deceived of our faith and so deceived of heaven I will give you seven true notes and markes of faith whereby wee may discerne true faith from the faith of the world which are these that follow The first signe of true faith whereby wee may discerne it from the faith of the world is By the efficient cause which is preaching For thence it ariseth so it is preaching that workes faith in us so wee see in Rom. 10. Faith commeth by hearing the Word of God preached it doth not arise of nothing but comes of preaching therefore it is called Semen the seede of the Word that even as plants and herbs come of seedes so of the preaching of the Word comes faith but the faith of the world that doth not arise of the preaching of the Word but of the speech of people and by a report they have heard of ever since they can remember who never heard otherwise and therefore this is not the true faith Wherefore every one should looke how he comes by his faith and by what means if it comes not by preaching it cannot be true faith Now if preaching be the meanes to get true faith in us let us labour to have it because it is the meanes to worke true faith for how can wee have it if wee want the meanes if wee have not seede wee can have no corne and hee that stealeth away a handfull of our feede doth us more hurt than hee that stealeth much more out of our barne so if we have no preaching which is the meanes we can have no faith and he that takes away preaching doth us more hurt than to take any thing else from us The second signe or marke of true faith whereby wee may discerne it from the faith of the world is That it begins in weakenesse Even like a childe that is weake at the first and afterwards it groweth stronger and stronger through the nourishment it takes so our faith is weake at the first and by the use of good meanes it groweth stronger and stronger Iudges 6. we see how weake Gideons faith was at the first and so the disciples of Christ their faith was so weake at the first that Christ did reprove them for it Now the faith of the world that doth not begin in weakenesse but it is as strong the first day as it is many yeares after there is no doubting of Gods mercy they leape into the full assurance of faith at the first and therefore this cannot bee true faith for this beginnes in weakenesse and after by little and little it comes to the full assurance of faith Even as a man that climbes up to the top of a tree he catcheth hold first on the lower boughs and so by little and little he windes himselfe into the Tree till at last he comes at the top so wee come not to the full assurance of faith at first but wee must winde our selves into it by prayer meditation conference and such like duties till wee come unto the full assurance thereof It is the bold presumption of the world that they thinke they shall bee saved as soone as they looke into Religion when as it comes onely by the use of good meanes many a day together The third point wherby wee may discerne true faith from the faith of the world That it groweth although it begins in weakenesse yet it growes by the use of the good meanes that it was gotten by as by preaching of the Word prayer and such like good meanes as the Apostle shewes 1 Thes 2. 13. For this cause also thanke wee God without ceasing that when ye received the Word of God ye received it not as the word of man but as it is indeede the Word of God which worketh in you which beleeve The graces of God are compared to a little seede and not to a stone for that stands at a stay Now true faith groweth by the use of good meanes so we see 1 Pet. 2. 1. As new borne babes desire the sincere milke of the word that ye may grow thereby The faith of the world doth not grow but keepes at a stay and doth not increase by the preaching of Gods word and prayer and by the use of good meanes therefore it cannot be true faith if a man hath a little child and they feede it and give it meate and the child grows not therby but stands at a stay they may say it is a changeling but this is not alwayes true It is observed to bee a judgement of God to restraine the blessing of foode although it be not alwaies true in this yet it is true in our faith if it keepe at a stay and doe not grow when there is good meanes it is no true faith no better than a changeling The fourth point whereby wee may discerne of true faith from the faith of the world is By the qualities of the person in whom it is found for it is not found but in a heart bruised and broken with sinne as Acts 2. they were pricked in their hearts and in Acts 16. the Iayler there trembled so that true faith is alwayes in a heart broken and bruised for sinne Now in the faith of the world there is no compunction nor sorrow for sinne they never mourne nor grieve for it therefore because it is not found in a heart bruised and broken it cannot be true faith they bee as merry at the first as at the last day If a Physitian should tell us that such a herbe would helpe us against all Infections whatsoever but it alwayes growes in a watery place and hee should tell us that there is another herbe like that in colour stalke leafe smell and in blossome but it groweth on a rocke or on a stone wall if wee should finde such an herbe on a rocke or on a stone wall wee could not say it were that which would preserve us against the infection because it groweth not in a watery place even so the heavenly Physitian hath told us that true saving faith doth alwayes grow in a heart that is broken and bruised for sinne in a watery conscience and therefore if wee find one like it in in all things and find it on a rocke or on a stone wall if we find it in an impenitent and hard heart and a heart never touched for sinne this is not the true faith Wee read that Mary Magdalen brought a boxe of costly oyntment to Christ and broke her boxe and powred it our which Christ did accept of all other oyntments are best in a whole boxe but this oyntment of faith Christ doth not accept but in a broken boxe in a heart broken for sinne and because the world hath not their faith in a broken boxe in an heart broken for sinne therefore Christ doth not accept of it The fifth point whereby wee may discerne true faith from the faith of the world is by the opposition that is made against
