they are and therefore will honour the Gospel and bringers with their mouthes whereas in their hearts they cannot abide that the doctrine of it should be in sincerity either published or practised the name of Christianitie and of the Gospel pleaseth them well enough so as the power and fruit of it come not neere them But as the deuill had no sooner praysed the seruants of God but presently he changed his coppie and neuer left persecuting them till he had cast them into prison got them soundly beaten set fast in the stocks and after sent out of the citie euen so many who now commend the person and doctrine of the seruants of God presently shewing what spirit guideth them can accuse â—hem to be mutinous and seditious troublers of their citie and state and raise vp the whole citie and stirre vp the wrath of the Magistrates against them that so vnder pretence of the word or lawe or peace or order the true Ministers of God shall bee wrongfully condemned and cast out Thirdly who would thinke that he could be haunted with a wicked spirit that can see his sinne confesse it with teares and indignation against himselfe openly iustifie the righteousnes of Gods children and yet in the example of Saul we see that a soule possessed of Satan may doe all this For as it is in bodily possession though the deuils desire is incessantly to hurt and vex the poore creatures yet by Gods ouerruling power hee is forced to giue them some respite and though hardly yet sometimes departeth from them and not alwaies but sometimes casts them into the fire and sometimes into the water So is it in spirituall possession the Lord for the common good bridleth often the rage of the deuil in his instruments that they cannot alwaies exercise it as they would but they haue their fits sometimes that is some strong lusts which Satan watcheth and putteth himselfe into as Iudas his coueâ—ousnesse invited the deuill to enter into him and also sometimes againe they haue their good moodes and seeme to be come to themselues but long stay they not here but in a moment are changed and cast into their sits againe Thus in a good mood Saul could confesse his wickednesse and Dauids innocencie and lift vp his voice and weepe and Dauid was now his good Sonne and who but hee but presently the good spirit went and the euill spirit came vpon him and he became more tyrannous and furious then euer before euen so some there are who seeme to haue remorse of conscience for sinne they will confesse their wickednesse with teares pray for pardon promise amendment begge prayers of others as Pharaoh one would thinke them very penitent themselues thinke they are so also but the moone changeth not so often as these spirituall lunatiks who hence may knowe that the euill spirit hath taken possession of them because they are neuer long in a good mind These few notes in stead of many I thought good to set downe to helpe men that are desirous to see how secretly Satan worketh in their soules and how hee can cunningly most forceably keep possession when he seemeth most to disclaime it that thus they comming to perceiue the disease may run out of themselues to seeke for remedie Which what it is we are now in the next point to declare The third point in the words to be considered is the mightie power of Iesus Christ who only could heale those that were thus oppressed and enthralled by the deuill and here consider 1. the ground 2. the proofe or manifestation of it The ground was because God was with him It will be obiected that God is said to haue beene with many of his seruants who yet had not this power as with Ioseph Ioshuah Moses and others Answ. God was indeed with them onely by manifesting his presence in some powerfull or louing effect which he wrought in by or for them But neuer was God present with any of his Saints as he was with his Sonne who had not the vertue only and power of the Godhead effectually and energetically working with him which was all they had but the godhead it selfe was after a sort bodily with him yea the fulnesse of the godhead was not only with him but in him bodily Col. 2.9 as elsewhere God is said not only to be with Christ but in Christ reconciling the world vnto himselfe 2. Cor. 5.19 So as hee of himselfe performed the workes which proceeded from him which they did not and his actions as from himselfe were divine Quest. Why then doth not the Apostle more shortly and plainely say that Christ was God as that God was with him Answ. Hee might indeed haue so said as truly but for the time spareth the weaknesse of his hearers contenting himselfe to deliuer doctrine as they were able to receiue it in great wisedome by little and little instilling into their minds the knowledge of Christ and by degrees laying such grounds and foundations as whereby themselues might more easily rise to that high point of diuinitie which the Apostle calleth a great mysterie namely God manifested in the flesh Secondly for the proofe or manifestation of this diuine power of Christ in ouerthrowing the power of Satan and treading him vnder his feet is euident in the Scripture The first promise that euer was made to man fallen that this seede of the woman should bruise the serpents head According to which prophecie hee not only put Satan to flight in his owne person Matth. 4. but tooke also his strongest holds where he had strongly fortified himselfe in the persons of others as euery where the Historie of the Gospel recordeth Hee rebuked the vncleane spirits and made them crie for greefe and anger Hee forced them to silence and would not suffer them to confesse him By his verie word hee cheyned and bound them whom no bolts could hold nor any other meanes subdue such was his power and glorie though men saw little of it that the deuils could neither flie from him nor yet abide his presence A whole legion of them ranne to meete him a farre off and worshipped him most submissly intreated him that hee would not torment them and earnestly sued vnto him that seeing they could no longer inhabit the man they might haue power ouer the swine By all which examples and many moe that might be added appeareth what command Iesus Christ hath ouer the deuils and that by his only word hee healed all those that were oppressed by them Quest. It is true that Christ hath this power and glorie in himselfe because God is with him but how commeth this power to be so sauing and soueraigne vnto miserable creatures who are held vnder the power of the deuil and that most iustly Answ. In healing all our diseases among which this cure is numbred we must knit and combine those two things which in Christ were inseperable namely his glorie and
of God casting out the strong man not onely out of his but of our possessions that he might take vs vp for his owne vse spoyling him of his kingdome and weapons for vs yea and in vs. And hence as out of a well of consolation we shall drawe this comfort to our selues that looke as the gates of hel could not preuaile against him our head no more shall they euer bee able to preuaile against vs his members although they neuer so fiercely and forcibly assayle vs. And if spirituall enmities shall not be able to cut vs short of our saluation much lesse shall temporall dangers for by vertue of this resurrection also euen in the most troublesome deepes when the waues of sorrowes ouertake one another and goe ouer our soules when with Ionas we are readie to say we are cast from the face of the Lord euen then wee haue hope to rise out of such euills and because our head is aboue in short time comfortably to swimme out Adde hereunto that death it selfe nor the graue shall stand betweene vs and home for this rising of Christ is both the cause and confirmation that we shall rise againe If the head be risen so shal also the members if Christ the first fruits of them that sleepe be raised so shall also the whole bulke and bodie of beleeuers if we beleeue that Christ is risen from the dead euen so them which sleepe in Iesus will God bring with him and if the same spirit which raised Iesus from the dead dwell in vs then he that raised Christ from the dead shall also quicken our mortal bodies for Christ hath not redeemed the soule alone from death but the body also els had this second Adam bin inferiour to the first if not able to saue by his rising al that which was lost by the fall of the former Oh how would this meditation well digested sweeten the remembrance of death and the graue when a Christian shall consider that looke how it was with Christ when his soule and bodie were separated yet both of them were vnited to the dietie which brought them together againe euen so I am taught by the Scriptures that when my soule and bodie shall be separated yet shall neither of them be sundred from Christ my head but he will reunite them like louing friends that they may participate in his own glory How would this meditation bring the soule not only to be content but to desire to be dissolued be with Christ accounting that the best of all The third benefit befalling vs by the resurrection of Christ is that because Christ is risen we know it shall not only goe well with vs but with all the Church of God the prosperitie of which so many as would prosper must reioyce in for hence it is that Christ calleth a church out of the world which after a sort riseth euen out of his owne graue hence is it that beeing ascended on high hee gaue gifts to men for the gathering and preseruing of his Church hence is it that the church shall alwaies haue the light of the Gospel Pastors Teachers and the Ministrie till we all meete to a perfect man hence is it that this Church shall be defended from Wolues and Tyrants seeing none is stronger then hee nor able to plucke any of his sheepe out of his hands Let the Church be pressed it shall neuer be oppressed Let the Kings of the earth band themselues and forces against it the Lord hath set his Sonne vpon his holy mountaine and hee shall crush them like a potters vessel Let Heretikes and Antechrist send armies of Locusts Iesuites and seducing vagrants to wast the Church and bereaue it of the truth and light leading to life they shall only seduce such as whose names are not written in the booke of life and of the Lamb for seeing Christ is risen so long as â—e who can die no more liueth hee will preserue his darling hee will send out the starres that are in his right hand for her releefe who like Dauids worthies shall break through the hosts of the enemie and bring the pure waters of the well of life as we are for euer thankfully to acknowledge in those worthy restorers of our religion Lastly let floods of persecution rise and swell so as this doue of Christ cannot find rest for the sole of her foot one meanes or other Christ will vse for her helpe for hee will either send her into the wildernesse or the earth shall helpe the woman and drinke in the waters that they shall not hurt her or hee will prouide for her one of the chambers of his prouidence as hee did for Ioash against the rage of Athaliah wherein shee shall be safe till the storme be blowne ouer These are the principall benefits procured vs by Christs resurrection which belong not vnto all but only to such as are risen with him Quest. How shall wee know that we are risen with Christ that they may assuredly belong vnto vs Answ. The Apostle setteth himselfe to resolue this question Coloss. 