 1 Historicall Faith what Note 2 Tim. 3. 16. The second defect of Historicall Faith Secondly Temporary Faith The first Cause The second Cause Thirdly Miraculous Faith Fourthly Iuâ—fying and Saving Faith Three things required in Iustifying Faith 1 Object Answ The first Defect Psalm 7â— â—19 2 Kings 7. 2. The second Defect The second thing in sanctifying Faith Iob 5. 7. The third thing in sanctifying Faith Seven trials of true Faith The first The second triall of true Faith Note The third triall of true Faith The fourth triall of true Faith The fifth triall of true Faith The sixth triall of true Faith The seventh triall of true Faith By five Companions The first Companion of true Faith The second Companion of true Faith The third Companion of true Faith The fourth Companion of true Faith The fifth Companton of true Faith Phil. 3. Foure uses Three degrees of Faith 1 2 3 Object Sol. First weake Faith in judgement weaknesse of Faith in apprehension Foure trialls of weake from no Faith Quest. Sol. Three trialls of a right desire 1 2 3 The second triall of weake Faith The third triall of weake Faith The fourth triall of weake Faith The first triall of weake Faith The second triall of it The third triall of it The fourth triall of it The fift triall of it Vse 1. Vse 2. Argument 1 2 Foure Reasons why our Faith is shaken 1 2 3 4 Quest Sol. Object Sol. Two sorts of assurance of Salvation Object Answ Foure coÌ„sorts in want of feeling assurance of salvation The first The second comfort The third comfort The fourth Comfort Note Quest. Sol. 1 2 3 4 3 Full assurance of Faith Gal. 5. 6. Effects of true Faith 1 Bernards two farthings The second effect of true Faith The third effect of true Faith 1 2 Gen. 19. 4 Effect of true Faith 5 Effect of true Faith In foure respects we are Pilgrims here 1 2 3 4 1 That there is a God Note 1 The workes of God prove a Deity 1 The workes of Creation 2 The workes of Government 2 The place of God 3 By the Nature of the Creatures 1 Motion 2 Multitudes 4 By Conscience 5 By our owne Experience Vse 1. Vse 2. Vse 3. 2 That there is but one God Vsesi Obiect Sol. 1 Evidence The seemd evidence Vse 2. Act. 4. 32. Vse 4. 3 He is a true God in regard of his Nature 1 2 3 God is true in his Properties SERM. V. Fourthly that God is our God Ioh. 20. 27. Simile Simile ARTIC I. The first ground to proove a Trinity of Persons The second ground for Distinction of Persons Secondly that the Father is a distinct Person Simile Simile Quest. Sol. Simile Simile Vse Simile Thirdly God is the Father of Christ Vse 1. Vse 2. Simile Exod. 29. 6. By Faith in Christ we are adopted Iob 17. 14. Vse First since God is our Father we must labour to please him in all things Simile Secondly If God be our Father we must labour to be as like him as may be Three things to be like God in 1 In doing good to all 2 In forgiving wronge and iniuries 3 In holinesse of life 3 To moderate the cares of this life 4 All our chastisements then come
to heaven a place of glory and happinesse we therefore must labour to be obedient to God to doe his will and to be content to endure the troubles of this life with patience as the children of Israel walked in the wildernesse forty yeares together following God in a cloud by day and a pillar of fire by night enduring many troubles and afflictions till they came to the Land of Canaan so we must follow God labour to doe his will and be contented to endure the troubles and afflictions of this life be it forty or fifty yeares together till wee come to this heavenly Canaan The fourth words of Christ on the Crosse were My God my God why hast thou forsaken mee But having spoken of these words not long since I shall not need to speake of them againe at this time Onely I will give you the heads of them which are foure 1. What it is to be forsaken of God 2. How farre forth a true Christian may be forsaken 3 What a grievous thing it is to be forsaken of God 4. How a Christian should carry himselfe when hee is forsaken First What it is to be forsaken of God that is to want the gratefull and the acceptable presence of God which is two-fold First There is a presence of God in power to uphold his creatures and to give a being to them Secondly There is a presence of God in goodnesse and grace to want this presence is to be forsaken of God Secondly How farre forth a true Christian may be forsaken In the life of nature he may be forsaken in the life grace he cannot finally or totally for there is the power of grace and there is the comfortable feeling of grace Now every true Christian hath the power of grace but many times want the comfortable feeling of it and so farre a true Christian may be forsaken Thirdly What a grievous thing it is