I will commend unto you two things First that they said one unto another Did not our hearts burne when hee spake unto us so wee should examine our selves when Christ hath spoken unto us whether our hearts burne whether we were afflicted with that which was taught us If we find not this we may say to our selves What did we heare why doe we misse-spend the time Secondly that they could not be at rest they could not tarry but they went and told it to their brethren so when God hath made any good thing knowne unto us we should not be at rest but should tell it to our wives to our children to our friends and to our acquaintance we remember what Christ said to the women Goe tell my brethren and even so I may say to you Go tell your friends and tell your brethren the good things yee have heard tell it to your wives and children and if yee cannot remember any more yet remember this how wee may retaine and keepe Christ namely with this short prayer of these disciples The day is farre spent and the night drawes on tarry with us so my life is night spent and the night of death drawes on Lord tarry with us and then we shall make a happy close of our life when Wee shall sit downe with Abraham and Isaac and Iacob in the Kingdome of heaven SERMON XXXV IOHN 20. 19. Then the same day at Evening being the first day of the weeke when the doores were shut where the Disciples were assembled for feare of the Iewes came Iesus and stood in the midst and saith unto them Peace be unto you FIve severall times Christ appeared the same day that he rose againe first To Mary Magdalen secondly To the two women going from the grave thirdly To the two Disciples going to Emmaus fourthly To all the Disciples being met together Thomas being away fifthly To Simon Peter I have shewed the reasons why Christ appeared so many times in one day which was to dedicate and institute the Christian Sabbath that Christ spending the whole day in heavenly apparitions might leave example to us to spend it in holy duties and service therefore a Christian hath no other originall of his Sabbaths than the Lord himselfe now if Christ hath ordained the Sabbath hee that hath all power in his hand then it must be our care to keepe it Iudas is condemned by the mouth of all men not onely that he stole but also that he stole from Christ so if we doe not apply our selves to the duties of the Sabbaths wee steale from Christ nay Iudas stole but his mony but thou stealest away Christian duties and service from him Now in this manifestation of Christ to his Disciples we may observe three things 1. In what Disposition they were 2. In what Manner he appearde 3. The Effects of it First what Disposition they were in laid downe two waies First they were assembled together after the death of Christ they were all scattered and did fly one from another but now they were assembled like a flocke of sheepe that are scattered with a dog which afterwards gather together againe which may teach us that if wee fall we should labour to rise againe and if we scatter wee should labour to gather together againe so Christ saith Revel 2. 5. Remember from whence thou art fallen Repent and doe thy first workes and Psal 119. ult David saith I have gone astray like a lost sheepe Lord seeke me for as a sheepe that is gone is not at rest but cries to the shepheard and the flocke and is not at quiet till it be in the fold againe so if we be scattered from God wee must not be at rest but cry unto God and unto the flocke till wee come home to God againe and although we fall yet we must labour to rise againe though one throw mud into a fountaine yet in time it will worke it selfe cleere againe so if we fall into any sinne we must labour to cleare our selves againe we see in nature the little Birds though they fly here and there in the day time yet they will home to their nests at night in like manner howsoever a man may have some fals in the day time yet let him returne home againe to God in the night this must be the care of Christians that seeing they have daily fearefull and dangerous fals yet they must labour to rise againe and to recover There be two reasons to be given of their gathering together First to nourish the little sparkes of Faith that was left in them this was the cause why the Disciples were assembled and may teach us that although there be but a little faith and life of grace in us after wee have battered it with the temptations of the devill yet wee should labour to nourish that little sparke that is left which is the counsell Christ gives us in the Revelation Bee awake and strengthen the things that remaine and are â—â—dy to dye although there be but a little faith and grace yet labour to nourish them so also lately wee heard our Saviour Christ did to the two Disciples going to Emmaus finding their faith weake hee doth labour to nourish and strengthen the same 2 King 9. as Iehoram when he was wounded of the Assyrians returned to Iezreel to be healed of his wounds so when the devill hath wounded us in our faith love care and in our zeale we must returne to the use of good means that so we may recover againe If a man have a tree that stands in his orchard if there bee but a little life left in it he will dig and dung it about and lay fresh moulds to the roote of it so if there bee a little life of grace left in us wee should labour to nourish the same by prayer hearing the Word preached and by receiving the Sacraments that so wee may recover againe thus the Disciples were assembled together to nourish that sparke of faith which was left in them Secondly because they were in hope thereby to finde a blessing upon them others had seene Christ and they assembled together in hope to see him too which may teach us that the blessing of God upon others in the use of good meanes must give us comfortable hope that if we use the same meanes we shall finde a blessing of God upon us that as others have beene brought by the preaching of the Word to faith and repentance and to a comfortable feeling of Gods favour to bee perswaded that their sinnes are pardoned so if wee use the same meanes we shall have the same blessing upon us As David saith Psal 48. Wee have thought of thy loving kindnesse O Lord in the middest of thy Temple other men have found a blessing upon them and therefore we looke for the like upon us But why were the Disciples desirous to see Christ because they had felt the