3.1 where he maketh the seeking of things aboue where Christ is an infallible marke of our rising with him for as when Christ was risen he minded not things below any more but all his course was a preparation to his ascention to which all things tended so now if thou be risen with him heauen will be in thine eye and thine affections are ascended thither where Christ is if Christ were on earth thou mightest fix thy soule and senses here on earth and yet be a Christian but seeing he who is thy head is in heauen thou that art a member of him must be there also And as Christ while he continued vpon earth after his resurrection liued a kind of supernaturall and heauenly life so if thou be risen with him thou liuest not the life of nature but hast begunne the life of grace and an heauenly conuersation Quest. But how shall I know whether I liue by this heauenly life or no Answ. There be two speciall notes to discerne this truth by the former is the dissimilitude and opposition which it hath with the life of sinnefull naturall men vpon earth the latter is the similitude and agreement it hath with the life of Saints and glorified men in heauen Concerning the former the naturall man will follow and pursue things which tend to a sensuall and naturall life he will beate his braines for gold and siluer meate and cloath goods and lands for himselfe and his as for heauen he will haue nothing to doe there till he be dead and for the way thither he careth not to know it till he be dying at the soonest But the spirituall man he coueteth after spirituall things the power of Christs spirit where it is present will lift vp his heart be it neuer so heauie to seeke the kingdome and the righteousnesse of it and he seeketh after the wisedome
appearance of it because they pretend a perpetuall succession consent of councells defence of Princes antiquitie vniuersalitie the most part of Europe hauing generally taken the marke of the beast in their hands and foreheads and yet the same men see not how themselues are slipt into the same Popish error that refuse one course because it wants outward supporters and proppes and chuse that by which they may swim with the streame they hate Poperie because the laws hate it loue religion because it is now crowned established establisheth their prosperitie 4. To disdaine the persons of poore professors which is so generall and common a sinne as that nothing can they doe or speake but it passeth much vniust censure nay things by them exceeding well and holily performed are so farre from beeing drawne into example as that thereby they can be traduced Wherein yet they are conformed vnto the Sonne of God the head of their profession whose powerfull doctrine and mightie workes were carped at and depraued because they knew his father his mother him selfe at the best but a carpenters sonne nor brought vp at studie and learning For example how was that great worke of healing a man miraculously so farre from affecting the Iewes as that they fell verie foule and were angrie with him and the reason is rendred by our Sauiour Christ Because they iudged according to the outward appeareance and not with righteous iudgement concerning him 5. For professors themselues to looke too bigge vpon some meaner ones as they conceiue but by the Gospell members of Christ and his kingdome as well as they Christ who preached to the poore aswell as the rich hath spoken to their hearts as well as their owne and hath equalled them or perhappes made them superiour in graces to the other Now should not those that professe God herein resemble him who though he be high and excellent inhabiting eternitie and dwell in the high and holy place yet he looks to the humble and lowly yea and dwells also with him that is of a contrite and humble spirit To think too basely of him whom God chuseth is to erre from Gods righteous iudgement and what can the blind world doe more disgracefull to the profession then to passe by the graces of God as not knowing what they meane 6. Not to speake here of Popish spirits who seeke to disgrace our religion because artificers and simple women are as they say Scripturers not considering that in Christ neither male nor femall are reiected and that God chuseth euen weake and foolish things to confound the wise and mightie and the pore ones of the world to be rich in faith Vse 2. If God accept not persons for outward respects why should any outward thing gaine our hearts our affections our studies seeing if we could gaine them all we are neuer the further in Gods books Many are readie to say oh God loveth them and iudge themselues highly in fauour because he suffreth his light to shine vpon their habitations their hands find out wealth they are encreased in possessions and prospered in their labours peaceable in their houses without feare therefore doth pride compasse them as a chaine But with one word doth the wise man shatter downe all the pillers of this foolish erection Eccles 9.2 No man knoweth loue or hatred of all that is before them And if outward things could commend a man to God Antiochus Nebuchadnezzar Nero and such wicked tyrants had beene highest in fauour with him whose feathers he pluckt whose pride he brought low making them spectacles of his vengeance to all the world who for their outward greatnesse had beene the terrors of the world And yet much lesse should these things swell the hearts of men with pride aboue others who perhappes haue a better part in heauen then themselues The pronenes vnto which sinne the Lord perceiuing he hath expressely charged that the rich man should not glorie in his riches nor the strong man in his strength but if any man glorie let him glorie in this that he vnderstandeth and knoweth me All other reioysing is not good that is is hurtfull and perillous besides the vanitie of such vaine boasting common experience shewing that the higher scoale is alwaies lightest Vse 3. If God accept no man for outward things then when we enter into Gods iudgement we shall appeare naked stript of all outward respects as birth riches learning crownes and kingdomes these in mens courts are good advocates but before Gods tribunall may not plead and cannot helpe No condition of life no degree no outward qualitie no calling no not the outward calling of a Christian if thou hast no more shall stand by thee stript starke naked shalt thou be figge leaues can hide thy shame no longer only the wedding garment can now couer thee from the consuming wrath of God A garment not laid with gold siluer pearles but straked with blood yea dyed redde in the blood of the Lambe The high Priest vpon paine of death might neuer enter into the Sanctuarie but he must first be sprinkled with the blood of bullocks figuring the blood of Christ. Neuer dare thou to appeare in the Sanctuarie of Gods holinesse without this garment of thy elder brother in which alone thou gettest the blessing as Iacob-gate the blessing in Esaus garments from this alone the Lord savoreth a sauor of rest Lastly from this consideration that God is no respecter of persons the Apostle admonisheth superiours to moderation and equall dealing with their inferiours Ephes. 6.9 and inferiours to silence and contentation vnder the rough dealing of their superiours Colos. 3.25 35. vers But in euerie nation he that feareth him and worketh righteousnâ—s is accepted of him By a fearer of God and worker of righteousnesse is signified an vpright and truely religious man in whom these two things must necessarily concurre as the cause and effect the fountaine and streame the roote and fruit of pure and vndefiled religion for vnder the feare of God are contained all the duties of the first table concerning God and his worship such as are knowledge loue faith hope and such like whence Salomon often calleth it the beginning of wisedome that is of true worship or pietie And vnder working of righteousnesse is comprehended the obseruation of the duties of the second table whereby the former beeing most of them inward are outwardly manifested and iustified so as vnder both is comprised the whole dutie of man Eccles. 12.13 Feare God and keepe his commandements for this is the whole man all those tenne words wherein the Lord hath included an admirable perfection of wisedome and holinesse are here contracted into two 1. the feare of God 2. the keeping of his commandements and therfore when the holy Ghost in the Scriptures would grace this or that holy man with full commendation as it were with his whole stile he commonly ioyneth these two together vnto which