to be forsaken of God for if he have forsaken us whom shall we make our moane to it was the complaint of Saul that the Philistines were come upon him and God was departed from him wee count it a great matter to be forsaken of our kindred or of our friends O but it is a far greater matter to be forsaken of God therefore though our â—â—ndred our friends and the world forsake us yet pray to God that he doe not forsake us Fourthly How a Christian is to carry himselfe when he feeles himselfe forsaken which was shewed in the example of Christ First he carried himselfe mournefully Secondly he carried himselfe holily he rested himselfe on God by faith Thirdly he laboured to recover himselfe by prayer SERMON XXIII IOHN 19. 28 29. After this Iesus knowing that all things were now accomplished that the Scripture might be fulfilled saith I thirst Now there was set a vessell full of vineger And they filled a spunge with vineger and put it upon hyssope and put it to his mouth IN 1 Pet. 2. 21. the Apostle Peter doth offer to our consideration all that Christ did upon the Crosse Hee did not all as the price of salvation onely but also as an example of holy life and Christian vertues therefore looke how Christ carried himselfe when hee was on the Crosse so we must carry our selves when we be under our crosses in any affliction or trouble Many testimonies Christ shewed in his life time of love patience humilitie zeale pietie and number of other vertues yet when hee comes to die and was on the Crosse then all his graces were gloriously dispersed and displayed So howsoever a Christian is to shew many testimonies in his life time of faith patience and of pietie yet especially when he comes to die then all his graces must bee gloriously displayed and made to shine forth Now the Holy carriage of Christ is seene in the seven last words of Christ on the Crosse The first was his prayer for his enemies The second the care he had of his friends The third the promise he made the theefe upon his conversion at the houre of his death whereby all the people of God have assurance of a blessed and a happie change after death though they hang on the crosse in trouble and affliction in paines and in sicknesse here yet death shall take them downe from the crosse and shall transforme them from men to God from earth to heaven from mortalitie to immortalitie from paines to ease from sorrow to joy from shame to glory and as he said to the Theefe on the Crosse This day thou shalt be with me in Paradise so hee saith to his servants on their sicke beds this day shalt thou be at ease and rest Of these I have already spoken as also of the fourth His desertion when hee cried out My God my God why hast thou forsaken me And now I am come to handle the fifth words of Christ on the Crosse containing a complaint that he made of bodily thirst wherein we are to consider foure things 1. What were the causes of his thirst 2. How he carried himselfe in his thirst 3. When he complained of thirst 4. What were the effects of his thirst First What were the causes of his thirst and they were two 1. Naturall 2. Morall The Naturall causes were these The first was long abstinence from meat and drinke hee was a whole night and day without any refreshing Hee never ate bit from the time hee ate the Passeover till this time this was a great matter especially in that Country for we read Luk. 13. 15. How the Iewes did loose their Oxen and their Asses on the Sabbath and had them to the water they could not well tarrie a day without drinking therefore it was a great matter for a man to tarrie without meate and drinke so long especially being so tossed and tumbled as Christ was indeede if he had beene idle and done nothing he might the better have borne it But Christ was in action and in imployment for they puld him in the Garden from thence hurried him to Annas and from Annas to Caiaphas and in the morning from Caiaphas to Pilate from Pilate to Herod from Herod backe againe to Pilate and then to the Crosse So Christ was in action and motion and yet all that while tooke no sustenance he was without any refreshing this could not chuse but make him thirsty When Sampson had killed a thousand Philistins hee cried out give me water or I shall die for thirst so when Christ had encountred not with the Philistins but with our spirituall enemies the Divell Sinne Death Hell and Damnation and had overcome them all he cried out I thirst The second reason was Exiccation or drinesse within him for he had lost much blood some in the Garden and some in Pilates Hall and on the Crosse for as the Philosophers say the blood is the Charriot of the Spirits which wanting moysture drieth up and then the spirits must needs