anger so God is angry with us many times and would kill us but the true Ionathan Iesus Christ doth interpose himselfe and labour to mitigate his anger by presenting his wounds and body before God therefore when wee cannot lift up our voyce to God nor our hearts as wee should yet Christ makes intercession his body speakes when we cannot speake and his blood crieth when we cannot cry Now I shall not need to shew you the manner how Christ makes intercession for us having spoken of it but a little before and therfore I will now proceed without any repetition to the second end why Christ ascended Secondly That hee might more powerfully and more mightily administer and governe his Church for therefore God hath exalted him that he may rule the whole world for the good of the Church as the people rejoyced exceedingly at the crowning of Salomon so wee may much more rejoyce that Christ is all in all and that hee sits at the right hand of God for the good of the Church Now by foure actions Christ doth governe in his Church 1 He drawes people to himselfe 2 He doth guide and governe them 3 He doth exercise them with crosses and troubles 4 He doth protect and defend them against all their enemies First He doth draw and pull people unto himselfe and brings them to Faith and Repentance and an estate of grace that they may be saved so Christ saith to Ierusalem Matth. 23. 37. How often would I have gathered thy children together even as a hen gathereth her chickens under her wings and yee would not to the same effect also Ioh. 11. 52. It was said of him That hee dyed not for that nation onely but that hee should gather together in one the children of God which were scattered abroad so then it is Christ that doth gather and draw us there is not any man living that is able to draw himselfe out of the kingdome of the devill and pit of hell into the kingdome of grace and state of blessednesse it must be Christ onely that must draw him therefore it is said in the Acts that There were added to the Church daily such as should be saved so it was not they themselves that drew themselves out but it was Christ by his Word and by his Spirit that did draw them and pull them out of their sinnes and brought them to an estate of grace Now is there any man thus drawne out of his sinnes into an estate of grace let him know it is the hand of Christ that did draw and gather him for Christs sitting in heaven is as powerfull to draw and pull men out of their sinnes as the Adamant is to draw Iron to it Wherefore when men see themselves thus drawne out of their sinnes and pulled out of the kingdome of the devill and pit of hell they may say as Iudas did Ioh. 14. 22. What is the cause thou shewest thy selfe to us and not unto the world even so we must admire the goodnesse of Christ and say Lord what is the cause thou hast pulled us out of the kingdome of the devill and pit of hell and hast brought us to an estate of grace to Faith and to Repentance there was nothing in us Lord but it was thy good pleasure and meere mercy to doe it Now the meanes wherby he drawes and puls men unto himselfe is especially by the Preaching of the word and Gospell therefore Saint Paul saith Eph. 4. 12. he gave some to be Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the gathering together of the Saints and for the worke of the ministery and for the edification of the body of Christ c. so Esai 53. 1. the Word of God is called the Arme of God because that even as men doe draw and gather with their armes things to themselves so the Lord doth draw and gather men to himselfe by the preaching of the Gospell so it is the Arme of God to draw men out of the estate of damnation into an estate of salvation and out of the kingdome of the devill into the kingdome of Christ Hereof wee may make these profitable Vses following First seeing the preaching of the Gospell is the Arme of God to draw men unto himselfe therefore faithfull Ministers must remember that they bee the hand of Christ to draw and to pull men out of their sinnes Chrysostome compares Preachers to a number of servants in a great shop of whom some bee in one place and some in another yet all comes to the common boxe and is for the advantage of the master so saith hee this world may bee compared to a shop wherein some of the Preachers are in one place and some in another imployed in preaching and yet all must come to the common boxe all must turne to the advantage of our Lord and Master they must not turne it to themselves and to their owne advantage but they must labour to draw and to pull men to God because this is the ordinary meanes to draw them by Secondly seeing the preaching of the Word is the Arme of God to draw and pull men to God therefore wee must hold us to the meanes and keep close to them that so we may be brought to an estate of grace to faith and repentance and so to be saved It may be objected All come to the means but all are not drawne and gathered to God a number hang in their sinnes still I answere though thou doe not finde thy selfe to be drawne to God presently yet doe not neglect but come still for if thou dost despise it and come not at it then it is not possible that ever thou shouldst bee gathered and brought into the state of grace but if wee come to the meanes then wee may have hope that one day God will draw us unto himselfe though not at the first houre of the day yet hee may at the second and if not at the second yet at the sixth and if not at the sixth yet at the last houre of the day Therefore we must wait on the meanes and attend that till God give his blessing unto it Iohn 5. we see a lame man came to the poole to bee helped of his diseases and lay there a long time for he was intercepted by one or other that did step in before him yet hee continued still because there was meanes of his helpe and at last Christ came and did help him so when we come to the meanes to the preaching of the Word and come a long time and we see others catch away the blessing others are drawne to faith and to repentance and to an estate of grace and we are not yet let us not tarry at home for then wee may die in our sinnes but let us come to the meanes and waite and attend on it and then at last we shall finde Gods blessing upon us
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