is the author of the word he deliuereth Moses could teach but the eare this Prophet teacheth the heart Moses was a Minister of the outward circumcision this circūciseth or rather baptiseth with the holy Ghost and with fire let not vs therefore dispise him that speaketh from heauen for if they escaped not which refused Moses that spake on earth much more shall not we escape if we turne away from him that speaketh from heauen And can we want reason 1. In his anointing we are commanded by a voice from heauen heare him Matth. 17.5 2. he deliuereth the whole will of his Father we shall therefore be perfectly taught if we heare him 3. we may safely rest in his doctrine because with him are the treasures of wisedome 4. In a word he hath onely the words of life euerlasting and whither should we goe Secondly hence we learne that seeing euerie beleeuer is anointed with Christ and in Christ we must all be carefull to finde this holy oyle running downe from the head vpon vs the members 1. Ioh. 2.27 The anointing which yee receiue of him dwelleth in you And indeede our verie name of Christians putteth vs in minde that we must haue our measure of that oyle of grace which was powred on Christ without measure so as if we carrie the name and title of Christ we must see that the nature and gifts of Christians appeare in our liues Rev. 1.6 he hath made vs Kings and Priests vnto God And it was long before prophesied of the Church of the newe testament that the sonnes and daughters of it shall prophesie and all this by vertue of this anointing Adde hereunto that Christ is not perfectly anointed til his Church be for Christ may be said to be anointed two wayes either properly in his owne person as considered in himselfe or figuratiuely by the vse of Scripture as he is the head of his Church which ioyned vnto him maketh vp whole Christ as the fathers call him or mysticall Christ. Thus Paul calleth Christ vnited with the Church by the name of Christ 1. Cor. 12.12 we must therefore helpe on the perfection of this latter seeing he is alreadie perfect in the former To this purpose euery man must become a King for so he is if he partake of Christs anointing in beeing euer in the field in combate against sinne in taking vp armes against Satans hellish power in getting daily dominion ouer his owne rebellious flesh and wicked lusts For if thou beest a Christian thou hast ten thousand rebells to encounter and as many strong temptations and lusts against which thou must stand out to victorie and here faith must be thy victorie which grace is attained by this anointing But Oh the miserie of infinite numbers euery where meere bondmen and captiue caytifes to Satans suggestions and held down vnder the power and tyrannie of their owne lusts in whome there is no resistance no fight neuer a stroake they strike against their owne sinnes the strong man is gone away with all verie cowards against the deuill nay couragious champions for him and yet will be called Christians no no there is neuer a droppe of Christian blood in such this anointing as yet neuer came neere them here is no spirit no power but such as ruleth in the world Againe thou that wilt be a Christian must be a Priest to offer vp thy selfe soule and bodie an acceptable sacrifice of sweet smell vnto the Lord to offer vp thy prayers and prayses the calues of thy lippes these are the odours of the Saints to offer vp thy sinnes to be sacrificed and slaine by the knife and sword of the spirit in the Ministerie of the word to offer the sacrifices of almes and mercie with which sacrifices God is well pleased to offer the sacrifice of a broken and contrite heart which the Lord despiseth not and lastly to offer if neede require thy life and dearest blood for Christ and his profession But how many titular Christians be there who indeede are no better then Belzebubs Priests who offer their soules their bodies their sences themselues wholly to the seruice of the deuill in sinne and vnrighteousnesse for praier and praise they curse sweare and blaspheme most remorselesly feirce and hard hearted in themselues and vnto others and so farre from this anointing as many of the Heathens who neuer heard of Christ would be ashamed of them and wonder what kind of God that Christ should be by whome they will be called Lastly thou must be a Prophet thou must haue the knowledge of God in thy selfe thou must hold it out and impart it vnto others within thy family and without for to this thou art anointed as also to hold out Christ in a constant profession which tyeth euery man to know and acknowledge the truth of God that he may be able to propagate it to others but especially Ministers Magistrates Parents and Masters whose speciall calling besides the generall fastneth this dutie vpon them These are the cheife things to which others might be added wherein euery Christian ought to testifie himselfe anointed by Christs anointing that hee communicateth as well in his graces as in his name and that he hath receiued some good measure of that oyle of grace which was powred out vpon him without measure for as in the head the Godhead dwelleth bodily so in euerie member though not the Godhead it selfe yet a diuine natrue is apparant 2. Pet. 1.4 Now this godly nature is nothing else but those excellent renewed qualities and precious gifts which the holy Ghost bestoweth vpon the regenerate by meanes of this anointing and is opposed to naturall lust and corruption in the same vers Who went about doing good Now we come to Christs execution of his office according to his former calling and furnishing For no sooner receiueth he gifts and calling from his father but he manifesteth and putteth forth the same in most painefull preaching and most powerfull working of miracles which hee did not for a brunt or by starts and fitts but he went about doing good By which words is noted his diligence in absoluing and finishing his course within his vocation and calling not seeking herein himselfe nor the praise or applause of men nor the kingdomes of this world but denying himselfe and glorie spent his whole life in doing good vnto others suffering himselfe to be subdued vnder a most shamefull and cursed death that hee might bring others to life who were as yet his enemies and lying in the shadowe of death Wherein he propounded himselfe a worthy patterne and example of imitation vnto all such as haue receiued gifts and calling to any office in Church or common wealth who are not to hide in a napkin those talents but bring them forth and traficke with them and that not for their priuate as seeking themselues but for the common good and not for a start or brunt but thus
mischeife of so many as are within their power and reach hee makes them beat themselues with stones continually cast themselues into fire and water that is into all perills and desperate sinnes wound their owne bodies destroie their health shorten their liues through their intemperate and greedie pursuit of sinne but most of all wound their consciences and let out the verie life-blood of their soules And that their damnation may be more and seuere hee stirres them vp to kill and destroy whomsoeuer they can meete withall by drawing in companions and partners in their wickednesse calling them to cast in their lot with them that so they may all perish together What a wofull captiuitie then are many in that yet see it not How many possessed persons are in euery corner who yet will spit at the mention of the Deuil in defiance of him why should supersticious sim-people be so afraid of bodily possession as that when they neesed or open their mouthes to take meate they vsed to fence their mouthes with the signe of the crosse least the deuil should get in at that doore and we neuer feare spirituall possession to fence our selues against it If we saw the deuil raging and tyrannising striking a person dumb and blind racking his ioynts and winding his bodie at his pleasure we would commiserate his state and we could not be so profane but to send vp prayers for his release as esteeming death it selfe a more desirable condition then so to liue But when we see lewd wretches no better then deuils incarnate wholly subdued vnder the power of the deuil ruled wholly at his will and euery way in an estate more miserable yet are we void of compassion towards them and affection in our selues We rather turne their mad pranks into a iest then turne to God in prayer for their recouerie so little we see or sauour of the things of God and his kingdome Those that are bodily possessed or mad shall be kept bound cheyned watched diligently from hurting themselues or others but many of these Beldems are at libertie in place and power to hurt and destroy many with themselues which is a manifest proofe that this wofull condition is little beheld and bewayled by the most few or none complaine of it few or none seeke the cuâ—e of it though euery man neede it as beeing naturally thus possessed euen from his childhood But because men if they be not openly and outragiously wicked with an high hand thinke themselues free enough from all spiritual possession and out of the reach of this doctrine we will therefore goe a little further to shewe that numbers in the world who make fairer shew then the former as though this strong man were quite cast out by a stroÌ„ger theÌ„ he are not yet got out of his power but possessed disposed by him and ruled at his will and pleasure For first who would thinke him possessed that can fall downe on his knees make a solemne profession and confession of Iesus Christ that he is the Sonne of God and the most high and make loud praiers vnto him as acknowledging him to be the Lord of glorie and yet all these are the speaches and behauiours of a man possessed not with one or two but with a legion of deuills What doe the deuills honour Christ who