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
it I And so true faith doth apply the word particularly to themselves historical faith doth not so but is like the Apothecaries boy that gathered herbes and simples for other mens diseases and not for his owne even so many men gather good things out of the word and others have the benefit of it and they have none all their comfort hangs on this to talke and speake of the judgements of God and of the good things that be in Him but it goes no further it doth not apply home the word and therefore it is another kinde of faith that wee must looke and labour for The second kinde is Temporary faith this kinde goes further than the first did For it doth not onely assent to the word of God that it is true but doth particularly apply it in part and there is also some unsoundnesse left behinde it this kinde of faith is spoken of in Matthew 13. 20. it is said to be the stony ground that brings forth fruit for a time all is not well with them for they do not continue they go away This is the common faith of the world to heare the word of God to apply it in some part so farre as it goeth with them but if it crosse them then it faileth and is carried away with the sway of corruption in them that as the weeds eate out the heart of the corne so corruption eateth out the heart of their saith Now it is called Temporary faith c. 1. Because it ariseth from Temporary causes 2. Because it is but of Temporarie continuance The temporary causes are three first because that men have a desire to get knowledge above the rest and to keepe Table-talke and to put downe others when they bee in company The second is to keepe credit with the world they would not be counted odde men and to bee pointed at this is the reason why Simon Magus Act. 8. beleeved became a great man in the world because he would not be pointed at or counted an odde man The third cause is worldly ease and benefit there is somewhat to bee gotten by it or some are afraide that if they doe not so as others doe they shall bee brought in danger of the Law As Iohn 6. 26. the people followed Christ but it was to be fed of him and in Numbers wee see the hope of liberty and the priviledges that the Israelites had made other to joyne with them So likewise Hester 8. 17. Many of the people of the land became Iewes for the feare of the Iewes fell upon them but wee must have a better ground than this if ever wee will be saved or blessed of God and saved at the day of judgement Secondly it is called temporary faith because it is but of temporary continuance for a time it is stony and hard at the bottome it doth not hold because it hath no roote it wants a roote of judgement and roote of affection First it wants a roote of judgement because they beleeve as others do and never heard otherwise they doe not beleeve it because God hath taught and revealed it therefore they are in danger to fall away but if they beleeved it because God hath spoken it and it is his will it is not all the world that could beare them over in it This wee see in the Primitive Church and in Queene Maries daies that the great Doctors and Schollers could not over-beare them although they were but poore men because they were rooted in judgment therefore if men will hold out unto the end they must labour to have this roote in judgement Psal 85. The prophet David saith I will hearken what God saith I will not hearken what the world my corruptions nor what men say but I will hearken what God saith Secondly in regard of affection a man must love the word esteeme it and set a high price upon it or else hee may well have a roote of judgement but no roote of affection and there will be no continuance and therefore dost thou love it and regard it be ready to apply it to thy selfe joy in it as the chiefest treasure and count it as the greatest blessing and be contented to part and to let all goe in regard of it Thirdly Miraculous Faith is a perswasion that God will use some men for some excellent worke to worke some miraculous thing this kind of Faith was in Iudas and many such others that Christ will say unto at the last day Depart from mee yee workers of iniquitie As what is it to cast out the divell and not to cast out a mans owne sinnes what is it to clense a Leper and yet cannot clense our selves from our corruptions to raise the dead and thou to lie still in thy sinnes to give sight to the blind and thou not see the good things of God to open the eares of the deafe and thou wilt not have thine eares open to heare the good things of God And therefore if thou hast justifying Faith to cast out thy sinnes corruptions thou hast a more excellent gift than to worke miracles to raise the dead to clense the soule Leper to give sight to the blind to make the dumbe to speake the lame to goe the deafe to heare for thou shalt goe to heaven when they they shall goe to hell Wee see Luk. 10. 17. c. When Christ had sent out his Disciples to cast out divells at their returne they came againe rejoycing and told him that the spirits were subdued through his name they rejoyced but our Saviour bids them not to rejoyce at this but rejoyce that their names were written in heaven And therefore if thou hast by true faith cast out thy sinnes if thou canst cast up thine eyes of faith to heaven and there behold and see thy name written this shall bee greater comfort to thee than the casting out divells The fourth kind of saith is true Iustifying and saving faith all is nothing without this faith in Christ this it is that must justifie and sanctifie fie us which faith is an assent to the whole word of God to make use of it to ourselves and a particular application of the promises of God made untous in Christ wherein we stand perswaded of our reconciliation in the blood of Christ Now there be three things required in this justifying and saving faith First there must be an assent to the whole word of God for it doth not beleeve God in one point and not in another but it beleeves the whole word of God The schoole-men say a true beleever maks no choice what point he will beleeve if God hath revealed them he will beleeve them all it is said 2 Cor. 10. 5. Casting downe the imaginations and every high thing that is exalted against the knowledge of God and bringing into captivitie every thought to the obedience of Christ it doth so bring under and captivate his wits that whatsoever Christ