What be the priviledges of the Church First what the Church of God is wee are not to thinke it a materiall Church composed of lime and stone an Paul speaketh 1 Cor. 11. 18. but the Church of God is the company of the faithfull ones and the Elect people of God they be the members of Christs Augustine saith that the Church of God consists of Men and Angels but we beleeve that the redeemed onely be of the Church of God as Eph. 5. 27. saith hee Husbands love your wives as Christ loved the Church and gave himselfe for it that hee might sanctifie it and cleanse it by the washing of water through the Word So then the Church of god is the company of redeemed ones such as be sanctified and it may bee defined after this manner The Church of God is a companie of people called out of the condemned multitude of the World to blessednesse and happinesse by the meanes of Christ Whence wee observe foure things appertaining to the nature of the Church First it is a company of holy People for there is no body either mysticall or naturall but hath many members as Paul speakes Rom. 12. 5. So the Church of God doth not consist of one but of many members It is true it began in one In Adam but the Church of God is like a tree that hath one roote but spreadeth into many branches and boughes so the Church of God beganne in Adam as a roote and from him spreadeth to all his posterity that be elect and within the covenant of grace Thus Matth. 16. where Christ saith Goe tell the Church the Papists change the note and say Goe tell the Pope but the Pope is not the Church of God because he is but one for the Church of God is a company of people that consists of many members Secondly It is a company of people called all the true members are called to partake of the graces of Christ they are called to faith repentance and sanct fication therefore Saint Paul in all his epistles termes the faithfull the Called of God as Rom. 1. 7. To all you that bee at Rome beloved of God called to be the Saints and 1. Cor. 1. 16. Brethren you see your calling so 2 Tim. 1. 9. saith he who hath saved us and called us with one holy calling So then all the true members are called this is a speciall note and marke of them The uses are First seeing that all the true members are called therefore wee must take heed we doe not despise this voyce and call of God seeing he calls us by the voyce of his Gospell and Spirit to bring us to salvation and to an estate of grace that so we might be saved Abraham Gen. 12. was called out of his countrey and from his kindred and hee obeyed God and did follow him why now God doth not call us out of our countrey nor from our kindred we may enjoy them still but hee calls us out of sin out of blindnesse and ignorance therefore doe not thou despise the Call of God nor resist it We see Matth. 20. of the Laborers that were called into the Vineyard some were called in the first houre some in the scond and some in the third fourth and last houre marke saith Augustine hee that was called in the first houre did not put off till the second houre and he that was called in the fourth houre did not put it off till the last so when God calls us we should be ready to obey the call of God As Acts 26. 19. Paul speaking of his Calling to king Agrippa saith Therefore O king I was not disobedient unto the Heavenly vision so seeing God doth call us from day to day by his Gospell let us take heed wee doe not despise it but bee obedient to it Secondly seeing all the true members are called therefore every man must labour to finde this holy calling in himselfe that hee hath beene brought out of sinnes to an estate of grace and that hee is one of Gods people Saint Paul confesses of himselfe 1 Tim. 1. 12 13. I was a blasphemer and a persecutor but Lord I thanke thee thou didst shew mercy to mee I am now called so every man must labour to finde this calling in himselfe I was such and such a one I was a swearer and a drunkard and a bad liver but now it is otherwise with mee now I am Called and have repented for it Thirdly The Church of God is a company of people called out of the condemned multitude of this World for every man naturally is the childe of wrath Ephes 2. 3. saith he Wee are by nature the Children of wrath as well as others and verse 5. Even wee which were dead by sinnes hath hee quickned so the people of God are called out of the condemned multitude of this world as Lot was called out of Sodom by the Angell was haled and pulled out or else he would have perished in Sodom so wee should all perish in our sinnes with hundreds and thousands in this World but that it pleaseth God to call a number out to be saved The use is First seeing the Church of God is called out of the condemned multitude of this world to bee saved therefore wee may see the heavy estate every man stands in before he is called that he is no better than in a damnable and cursed estate how ever hee may in time bee one of Gods elect beloved of God yet for the present estate he is one of the condemned of the world O that wee had our eyes open that wee might see the heavy estate we be in till we bee brought to faith and repentance and to an estate of grace We read 2 King 6. 20. that Elisha did lead the Aramites into the mid'st of Samaria and then prayed to the Lord to open their eyes and presently they saw they were in the mid'st of their enemies so if God should open our eyes we should see that we were in the mid'st of hell and in the clawes of the devils our mortall enemies Secondly seeing the people of God are called out of the condemned multitude of this world whereas they might have perished eternally what cause have men to bee thankefull to God that finde this in themselves whereas they might have beene damned for ever it hath pleased God to call them to the estate of grace to faith to repentance that so they might be saved therefore as Mephibosheth saith to David 2 Sam. 19. 28. When all my Fathers house were but as dead men before my Lord the King yet did'st thou set thy servant among them that did eate meate at thy table so we may say to God I and my fathers house were but dead men before thee and yet notwithstanding it hath pleased thee to bring us to an estate of grace and to feed us in thine owne house whereas we