feare nothing more then that he should be honoured and hate nothing so much as he No but all this confession and worship was by constraint partly because they knew him a Prince and a Iudge whose power they could not resist and partly they flatter him to obtaine more gentle entreatie at his hands then they deserued so many a man professeth Christ but you shall obserue at least he may himselfe that many foule spirits breath in him for although he know Christ as the deuills did yet he obeyeth him not he would faine resist him if hee were strong enough to make his part good against him which because he cannot doe he will giue him faire words and call him Lord and Master he will pray to him in sickenesse or distresse but it is but to get out of his hands and keepe his wonted hold still If the power of Christs word come neere him hee can beginne to accuse Christ and Christian profession of vnpeaceablenesse and tormenting him before the time for what time would please these that Christ should come vnto them he can aske Christ and his ministers what they haue to doe with him and Christ shal be blamed because he cannot be at peace for him if he would let him alone all should be well and quiet but the ministrie and discipline are intollerable let Christ preach and he will preach him too so it be such a Gospel as bringeth no repentance or ameÌ„dment of life to himselfe but he may remaine where he was euen in the graues alreadie lodged with death When he cannot doe the greater mischiefe that he would he will doe the lesser if he can if he cannot hinder the ministerie he can deprave it wherein as in all the rest he shewes himselfe at the command of that wicked spirit who when he could no longer torment the man would drowne the swine Secondly although the deuill might be forced through the power of Christ to acknowledge him the holy one of God so as themselues might continue deuills still yet who would thinke him guided by any other then a good spirit of God that should extoll the seruants of Christ their persons their ministerie their doctrine for would any conceiue that the father of lyes would praise the truth and yet marke what a large testimonie the deuil himselfe in the maid gaue of Paul and Silas These men are the seruants of the most high God which shew vnto vs the way of saluatioÌ„ and this she did many dayes Why did not the deuill know that they were the greatest enemies he had vpon earth yes he did but he must somtimes transforme himselfe into an angel of light he must colour all his lyes with some truth which is vndeniable he can lay all his falshoods vpon appearance of truth as his eldest sonne Mahomet enlarged the praises of Christ and his Disciples to ouerthrowe Christian religion withall he hath his fetch to make men beleeue there is an agreement betweene Christ and his Apostles and himselfe or that they needed his testimonie who therefore put him to silence and would receiue no commendation from him but for praises returned sharpe rebukes Euen so many men can praise good men and ministers before their faces whom they knowe to be deadly enemies to their vices not for loue of their vertues but least they should vse them and can call them honest men to trie if by that they can hinder them from doing the dutie of honest men as the deuils called Paul and Silas the seruants of God least they should shewe themselues so by dispossessing them Besides they would seeme heerein to be better then
righteous man done which of them could accuse him of sinne or might not hee haue taken his enemies booke vpon his shoulder and haue bound it as a crowne vnto him yes verely the Apostle hath told vs in the words before what Christ had done hee had gone about spent all his life in doing good vnto the Iewes but they returned him euill for good to the greefe of his soule and therefore as Dauid lamenteth the death of Abner how died Abner his hands were not bound nor his feete cheyned but as a man falleth before wicked men so did hee fall that is Abner was a valiant and worthy man and so would haue acquitted himselfe if hee could haue mette his enemie face to face and had not beene wickedly and trecherously slaine by Ioab euen so Christ continued a worthy person although according to the counsell of God hee fell before wicked men through malice and enuie and as Dauid amplified both the sinne and the punishment of such a wretch as so cowardly slew Abner when he said know ye not that this day a great Prince is fallen in Israel euen so the sinne of the Iewes was hereby heightned that a great Prince fell in Ierusalem and the seueritie of Gods iudgement lyeth heauily vpon them till this day in that both a mightie God and innocent man was withall extremitie of rage and furie pursued euen vnto the death Fourthly note in these Iewes what an inbred malice there is in wicked men against Christ and his members for it is neuer without matter to worke vpon if it cannot accuse iustly of euill it can vniustly condemne for doing good this Christ sheweth Ioh. 10.32 Many good workes haue I done for which of them do ye stone me They answer him no but they stone him for blasphemie so something shal be pretended as blasphemie treason mutinie faction or some such thing and a forme of lawe shall be followed nothing in the world is more easie then to finde out a lawe to put Christ to death by for that is the conclusion of all wicked lawes Christ and his members must die by them but whatsoeuer be pretended against them it maketh much for the glorie of God the patience of his Saints and the iust ouerthrowe of his enemies that whatsoeuer the godly suffer at the hands of the wicked it is for most part causles in themselues and consequently vniust in the other Let such as professe the Lord Iesus take notice hereof and content themselues if they finde returne of euil for good it was their Lords case and the seruant can looke for no better entertainement then his Lord findeth Let vs not be wearie of well-doing although it breed vs hatred of the world as knowing that the same spirit of malice is gone out into the world and doth breath in numbers that followe the way of Caine who slew his brother because his workes were good as all those titles of reproach cast vpon Gods children lowdly convince as that they are Church-gadders holy brethren too nice and precise persons the which and the like tearmes if a man sing but a Psalme in his family he cannot avoide well needes must Christians suffer let their care be to suffer onely as Christians and for well-doing for it is no shame to suffer as a Christian and seeing it is the will of God that they must suffer it is better saith the Apostle to suffer for weldoing then as euill doers many receiuing indignities from men will say if I had deserued such and such things it would neuer haue grieued me but Christians must be in a contrarie note it would grieue me if I had deserued such things as I suffer at the hands of men but I reioyce in that I haue not deserued them The third point is the manner kind of Christs death in these words and hanged him on a tree Quest. Why was Christ rather to die on the crosse thē by any other kind of death Ans. Some say that because mankind was foyled in the first Adam by means of a tree it was meet it shold be restored by the second Adam vpō a tree which although it be but inconsequent yet this the Scripture affirmeth that Christ on the crosse as vpon a glorious chariot of triumph rescued his Church foyled the deuill spoyled principalities and powers made an absolute conquest against all the enemies of mans saluation and that it was meete he should thus doe by this manner of death we want not stronger reasons out of the Scriptures As first This was the counsel of God Acts. 2.23 for the Iewes did nothing against him but by the determinate counsel and foreknowledge of God which counsel of God oueruled the matter brought it to this passe strangely for the high Priests had accused Christ with blasphemie had produced witnesses against him in that cause yea had his owne confession that he was the sonne of God which they tooke for blasphemie yet for this could they not put him to this kind of death seeing the blasphemer by the lawe of God must be stoned not crucified and so had Christ beene if the power of death had beene in the hands of the Iewes as not long before it was but the prouidence of God ouerruleth the matter so as he must be brought before the Romane gouernour and a newe action of treasonable affecting the kingdome be laid against him whence it was that Pilate asked if he were the king of the Iewes and he answered yea vpon which answer he was condemned to the most cruell death that was in vse among the Romanes for of those three kinds of death burning heading and crucifying this last was the most seuere and shamefull to which the chiefe malefactors were sentēced and that Christ was executed as an arch-traytor the inscription on the crosse containing the crime for which hee was condemned plainely sheweth Iesus of Nazareth King of the Iewes that no man could looke vpon or read that writing but he should presently conceiue Christ a malefactor in the highest kinde of treason and rebellion Secondly this kind of death was aunciently prefigured as also foreprophesied it was prefigured by Isaac laid bound vpon the wood and the other sacrifices which all were laid on the wood to bee consumed by fire by the lifting vp of the shoulder of the peace offering Leuit. 7.20 by the shaking of the breast of the same to and fro which as some say signifieth the spreading of our Sauiours hands vpon the crosse but especially by the lifting vp of the brasen serpent in the wildernesse which as Christ saith shadowed his owne lifting vp vpon the crosse Ioh. 3.14 Againe this kind of death was also foreprophesied Psal. 22.17 they peirced or digged my hands and feete it was foretold also by himselfe Matth. 20.19 They shall deliuer him to the Gentiles and they shall mocke him and scourge him and crucifie him and that it was necessarie that this
the Apostle or to giue place as in Dorcas who by a word of the Apostle was raised to life beeing dead By thâ—se meanes the Lord put into the hands of the Apostles great power to giue witnesse of the resurrection of Christ. The third thing is By what meanes they witnessed or gaue testimonie to Christ. Answ. Because they were to be authenticall and faithfull witnesses to all the world and that both in the age wherein they liued as also in all the succeeding ages to the end of the world therefore was it necessarie that they should giue witnesse two waies 1. By zealous and painfull preaching by voice while they liued 2. Euen after their death by the holy doctrine left behind them in their workes and writings and thus doe they still remaine publicke witnesses to vs on whom the ends of the world are come Doctr. Hence obserue that the office of the Apostles was to giue testimonie vnto Christ after a peculiar manner Act. 1.8 When the holy Ghost shall come vpon you yee shall be witnesses vnto mee both in Ierusalem Iudea Samaria and to the vttermost parts of the earth I say they were to be witnesses after a peculiar manner for these reasons 1. To distinguish their witnesse from ours who are ordinarie Ministers for euery Minister is called of God to giue witnesse to Christ but properly to speake they are rather preachers and publishers of things witnessed then witnesses or if witnesses yet herein they differ from the Apostles that they are not oculate or earewitnesses nor such sensible witnesses as they were for this is an Apostolicall speach and manner of preaching not deriued to ordinarie pastors and teachers to say That which we haue heard and seene and our hands haue handled that we testifie vnto you 2. They were all faithfull witnesses and faithfull men endued with faith and full beleefe of the things they wrote and testified as all ordinarie Ministers are not Whence the Evangelist Iohn professeth of them all that they knew the testimonie to be true True for the matter for they deliuered the whole counsell of God and kept nothing backe that was fit to be knowne and true for the manner they all speaking as they were mooued by the spirit of God and therefore exempted from all error in their witnesse as we are not 3. And hence followeth that their witnesse is to be beleeued as infallible beeing the witnesse of such as with their eyes saw his Maisstie who did not at any time deliuer any thing which they either heard not of Christ or saw him not doing or suffering but all other ordinarie Ministers are so farre to be beleeued as they consent with these and so farre as they testifie no other thing then what these oculate witnesses haue left in writing Obiect But Christ needeth not the witnesse of any man hee hath a greater witnesse then Iohn or then any Apostle therefore there is no vse of the Apostles witnesse Answ. Christ hath indeed three greater witnesses then the witnesse of all his Apostles namely 1. His Father that sent him beareth witnesse of him 2. The Scriptures if they be searched testifie of him 3. His workes that hee did beare witnesse of him but yet howsoeuer in regard of himselfe hee need no other testimonie of man that we might beleeue and be saued hee vseth the witnesse of men of Iohn and the Apostles and of this diuine testimonie in the mouth of the Apostles may be said as Chriâ—â— did of the voice from heauen Ioh. 12.30 This voice came not because of mee but for your sakes Vse 1. From this doctrine we learne how necessarie a thing it is in causes of faith to leane vpon true and certaine thâ—ngs and not vpon tottring traditions or vnwritten verities which are the maine pillers of Popish doctrine Oh how good hath our God beene to this Church and Land of ours in giuing vs a surer word of the Prophets and Apostles to become a light vnto vs in a darke place and a sure ground whereon we may build the truth and certaintie of our faith and religion that we need not be carried about with euery wind of corrupt doctrine These witnesses beeing sensible faithfull and so extraordinarily assisted neither would nor could deceiue vs yea and writing in such a time and the same age in which the things were done if they had written any false or corrupted thing all that liued at that time could easily haue confuted them And therefore as Moses when hee had written the booke of the law called all the people to be a witnesse of the truth of it euen so the Apostles writing the bookes of the Gospel and finishing them appealed to the men of that age for the truth of them as Iohn the last of them all in the last end of his booke saith wee know that is all this age knoweth that this witnesse is true 2. This Doctrine giueth vs direction how to carrie our selues to the present Ministrie for some man may say as the deuil once did Paul I know and Cephas I know but who are you Surely euen we are sent by Christ aswell as the Apostles Ephes. 4.11 Hee gaue some to be Apostles some Prophets some Pastors some Teachers Where it is euident that he that giueth the Apostle giueth the Pastor also We beeing then called by Christ to teach this doctrine in the Church whatsoeuer our owne vnworthinesse be yet to contemne vs shall be the contempt of Christ himselfe yet we beeing men subiect to error as they were not must hold vs to our rule which is Apostolicall doctrine for as the Apostles haue faithfully performed their parts so our part and dutie is faithfully to depend vpon them and then not to depend vpon or depart from vs is to depart from Christ and his ordinance We that are teachers reserue to euery Christian his priuiledge which is not to receiue euery thing from vs hand ouer head nor any thing at all on our bare words but to trie our spirits to search the Scriptures as the Bereans They haue or ought to haue their Bibles we wish them to looke and enquire there whether our doctrine be true or no and by this note shall they know it what it is according as we shall be able to shew the Apostles the eare or eie-witnesses of it for els are they not bound to beleeue it Let any man come with a coniecturall or probable truth or any traditionarie doctrine and cannot shewe which of the Apostles heard or sawe it in Christ no man is bound to beleeue it as necessarie to his saluation But if any come and can backe his doctrine thus from the Apostles it is all one as if the Apostles did vtter it Let euerie Minister if he would be beleeued tread in the steps of the holy Apostles and see he be able to cleare that all he speaketh be spoken in their language be seene with their eyes
action hath passed from thee for which thou cansts not bring thy ground thence the same will cast thee in iudgement This is that our Sauiour telleth the Iewes the word that I speake shall iudge you at the last day Thirdly this iudgement of Christ shall be most strict and accurate 1. In regard of the persons that shall be iudged who shall bee enquired into and brought to giue accounts of themselues not only generally as men or Christians but in special according to the particular places and courses of life wherein they were set in this world For exampleâ— publike persons must giue account for theÌ„selues and others that haue been committed vnto them magistrates for their people ministers for their flockes both of them how they entred how they ruled how they walked in out before their people what faithfulnes they vsed in discouering and discountenancing sinne and vngodlynes how diligent they haue beene to drawe and force men to the keeping of the two tables how they haue acquitted themselues from communicating in other mens sinnes and whether they haue faithfully in their places denounced and executed the iudgements of God whilest both of them haue stood in the roome of God In like manner priuate men must be counteable noâ— onely for themselues but for all those that are vnder their charge as Fathers for the education of their children masters for the instructing and gouerning of their seruants and family tutors for their care or negligence towards such as are committed vnto them for the rule of the Law is generall and will take fast hold vpon many a soule that thinke it enough to looke to themselues that whosoeuer hindreth not that sinne which he can hinder by good meanes committeth it Be now thine owne iudge whether thou hast well looked to one when thou hast neglected to reforme the disorders of such as God hath put vnder thy power Thou hast not a person in thy house but if it any way perish vnder thy hands thou must giue account of the life of it to the parents of it or to the Magistrate the parent of the country in like manner there is not the meanest soule in thy family but if it perish by thy default for want of instruction correction or wise gouernment of it thou shalt be called before the God of the spirits of all flesh and shalt be arraigned and condemned for the blood of that soule And this is not to beare the burden of that soule which beareth the waight of it owne sinne but to beare thine owne sinne in not preuenting that euil from him which by thy negligence came vpon him Secondly it shall bee strict in regard of the things either receiued of vs or done by vs. Account must be made what goods of our Masters we haue receiued both for the kinds and measure What number of talents were committed to our trust If one or moe how we haue laid them out what we haue gained whether we haue faithfully returned this gaine to our master as hauing sought his aduantage and not our owne how we haue husbanded our opportunities and redeemed our times how we haue employed the gifts of our minds vnderstanding iudgement wisedome learning memorie how we haue vsed or abused to sinne the strength health and beautie of our bodies how we haue iustly and charitably receiued in and retailed out the matter of our maintenance and reuennew And in all