clothes so we rather than lose the peace of our conscience let all other things fall to the ground As a man in a shipwracke hee never thinkes of his losses but is well contented if hee can save his life hee is thankfull to God and rejoyceth that he himselfe hath escaped so when the time of trouble and persecution is let us not thinke of our losses if we can escape with the peace of our conscience let us bee thankfull to God it is the course of the world that if any strange disease fall upon their children or their cattell they say they are bewitched when as indeed it is their sinnes that doth bewitch them and what doe they then say they have been damnified by a bad witch therefore they must goe to a good witch to have helpe and sometimes they doe so losing thereby the peace of their consciences but rather than we should doe so let us lose children and cattell and all before we lose Gods favour and the peace of conscience Matth. 10. our Saviour saith to his Disciples Bee yee wise as Serpents Now this is the wisdome of the Serpent that he will take a wound any where rather than on his head because life lieth there so rather than we should lose Christ let us lose all because Christ is our life Thus this young man teacheth us wisdome who rather than hee would betray Christ lost his garments and ran away SERMON XVII MARKE 14. 55 56. And the Chiefe Priests and all the Councell sought for witnesse against Iesus to put him to death and found none For many bare false witnesse against him but their witnesse agreed not together THe Apprehension of Christ we spake of the last day Now wee are to speake of his Arraignement for though Christ might have beene killed in the tumult yet he was preserved In the Arraignment of Christ we observe three things 1. The persons before whom he was Arraigned 2. The causes for which he was Arraigned 3. The manner of his Arraignment First The persons before whom he was arraigned Annas and Caiphas the two high Priests it is worth our observation that these Priests were gathered together early in the morning for they could not be at rest till they had apprehended and condemned him no question there were a number of other Priests with them at the same time who would not in all probabilitie have beene hired for any money to come out of their warme beds to have done good but to condemne Christ they are up all night and that a cold night too so it is a corruption still that men cannot abide to sit up about any good duties of religion to repent of their sinnes to pray to God to speake of good things then they are asleepe straight but to sit up long at dice and cards and other pastimes this is their delight Luke 5. we see the Disciples when they were fishing they could hold out and not sleepe but when they came to pray with Christ in the Garden they were straight asleepe and there also Matth. 26. Iudas he slept not but was busie about his market with the Priests consulting to take him it is said of such Prov. 4. 16. That they cannot sleepe except they have done evill and their sleepe departeth except they cause some to fall Now this diligence in the Priests should teach us diligence in the performing of good duties for if they would spend whole nights to bring their wicked purposes to passe oh how diligent should we be to performe service to God Marke 1. 35. we see our Saviour arose early in the morning to pray and yet how slow are wee who cannot get up an houre after Sunne in the morning to performe good duties Secondly the causes why Christ was arraigned were three first that wee might not be arraigned and condemned as the day of judgement for he stood in our roome interposed himselfe for us and was contented to be taken of the Iewes to be led away arraigned and condemned and to dye for us therefore a Christian beleever may have comfort that seeing Christ was arraigned for him before men hee shall not be arraigned before God as Rom. 8. 1. There is no condemnation to them that are in Christ Iesus c. and againe in the same Chap. vers 35. Who shall lay any thing to the charge of Gods chosen It is God that justifieth who shall condemne so Ioh. 3. He that beleeveth in me shall not perish but shall have everlasting life therefore if we beleeve we have a certificate from God that wee shall not bee condemned when the devill is ready to accuse us and to say thou art a vile sinner and thou must come before God to bee arraigned and condemned for thy sinnes we must not deny the matter but say it is true Sathan I am a great and grievous sinner against God but Christ was arraigned and condemned for me and though I suffer not in my owne person yet Christ hath for me and therefore it shall not be required at my hands Secondly that he might have compassion and pitty on them that suffer and be arraigned for good causes as Heb. 4. 15. saith the Apostle For we have not an high Priest that cannot be touched with the feeling of our infirmities but was in all things tempted in like sort as we are yet without sinne therefore seeing Christ was arraigned doe not thou doubt but if thou bee arraigned for a good cause Christ will releeve thee and shew compassion on thee as Pauls experience was 2 Tim. 4. 17. And I was delivered out of the mouth of the Lion c. This hath made good men confident to hold out in trouble as Dan. 3. when the king would have had the three Children to have worshipped the image which hee had made say they we are not carefull to answer thee in this matter behold our God whom we serve is able to deliver us so Act. 4. when the Apostles were brought before the governors and forbidden to preach they said They could not but speake the things they had heard and seene therefore as Saint Cyprian saith a Christian may be killed but cannot be overcome because he that is in them is greater than he that is in the world Thirdly that we might set up a throne in our owne hearts and arraigne our selves of sinne for Christs arraignement must teach us to arraigne sinne as he was killed so we must kill sinne as Christ was buried so wee must bury sinne to which purpose it is said 1 Cor. 11. 31. If we would judge our selves we should not be judged of the Lord so our judgement is to prevent the judgement of the Lord. Thus many good men have in holy Scripture arraigned themselves as Iob If saith he I should justifie my selfe yee then would condemne me David 2 Sam. 24. 17. It is I that have sinned but these sheepe what have they done so the Church
of this that this Iesus whom they have despised and condemned shall bee their Iudge at last Now I thought to have passed over the condemnation of Christ and to have spoken little of it but we must doe as the Goldsmith who will not lose the least fine of his gold but he will gather it up so we should not lose the least thing or circumstance touching Christ but should gather all up as in the Law wee read the Lord commanded that the ashes and cinders of the burnt offerings should be gathered up and laid in a cleane place in like manner wee should doe gather up the very ashes and cinders of the sufferings of Christ wherefore our hearts must bee the cleane place to lay them up in that so wee may thinke of the great love of Christ to us and be provoked to love him againe who hath loved us and washed away our sinnes Now Christ was condemned in two courts in the Ecclesiasticall before Annas and Caiphas and in the Temporall before Pilate the one whereof was a forerunner of the other and the reason is because the gouernment was not in the hands of the Iewes who could not put any to death but in the hands of the Romans under whom Pilate was the chiefe governour therefore wee will onely speake of the condemnation of Christ under Pilate where we will observe these foure things 1. How many times Pilate sought to deliver Christ. 2. What was the meanes he used 3. What made him stand so stiffe for Christ. 4. What drew him on to condemne Christ contrary to the light of his judgement First how many times Pilate laboured to cleere Christ before hee condemned him and that appeares to bee foure severall times first when they accused him saying they had found this man perverting the people and forbidding to pay tribute to Caesar saying that he is Christ our king Pilate asked him saying Art thou the king of the Iewes unto which he answered and said Thou saiest it then said Pilate to the high Priests and to the people I finde no fault in him indeed it is true that he is a king but his kingdome hee saith is not of this world therefore Caesar neede not to bee afraid of him I see no cause of death in him you say hee is a king what though it is of no worldly kingdome as Caesars is but it is a kingdome of another world therefore Pilate laboured to free Christ at this time Now in the answer of Christ to Pilate we observe two things First that hee doth professe hee is a king this is that same good confession Paul speaketh of 1 Tim. 6. 12. who under Pontius Pilate witnessed a good confession therefore seeing Christ is a king wee must so accept of and receive him as to bee ordered by him in our life and conversation and governed by his Lawes because hee is the King of the Church and of all the world it is the sinne of the time that men can be contented to have Christ to bee their Saviour and redeemer to save them by his bloud but they cannot abide to have him to be their King as Luke 19. they say Wee will not have this man to rule over us so men now adayes can be contented to have Christ to teach and to preach to them but they cannot abide to have him to be their King to rule or raigne over them in their life and conversation but for this cause was he borne and for this cause did he die therefore if thou wilt ever raigne with him in the kingdome of glory thou must be ruled by him in the kingdome of Grace Secondly he saith his kingdome is not of this world it doth not consist in the pompe and glory of this world for Christs kingdome is of another world in heaven a kingdome above the clouds of glory and happinesse Which must teach us that seeing Christs kingdome is not of this world they that be subjects of Christ must not looke for especially worldly matters or preferments therefore in sicknesse paines troubles and afflictions we must say my kingdome is not of this world but above the clouds it is an heavenly kingdome a kingdome of glory and happinesse my comfort is laid up there when sicknesse and troubles are come upon a man hee must carry up his thoughts and say though I am sicke poore in distresse and disgrace yet it shall not alwayes be so with me for my kingdome is not of this world If the heire of a great King should be in a strange place and hardly used there he would gather up his thoughts and think with himselfe I am but a stranger here and therfore they use me hardly but when I come home againe into mine owne kingdome then it shall be otherwise with me so when wee bee hardly used here we must consider that wee are strangers and therefore they doe hardly use us but when we come at our Fathers house we shall have more comfort than this world can afford us Againe seeing our kingdome is not of this world but a heavenly kingdome the glory whereof farre exceeds all the transitory things of this life therefore wert thou a subject of the best kingdome of the world know it is nothing unlesse thou be a subject of Christs kingdome it is nothing to bee a citizen of the best citie in the world unlesse thou be a citizen of the kingdome of Christ Therefore labour to be a subject in the kingdome of grace to live by faith to be obedient to Gods Commandements to be patient in troubles and then thou shalt be a subject in the kingdome of glory The Queene of the South came from the uttermost parts of the earth to heare the wisdome of Salomon which when shee came and heard she thought it a great preferment to be one of his subjects saith shee Happie are thy men happie are these thy servants which stand continually before thee c. Now if it were a happie thing to be a subject in that kingdome much more is it a happie thing to be a subject in the kingdome of Christ therefore let us labour to bee subjects to Christ in the kingdome of grace that wee may be subjects in the kingdome of glroy The second time that Pilate laboured to free Christ and to set him at libertie was after he had sent him to Herod it is said That he called together the high Priests and the rulers of the people and said unto them yee have brought this man unto me as one that perverteth the people and behold I having examined him before you have found no fault in this man concerning those things whereof ye accuse him no nor yet Herod for I sent you to him and loe nothing worthy of death is done unto him This ye see is the second time that Pilate sought to deliver Christ Which may teach us to be constant in a good course although things doe not succeed