these lesser things if our vnfaithfulnesse be found out let vs neuer looke to haue greater matters committed vnto vs for the things that are done by vs they shall all be straitly iudged whether they are conformable to the law the rule of righteousnesse or acceptable by the Gospel the restorer of our righteousnes Eccl. 12.14 God will bring euery worke into iudgement good or euill open or secret for all things are naked before him with whome we are to deale he planted the eare and must needs heare and formed the eie and therefore must needs see things secret and couered with darkenesse Hence is he said to haue bookes and to open them because all things are as certainely recorded and registred by him as if he had registers in heauen to keepe roles and records of all that euer were or shall be to the end Yea he hath not onely his owne bookes of iudgement in heauen but for more surenesse that nothing escape him he hath millions of bookes of record in earth that shall all helpe forward his iudgement and giue testimonie to the righteousnesse of it so as euerie mouth shall bee stopped at that day and these are the bookes of euery mans particular conscience which howsoeuer they bee now shut or as roles folded vp yet shall they also then be opened and vnfolded to giue witnesse of whatsoeuer any man hath spoken or done in the flesh be it good or euill 3. This iudgement shall be strict in regard of euery mans words Iude 15. In this iudgement hee shall rebuke all the vngodly of all the cruell speaâ—kings which wicked sinners haue spoken against him For if of euery idle word we must giue account to God much more of euery wicked word Euery man thinketh words are but winde and hee may speake his minde and hee hath done but in this iudgement by thy words thou shalt be iustified or by thy words thou shalt be condemned and though thou when thou hast spoken thy minde against thy brother hast done the Iudge hath not done with thee 4. It shall be strict in regard of euery mans thoughts for euen these are not so free as men say they are nor shall goe scot free for euen they are bound to the conformitie of the law as well as our words and actions The commandement is very expresse Thou shalt worship the Lord with all thy heart and all thy thought and all thy strength and when the Apostle Paul would note the damnable estate of the Ephesians before they were called to the faith he setteth it forth in this that they then followed the will and counsell of their own thoughts Adde hereunto that the Lord Iesus is the seer the searcher and iudge of the heart and therefore hereby shall the throne of his iudgement be advanced aboue all the tribunals in the world in that the most secret thoughts and reasonings of mens hearts cannot escape him which the highest seats of iustice amongst men can take no notice of at all Vse 1. Let this doctrine abate somewhat the pleasure of sinne which most men swallow vp so delightfully yea and glorie in their iniquitie when they can carrie it so close and cleare away that men see it not and can stoppe the cry of their â—eared conscience for the present but remember that God hath written it vp and the time hasteneth when that conscience of thine now in a dead sleepe and seared vp shall be awakened and become as a thousand witnesses against thee that if all other
all holy conuersation And for the furthering of this care two things must carefully be shunned which shut it quite out of the hearts of the most The first is securitie and deadnesse of heart which is a slumber of spirit and sleepinesse of the soule which hath bound vp all faculties and powers of the soule so as it can as little mooue or stirre in the actions and affaires of heauenly and spirituall life as a man when hee is on a dead sleepe can mooue or bestirre himselfe to bodily and naturall actions The mind till God awaken it neuer seriously thinketh of God or of his owne estate The conscience neuer or seldom accuseth for sinnes committed The will enclineth not to any thing truly good The affections remaine vnmooued at Gods word or workes The whole man is sencelesse and carelesse of Gods iudgements either present or to come and whence is all this but from a profane delusion of the heart that the Master will not yet come they shall not yet be called to their reckoning there is time inough behind to repent in they craue but an houre on their death beds and that they hope they shall haue In the meane time they are eaten vp with dissolutenesse and profanenes casting away sobrietie and watchfulnesse so as their Master commeth vnexpected and in an houre they know not How doth it therefore stand euery man in hand to awake from his sleepe and stand vp from the dead with wise virgins to prepare and trim their lamps with oile before hand and so waite for the comming of the briedgrome to take heed of euery sinne thought word and deede to watch narrowely their owne liues to prouoke themselues to the best duties What is not sinne a fearefull thing which made the Sonne of God cry My God my God why hast thou forsaken mee Is not the greatnesse of them like the mountaines and the number of them like the sand of the sea-shoare which is numberlesse Is it not a fearefull thing to fall into the hands of the liuing God whose wrath and iustice against the least sinne all creatures in heauen and earth cannot stand vnder but be oppressed and shaken in peices Is not the night past and the day come the sunne of righteousnesse risen so as if euer we meane to wake out of this deadly sleepe and walke as the children of light it is more then time Wouldst thou be taken lying or swearing or gaming or drinking or railing or breaking the Sabbath or stealing or whooring wouldst thou haue thy master find thee in any of these practises and distempers oh no I meane to repent But he commeth suddainely as a theefe in the night and this suddaine comming at least to thee in particular may cut off al thy purposes for it is iust with God that they who take not his time of repentance shall neuer attaine to their owne What wil now be the issue of thy delayes surely thou hadst better beene a dogge or a toad or the vilest creature of all the creation then a secure sinner ouertaken in thy wickednesse The second thing that hindereth this expectation of the last iudgement as carefully to be avoided as the former are the cares of this present life and the greedie desire and thirst after the world which by this consideration also may be abated For if this day of iudgement whether generall or particular to thy selfe were to morrowe what were thy gold siluer plate Iewels worth to thee they were all one with the stones in the streete Tel me nowe whether thou wouldst not then esteeme Christ and his merit thy chiefest commoditie or if thou couldst but conceiue with thy selfe the truth and say to thy soule I shall certainely shortly come to answer the iudge of all the world couldst thou goe on to lade thy conscience with iniquitie for so short a possession of vanishing profits No thou wouldst begin to husband thy time which worldlinesse hath hitherto ingrossed thou wouldst not suffer thy soule to be so surcharged with earthlynes as to forget treasuring in heauen making readie thy account and the finishing of thy reckoning thou wouldst not suffer the thornie cares of this life to choake all the seede of thy saluation neither could it be that the oxe or farme should so still fill vp thine eyes as that the supper of the King should be despised But in truth men liue generally as though there were no iudgement to come or as though they had stricken a couenant with it to passe ouer them for when we preach and men heare or read of the iudgement to come who trembleth at it as Faelix an heathen did to heare Paul dispute of it When we teach that the iudge is at the doore who seeth all the facts of men and draweth them into bills of remembrance and of them all is drawing a bill of inditement who feareth more who sinneth lesse who is it that smiteth his thigh or saith what haue I done who forsaketh his wilfull ignorance his contempt of the word his abuse of Gods seruants his blasphemies his pride vncleannes vnlawfull games or lawfull vnlawfully vsed his sabbath breaking his swearing his oppression his vsurie or the like We like Lot forwarne men of the euill to come but men like Lots cousins and kinsmen entertaine our words as a iest we are as though we mocked and so they sit out the summons to their further danger yea more then this when the Lord thrusteth his feareful iudgements into the eies and sences of men as forerunners of this generall men shut their eies and will not see the brightnesse of them nor the danger of sinne by them nor the speciall anger of God bewraying it selfe and broken out in them but still liue as they did in the daies of Noah and will lay none of these things to heart till it be too late The second thing whereby euery man must addresse himselfe to this iudgement is to vse the best meanes that he may happily passe through it And the only meanes is set downe by the Apostle 1. Cor. 11.31 If we would iudge our selues we should not be iudged of the Lord. Now this iudging of our selues before hand standeth in foure things First in arraigning our selues before Gods iudgement seat that is when by serious consideration we summon our selues before this Iudge to whom we are to be counteable This is the memento that Salomon giueth the young man who is set vpon his pleasure Remember that for all this thou must come to iudgement And if the young man must sawce his pleasures with this remembrance much more the older had need as beeing in the ordinarie course of nature nearer it then they some of the ancients haue so acquainted and accustomed their hearts to this meditation that one of them professeth of himselfe that wheresoeuer hee was or whatsoeuer hee was doing hee thought hee heard alwaies this voice in his eares arise yee dead and come vnto iudgement Secondly in
that no other would haue answered his question nor setled his conscience now touched with sence of his sinne If hee had sent him to the word that could haue done him no good if hee did not mingle it with faith If to his prayers only the prayer of faith is auaileable If to the Sacraments they must be seales of faith or else doe no more good then seales set to blankes If to a good life it must be the life of faith which the iust must liue by If to the Church to ioyne himselfe to that hee must himselfe be first of the houshold of faith Nay more if to Christ himselfe if hee carrie not faith with him hee is after a sort disabled from doing him any good As hee could doe no great workes in Capernaum because of their vnbeleefe only thy faith in the Sonne of God is the beginning and accomplishment of thy happinesse Adde hereunto that it not only remooueth discomfort but bringeth with it all the â—ound ioy and comfort of our liues whence it is that Christian ioy is called ioy of faith and all the Sonnes of faithfull Abraham tread in their Fathers stepps who saw the day of Christ and reioysed because God hath not only reserued mercie for vs but by the faith which his spirit worketh in our hearts he letteth vs know yea and tast what hee hath done for vs so as hence haue we peace with God and with our owne hearts boldnesse in prayer and not patience only but ioy in sorrow thus giue a man faith once and sinne flieth before him bands of temptations are discomfited afflictions dismay him not death and deadly things are disarmed vnto him faith hath gotten and holdeth Christ his victorie his strength his life yea whilest hee walketh in a thousand deaths the faith of his heart hath filled his soule with that heauenly and spirituall ioy which all the world cannot giue neither can it take away Lastly by this worthy grace of faith we are not only brought into the grace by which we stand receiue increase of it through the communion of Christ his death and resurrection as also the inhabitation of the spirit in our hearts but also we are fitted vnto our glorie for faith assureth euery beleeuer of his saluation and euery beleeuer is kept by the power of God through faith vnto saluation which is prepared to be shewed in the last time 1. Pet. 1.5 Thirdly seeing that this is so speciall a grace of God bestowed but on a few it is worth inquirie by what touchstone a man may know the soundnesse of his faith and that it is much more precious then gold And therefore that a man may not be deceiued in a matter of such moment as this is the Scriptures haue furnished vs with such markes and notes as such who will vse diligence in laying their faith thereunto shall certainely know the truth or vnsoundnesse of it for else why should we be commanded to prooue our selues whether we be in the faith or no vnlesse the beleeuer know that he doth beleeue Againe who be they that know not that Christ is in them but reprobates and can Christ liue in any man and he not know it at one time or other and be able to say with Paul I liue not henceforth but Christ liueth in mee and I know whom I haue beleeued Which if any say Paul might know beeing an Apostle and hauing a reuelation which ordinarie men haue not the same Apostle answereth it 1. Cor. 2.12 when bee ioyneth with himselfe all beleeuers we haue not receiued the spirit of the world but the spirit which is of God that we might know the things that are giuen vs of God Now whosoeuer haue receiued this spirit want not this reuelation who if hee reueale vnto vs any thing that is giuen vs of God then would hee not neglect the greatest gift that euer was giuen vs euen Christ himselfe and life eternall through his name The first marke of sound faith is the seat and dwelling of it and that is an humbled soule that longeth and almost fainteth for Gods mercie in Christ that not feeling faith can bitterly complaine for want of it that striueth against doubting because God hath commanded to beleeue that endauoreth to assent to the promise touching forgiuenesse of sinne with purpose to sinne no more this holy seede is sowne in no other ground but this The second marke are the essentiall properties of sound faith and they are three in number 1. It is most pliable to the word of which it is begotten the Iayler as soone as hee was conuerted would but know of the Apostles what hee might doe it will except against nothing that the word enioyneth it will picke no quarrells but with Abraham riseth early to obey God when if hee had reasoned with flesh and blood hee could haue excepted many things which all the wisedome of flesh could neuer haue answered This is that the Apostle ascribeth vnto it that it establisheth the whole law yea the whole word of God the Law and Gospel by prouoking to cheerefull indeauour in the obedience of them both 2. Sound faith being a subsistance it enableth a man to stand vnder a great burden and not be crusht Psal. 46.2 Therefore we will not feare though the earth be mooued Iob will not let his hold goe if the Lord should smite off his hand yea if hee kill him hee will trust still it resteth vpon Gods arme and truth in all estates in life and death whereas euery crosse puffe of winde of temptation or affliction vnsetleth yea and sinketh the vnbeleeuer 3. It beeing a subsistance of things not seene it careth not how little it see the lesse it seeth the more it beleeueth and the lesse it seeth of men and meanes the more it seeth of God It seeth an Almightie promiser who can doe what he will It seeth him that is true of his word who cannot lie and who cannot but doe what he hath said It seeth a mercifull and louing Sauiour whose eyes are vpon them that trust in his mercie and seeing these it seeth enough Besides it estrangeth the heart from the world which it seeth and seeketh an vnseene countrie Abraham Isaac and Iacob acknowledged themselues rather strangers in this world then inhabitants and that they came into it rather to see it and goe through it then dwell or set vp their rest in it It weigneth the heart from the things belowe as the woman at the well once meeting with Christ she forgetteth her waterpot What careth Zacheus for halfe his goods yea or all wheÌ„ Christ once becommeth his ghest and bringeth saluation to his house And on the contrarie it sendeth vp the heart to those treasures which the eye of flesh cannot see but are reserued to the seekers of the countrie where they are And these are the three worthy properties whereby
world doe thus disquiet themselues who make their liues more vncomfortable then they need I answer this is indeed one of Satans greatest bolds but such a snare as God leadeth his children out of in safetie whome he teacheth that it is their happinesse to goe to heauen though alone rather then to hell with companie Marie will sit her downe though alone at Christs feete if shee cannot get her sisters companie shee knoweth it is the good part that shall neuer be taken from her And for those especially if they be Ministers who should most aduance this care but disgrace it as a needlesse vexation of the spirit let them know that the Lord Iesus was of another mind who pronounced blessednesse on those that mourne now and promised that they should be comforted and farre are they from the guidance of that spirit who hath taught vs that of all sacrifices none is comparable to that of a broken spirit and contrite heart which the Lord neuer despiseth IV. Now follow the helpes to the obtaining of remission of sins As 1. thou must become a member of the Church Isa. 33.24 The people that dwell there shall haue their sinnes forgiuen And Chap. 62.12 They shall call them the holy people the redeemed of the Lord. Now to know a mans selfe a true member of the Church the Prophet Dauid giueth two infallible notes Psal. 15.2 The former in regard of God to walke vprightly and sincerely as in Gods presence and vnder his eye and the latter in regard of men to exercise righteousnesse both in word and deed 2. Consider seriously of the nature of sinne how odious it is in it selfe how vile it maketh thy selfe in the sight of God how it keepeth away all good things how it procureth al euill how proaâ—e thy selfe art vnto it yea euen after grace receiued this will bring thee to the iudging and accusing of thy selfe to the confession and forsaking of thy sinne which is the high-way to find mercie Prov. 28.13 for the former Psal. 32. I said I will confesse my sinne and thou forgauest mee the iniquitie of my sinne And for the latter it is plainely implied in Christs reason Ioh. 5.14 Goe thy waies now thou art whole but sinne no more least a worse thing follow The fellon that hath beene in prison endured the miserie of his yrons hath beene condemned and with the rope about his necke in feare of present death if he haue escaped hee will take heed of comming into the like miserie againe and he that hath found this grace in truth cannot by turning againe to his sinne turne it vnto wantonnesse 3. Carefully vse the meanes which the wisedome of God hath left to beleeuers for the attaining and assuring of this grace of remission As namely 1. the Ministerie of the word which in the right vse of it is the ministrie of reconciliation in which the Lord offreth conditions of peace remission of sinnes and life euerlasting 2. As also of the holy Sacraments which are the seales of remission of sinnes to all beleeuers worthily receiuing the same Matth. 