condemne the Iewes because they repented at the preaching of Ionas and behold a greater than Ionas is here they would not repent at Christs preaching so say I the Theefe shall rise up in judgement and condemne this world in that he repented and turned to God when Christ was in his abasement on the crosse and they have not repented and turned to God now he is in his glory Thirdly hee was converted at the last houre of the day when hee came to dye all his life time he had neglected it and had not a thought it may be of it yet now at the last gaspe hee did repent him of his sins and turned to God which may teach us howsoever we have neglected our repentance and conversion in our life time and have not looked after it and it may be we had not a thought that way yet when wee come to dye it is high time to looke after it then or never but I dare not wish any man to deferre his repentance till the last gaspe for that is dangerous but the best way is to repent as soone as may be the reasons I will not stand to shew now because I have sufficiently spoken of them heretofore the world abuses this example of the Theefe and will therefore deferre their repentance till the last gaspe that they come to die and so make of a precious oyntment ranke poyson Now that it is a dangerous thing for a man to deferre his repentance till the last houre I make it cleare first because this is a singular example for there is but this one in all the Booke of God that repented at the time of death of so many thousand spoken of that have died without repentance therefore this is a dangerous president for any man to follow saith one There is but one example that no man may presume and there is one that no man may despaire Secondly hee repented no sooner because he was called no sooner for if he had beene called sooner in probability he would have repented sooner and turned to God as Augustine saith no man must defer his repentance for hee that was called the first houre of the day came the first houre and hee that was called the second houre of the day came the second houre and he that was called the sixth houre came the sixth houre and so he that was called the first houre did not deferre his comming till the fourth houre nor he that was called the sixth houre did not stay till the last houre but they came at the same houre of the day that they were called Which must teach us that when God calleth us we must not deferre the time or delay it but straightway turne to God saith Chrysostome God hath promised the pardon of thy sinnes if thou doe repent not when wee will but when God will give it thee and to that purpose Heb. 3. it is said To day if ye will heare his voyce harden not your hearts c. never deferre it till to morrow nor while the next day for it is a dangerous thing to deferre repentance but more dangerous to deferre it till the last gaspe Thirdly the effects and fruits of his conversion which are foure 1. He reproves his fellow theefe 2. He confesses his sinne and the punishment due unto it 3. His apologie and defence for Christ 4. His prayer that he made to Christ First the reproofe of his fellow theefe hence we observe three things 1. Of what he reprooved him 2. Vpon what ground he reprooved him 3. With what affection he reprooved him First for what he reprooved him for the want of the feare of God saith he fearest thou not God as if he should say if thou did'st feare God thou durst not speake as thou dost nor doe as thou dost it is the want of the feare of God that makes thee doe so hence we collect the reason why men runne into all disorder and sinne because they want the feare of God therefore men sweare be drunken runne into all prophanenesse and vilenesse because they are not afraid of the power of God nor of his wrath they thinke not of condemnation or of hell for if they were afraid of these things they durst not so doe therefore it is that the want of the feare of God makes men runne into all disorder of such Paul complaines Rom. 3. 15. Their feet are swift to shed blood and a number of other sinnes he reckons up that men runne into for want of this feare which the Apostle sets downe as a cause of all the feare of God is not before their eyes ver 18. for where this feare is not there is no sin so vile but men will be ready to runne into it so Deut. 25. 17. saith the Lord Remember what Amaleck did unto thee in the way when yee were come out of Egypt how he met thee by the way and smote the hindmost of thee even all that were feeble faint and wearie amongst you and he feared not God so it is the want of the feare of God that makes men runne into all disorder therefore it is a good signe when men bee afraid to sinne against God afarid of his power wrath dispeasure hell and damnation but when men thus feare God this stops them in sinne so Nehem. 5. 15. saith hee I durst not doe as the governours before me did because of the feare of God we read Iob. 31. 19 20. the holy man making his Apologie thus If I have seene any perish for want of clothing or any poore without covering if his â—ynes have not blessed mee and if hee were not warmed with the fleece of my sheepe If I have lift up my hand against the fatherlesse when I saw my helpe in the gate Let mine arme fall from my shoulder-blade and my arme bee broken from the bone and presently hee giveth a reason of it For destruction from God was a terrour to mee and by reason of his highnesse I could not endure Therefore it is a good thing to be afraid to displease God A man that dwels by the sea side as long as there is a wall or a banke though it flow fearefully yet thinkes himselfe safe so long as the wall holds but if it be once broken downe then he thinks himselfe in danger of drowning so as long as we have the feare of God to be a banke or a wall about us we be safe but if wee once breake this wall we are ready to be drowned with sinne and all disorder therefore it is good and profitable to have the feare of God alwayes before our eyes Secondly On what ground he reproved him because hee was readie to die aswell as he and yet it was not long before they should both come before God in judgement to answer for all their sinnes therefore now it is high time to feare God In like sort although our case bee not yet come to that
faâ—le as we see many times men fall in the Streetes by reason of the want thereof according to that Lament 4. 4. where it is said The tongue of the sucking Childe cleaveth to the roofe of his mouth for thirst Thirdly Extremitie of griefe and sorrow that was upon him for mans sin for the Schoolemen say that a sorrowfull heart drieth up the bones And these were the Naturall causes of his thirst All which was to shew that it was not a light matter to redeeme us but it cost him a great deale of pains and sorrow Therefore we must take heed we doe not cast away that for a little ease pleasure or profit that cost so much to redeeme us The Morall causes were First hee thirsted that we might not thirst for such is our sinfulnesse that we deserve not when wee lie on our sicke beds and come to die to have a drop of wine nay we are not worthy of a drop of wine to refresh us nor of cold water to coole us wee that have so many pots to drinke by the pound or by the dozens by the yard the time may come that we cannot have a drop of water to coole us with We see the rich gluiton that in all probability had his tasters and all varietie of daintiest dishes and rarest wines to please his palate in this life being in Hell desires but a droope of water to coole him and could not have it and this is the desert of our sinnes But Christ thirsted that wee might not thirst And therefore wee may say O blessed bee God for the thirst of Christ for it hath procured many a sweete drop for us The second cause that Christ thirsted was to fulfill a Scripture This is a point very observable that all that Christ did was to fulfill the Scriptures which is a phrase very common through the whole Booke of God I will instance onely in the Gospell by Saint Matthew Christ was borne of a Virgin to fulfill the Scripture chap. 1. 22. So also he was borne at Bethlehem chap. 2. 5. He dwelt in Nazareth vers ult Went and dwelt in Capernâ—um chap. 4. 13. onely to fulfill the Scripture and so in many other places both of this and the other Evangelists it is said Christ did so and so that the Scriptures might bee fulfilled whence wee learne this point of instruction That all that Christians doe must be to fulfill a Scripture wee must not looke to our owne ease and to our owne content but wee must carrie our eye to the Scripture to fulfill that This must be the reason why we read why wee heare the Scriptures or come to heare the Word preached why we pray and come to Church why we doe give to the necessitie of the Saints and why we doe the duties of our Callings all to fulfill the Scriptures As Marriners when they be at Sea howsoever the windes blow here and there yet looke to their Card and Compasse and eye that because it is their direction so Christians must doe how ever the winds blow here and there yet they must eye the Scriptures because it is their direction and keepe close to them when prophane wretches the sons of Belial be swilling and drinking doe they eye the Scriptures doe they that they doe to fulfill the Scriptures No verily except it be this Scripture in the 1 Corinth 10. 7. They sate downe to eate and drinke and rose up to play or this Iob 21. 13. They spend their dayes in wealth and suddenly goe downe to the grave so they shall have but small comfort of such fulfilling the Scriptures But let us fulfill the Scriptures as Christ did and then wee shall have comfort in life and death He fulfilled many Scriptures before and had but this one to fulfill so that hee could not be at rest till hee had fulfilled it So when we have fulfilled many Scriptures and be upon our sicke beds if there come one more into our mindes there is such a Scripture to be fulfilled such a neighbor to be reconciled unto or there is some wrong to be righted we should not bee at rest till wee have done it It is the manner of the World if they have fulfilled one or two Scriptures they take a dispensation for the rest if they come to Church in the forenoone they thinke they neede not come in the afternoone If they pray in the morning they may live loosely all the day after If they have done one dutie or two they have done enough But a Christian must doe all the Scripture commands and have an eye to all the commandements of God to doe them As David did I have respect to all thy Commandements and Psa l me 18. for saith he His Lawes are before mee and I did not cast away his Commandements Therefore if a man hath done a number of good duties that the Lord commands him and he remembers one thing that hee hath not done he must labour to doe it for we must not make conscience of some duties and neglect others but ought to make conscience of all the Commandements of God The third cause is that by his thirst wee might learne to be a thirst for all the Actious of Christ on the Crosse are for our example Therefore as Christ thirsted for water so we should thirst for the Spirit of grace As he said I thirst so a Christian man must say O good neighbour I thirst but what dost thou thirst for not for wine and strong beare but I thirst for Iesus Christ for sanctified graces faith repentance the pardon of my sinnes for Heaven and happinessse and for Gods favour Augustine saith there be divers thirsts in the world some thirst after wine strong drink some after goods and lands some after honour and preferment some after pleasure and some after blood But thou O man doe thou thirst after Heaven and happinese be athirst for Gods favour for the pardon of thy sinnes and for righteousnesse and then thou shalt bee satisfied for our Saviour saith Blessed are they that hunger and thirst after righteousnesse for they shall be satisfied Indeede there bee a number of Christians in the World every one of whom hath his thirst the covetous man after his goods the hatefull man for revenge but the Christian man he must thirst for Gods favour So David saith My soule thirsteth after thee c. therefore howsoever the men of the world thirst after lands and livings thou that art a Christian must thirst after Iesus Christ and for the pardon of thy sins and thou shalt bee satisfied when they with the rich glutton in Hell shall thirst and have not a droppe of water to refresh them or coole them Secondly how Christ carried himselfe in his thirst hee complained and cryed out and said I thirst which may teach us that the people of God are not stockes and blockes but they have sense and
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