26.28 and 3. another speciall meanes is feruent prayer for pardon of sinne aboue all things in the world Drowsie Protestants esteemeth slightly of pardon of sinne euen as they doe of sinne it selfe which they thinke easily blowne off with a Lord haue mercie But the tender and distressed conscience that seeth and combateth with the danger sueth for pardon as one that would speed A poore fellon on the gallows readie to be turned off would thinke a pardon the welcomest thing in all the world but the hardnesse and drowsinesse of mens hearts euery where argue that they be a verie few that find this rare grace vnlesse we will say that the greatest blessednesse that liuing man is capable of can be giuen to him that sleepeth on both sides that neuer thinketh of it and neuer maketh means after it V. The companions of remission of sinnes whereby it may easily be discerned are fiue 1. The daily exercise of true repentance in all the parts of it as First in iudging ones selfe for sinne past and present and this was apparent in Paul himselfe who looking backe to his former estate reckoned himselfe a captaine sinner and the chiefe of all sinners he saw in himselfe many sinnes and great sinnes which needed great mercie and much forgiuenesse the which one consideration kept him vnder continually and fostered in him the grace of humilitie when as otherwise through his aboundance of gifts and revelations he might haue exalted himselfe out of measure Secondly in watchfulnes and feare of sinne in time to come according to our Sauiours holy counsell Thou art now made whole goe thy way and sinne no more Thirdly in daily purging and clensing from knowne and secret corruptions many are the places wherein the pardoning and purging of sinnes are ioyned as inseparable Ier. 33.8 I will cleanse all their iniquitie yea I will pardon all their iniquities whereby they haue sinned against mee 1. Ioh. 1.9 If we confesse our sinnes faithfull is he to forgiue vs our sinnes and to cleanse vs from all our vnrighteousnesse This was the summe of the baptisme that is the doctrine which Iohn preached euen amendement of life for the remission of sinnes neuer hope of remission vnlesse thou hungrest after this grace of repentance for the Lord will not be mercifull to that man that blesseth himselfe in his sinnes but if the wicked returne from his sinnes he shall liue and not die Ezech. 18.21 2. The second companion is gladnesse and cheerefulnesse of heart yea an vnspeakeable ioy that the Lord hath done so great things for his soule and made him so happie as to bring him from such extremitie of miserie to partake in the wisedome righteousnesse holinesse and redemption of Christ for can a man haue a gift bestowed vpon him of more price and vse then all the kingdomes of the world and neuer find his heart made glad in it or is it possible that he that findeth the pearle can goe away without ioy The Eunuch beeing conuerted went away reioycing and if euery beleeuer must reioyce in another mans conversion much more must he in his owne The third is loue and thankfulnesse to God which are enforced by this excellent grace Luk. 7.47 The poore woman that stood weeping behind Christ loued much because much was forgiuen her Psal. 116.1 I loue the Lord because hee hath heard my voice and wherein the Lord had thus gratiously dealt with him the whole Psalme teacheth especially vers 8. Because thou hast deliuered my soule from death mine eyes from teares my feete from falling Now if Dauid for a temporall deliuerance from Saul in the wildernesse did thus prouoke his heart to the loue of God how should the consideration of our spirituall deliuerance from sinne death and all hellish powers blow vp these heauenly sparkles in vs And what can so liberall a loue beget in a
good heart but much thankfulnesse for apprehension of much mercie how Dauid in the sence of mercie reaching to the pardon of his sinnes melteth into the praises of God see Psal. 103.1 2 3. c. And the Apostle Paul considering what a weight of corruption did still oppresse him whereof hee expected to be fully eased concludeth his comfort with thankes vnto God in Iesus Christ. And remembring what a bloodie persecutor and an extreame waster of the Church hee had beene formerly yea what an enemie vnto God what a blasphemer of his name he breaketh with vehemēce into the praises of God for his happy chāge But I thanke him who hath counted mee faithfull and put mee in his seruice and the grace of our Lord was exceeding abundant towards mee The fourth is a sound and sincere heart hating and striuing against all sinne euen secret and small aswell as open and greater Dauid in the Psal. 32.1 pronouncing him a blessed man whose iniquitie is couered and whose sinne is pardoned true but it might be asked how shall I know such a blessed man or my selfe to haue attained that blessednesse The Prophet giueth vs this note to know him by in the next words and in whose spirit is no guile namely to hide and foster any sinne of which guile hee there directly speaketh The fifth note or companion is a tender affection to forgiue our brethren priuate wrongs and iniuries euen great as well as small hee that hath ten thousand tallents forgiuen him will not easily take his brother by the throat for two pence The commandement is to forgiue one another euen as God for Christs sake forgaue vs. The example is set downe Luk. 6.36 Be mercifull as your heauenly Father is mercifull but hee forgiueth all and freely is the first in forgiuenes and perfectly he forgiueth and forgetteth too The forme of our petition of mercie is forgiue vs as we forgiue c. Thou wouldst haue God to forgiue thee all and forget all and to make thy wrongs against him as though they had neuer beene goe then and doe so to thy brother otherwise the threatning will meet thee Iam. 2.13 Iudgement mercilesse to him that sheweth no mercie Vse 1. All this doctrine concerning this Article sheweth that there is no other meanes in the world to be free from sinne but by Gods free remission of it Whence it is that remission of sinne is called the couering of sinne in that the faith of the heart laieth hold on Christ and his righteousnesse who is our propitiatorie couering vs and our sinnes against the two tables as the propitiatorie couered the arke in which those tables were without which couer euery sinner is next to the deuill and his Angels the most vile and lothsome creature in the eyes of God This vse must the rather be thought of because neither the Papists nor yet the common and carnall Protestant yeeld consent vnto it The Papist he beleeueth that many sinnes are veniall and properly no sinnes among which hee reckoneth concupiscence which indeed is the mother sinne of all and these need no remission Hee holdeth also that men redeemed by Christ and hauing receiued the first grace of God are now fitted to merit by their workes remission of their sinnes And further hee thinketh that because no man knoweth whether hee haue workes inough to please God no man can know that his sinnes are remitted All which with many moe assertions like to these are most blasphemous heresies against this most comfortable article of free remission of sinnes through beleefe in the name of the Sonne of God which so long as thus they hold them cut themselues off from the remission of their sinnes by Christ and consequently from the grace of life But the common Protestant also contenteth himselfe with simple defences against his sinne like Adams couer and garment of figgeleaues which will scarce hold the sewing Some will hide their sins from mens eyes and then all is safe others striue to forget them and hauing choked the voice of their conscience they lie them downe securely and neuer thinke to heare of them any more Others couer grosse and foule sinnes such as are ignorance of God contempt of his word hardnesse of heart hatred of the light and all irreligion with an outward ciuill life and an honest conuersation as it seemeth to be not thinking that God seeth many a wicked heart through a ciuill life Others will goe beyond the former in acknowledging themselues sinners and will make some shew of making vp their peace but it is with some ceremonie or bodily exercise they will fast and pray and giue some almes or some mony to good vses when they die but as for the grace of faith which should be as a soule to quicken these actions they neuer knew what that meant But howsoeuer most men are carried headlong with such strong delusions as these let no man that would not deceiue himselfe wilfully thinke in any such course to meete with sound peace nothing but the blood of Iesus his Sonne that clenseth from all sinne In the garment of our elder brother only we can carrie away the blessing and our text teacheth vs that remission of sinnes standeth not in the doing of any thing but in the receiuing of it at the hands of Christ by so many as beleeue in his name Vse 2. Is this so worthy a grace of so excellent vse and sweetenesse through the whole life then it standeth euery man in hand to labour and giue all diligence to make sure vnto himselfe the pardon of his owne sinnes But lamentable it is to note the generall carelesnesse of men in a matter of such moment and consequence as this is And surely it will prooue the great condemnation of the world that whereas the whole liues of men are thought too short and all their time too little to be eaten vp in worldly cares which breake their sleepe their strength and often their braines yea and their very hearts onely the last day of all and their dying day is scarcely deuoted to this care of seeking remission of sinne and the way to life euerlasting See we not how busie and earnest most men are in the infinite incumbrances of the world whilest this one thing is the only thing neglected May we not obserue how sure men deuise by learned counsell at their great charge to make to thēselues their deedes leases bonds and other instruments and assurances of the things of this life who in all their liues scarse euer dreamed of this assurance Oh how wilfully herein doe men forsake their own mercie how carelesly do they cast out of their hands the onely comfort of their life and death Whosoeuer therefore thou art that hast hitherto dispised so great saluation that hast set light by Gods gratious invitings to repentance that hast frowardly reiected his kindest offers of mercy now at lēgth begin to take vp