Thirdly the effects of his speech 1 The third speech of Christ on the Crosse First the occasion of the speech First the party who was converted 1 Tim. 1. 15. Simile Secondly the time when he was converted 1 Simile 2 Simile 3 Danger of late Repentance 2 Thirdly the fruits and effects of the theefes conversion First the reproofe of his fellow theefe 1 Simile 2 Simile Simile 2 His confession of sinne and punishment due thereunto 1 2 3 His apologie and defence for Christ 4 The prayer which he made SERM. XXII Fourthly the theeves prayer 1 2 3 1 2 Simile 3 First what he prayed for Simile Simile Object Ans. 1 2 1 2 Thirdly what hee promised First Paradise First instruction Simile Simile 2 Instruction 2 His owne company 4 The time of fulfilling this Prophecie Object Sol. Quest Sol. Object Sol. Vse Matth. 27. 46. 1 2 SERM. XXIII Simile 1 The naturall cause of it Simile 2 By exiccation or drinesse 3 Extremiâ—â—e of griefe The Morall causes of Christs thirst 1 That we might not thirst 2 To fulfill a scripture 3 That by his thirst we might learne to thirst Math. 5. 2 Christs carriage in his thirst Simile Simile Simile 4 The event of his thirst Simile Simile SERM. XXIIII First what is meant by finishing Vse 1. Vse 2. Simile Vse 3. Quest Sol. 2 The time when he said it is finished 1 Simile 2 Simile Simile 3 By what actions all was finished Simile Vse Vse 2. SER. XXV Simile 1 To whom Hee commends his spirit Simile Simile Secondly what he commended 1 2 Thirdly the time when he commended his soule to God First danger Secondly dayly Simile Simile 〈…〉 Three Grounds whereon to commit our soules to God 1 2 3 5 What comfort we may have by Christs commending his soule to God 1 Simile 2 Simile SERM. XXVI 1 Why it was needful that Christ should die Simile Simile 2 Simile Simile 3 Simile Secondly the time when 〈◊〉 dyeâ— Simile Simile Simile Thirdly the manner of His death 1 Foure reasons why Christ died a painefull death 1 2 3 4 Simile 2 He died willingly 1 2 Quest Sol. 4 The manifestation of Christs death 1 2 Quest. Sol. Of the Paschall Lambe 1 2 3 4 5 SERM. XXVII 1 2 1 2 Zech. 13. 1. 1 For the guilt of sinne 2 The filth of sin Simile Simile 5 The power of Christs death 1 The Temple veilerenting Reason 1. Of the veile of the Temple reuting Simile Reason 2. Three times of Ceremonies 1 2 3 Reason 3. Reason 4. 2 The rending of the stones 3 The graves opened Simile 6 The effects of Christs death 1 2 3 4 5 Iosua 10. 24. SERM. XXVIII First the reasons why Christ was buried are foure Reason 1. Simile Reason 2. Simile Simile Reason 3. Simile Simile Reason 4. Simile Simile Simile Simile Secondly the Parties who buried Christ 1 Simile 2 Thirdly the place of his buriall First another mans grave Reason 1. Reason 2. Simile Secondly Iosephs grave 3 A new Grave Two causes why Christ was buried in a new Grave 4 It was in a garden Simile Simile 4 The manner of Christ buriall 1 2 3 4 5 Obser 1. Their readinesse to bury Christ 2 Observatioâ— 3 The fruite and benefit of his buriall 1 4 Waies to burie sinne Simile 2 Simile ARTI IV. Simile 3 Simile Simile Simile SERMON XXIX 1 Simile 2 Simile Simile Foure opinions of Christs descension into hell 1 2 The second Opinion 3 The third Opinion Object Sol. 4 The fourth Opinion 1 2 Object sol Simile Two more probable Opinions 1 Reason 1. 2 3 Object Sol. 4 5 6 Object Sol. Two reasons to prove the point 1 2 Object Sol. Object Sol. Two parts of the earth The second probable opinion Vse 1. Two Descents of a Christian 1 Simile 2 2 Sam. 6. 22. Simile SERMON XXX The first degree of his exaltation His Resurrection First three reasons why it was needfull that Christ should rise Simile Simile Reason 2. 1 2 2 The time when hee rose againe Reason 1. Why Christ rose no sooner Reason 2. Three Reasons why Christ rose no later 2 3 4 3 The manner how Christ rose 1 Obser 1. Simile Simile 2 Simile Simile 3 2 Christ when he rose left behinde him all Deaths ornaments Reason 1. 2 3 The Company he rose with SERM. XXXI Simile Simile 1 Who they were who did rise Difference of raising up godly and wicked Simile Secondly what number rose with Christ 2 Quest Ans. 1 Simile 3 When they did rise Simile Simile 4 What they did being risen 5 What became of those who rose 1 Simile Comfort for not knowing the moment of calling Simile Quest Ans. ART V. First why Christ appeared to Mary Magdalen Observation Six notes of Maries love 1 3 1 2 Simile SERM. XXXII 3 4 Simile Note 5 6 Simile Simile 2 The manner how Christ appeared to her Note Two causes why Christ put off Mary so long 1 2 Simile Simile 1 Consideration 2 Consideration Simile 3 The end why Christ did manifest himselfe to Marie 1 2 The second end of his appearance to Mary Quest Ans 1. Ans 2. Simile Simile Ans 3. 2 Whom she must tell Simile 3 What her message was A twofold Comfort first from his ascension 1 2 Secondly from his going to our Father 1 Circumstance SERMON XXXIII 2 Circumstance Simile Simile Simile Simile Simile â— Causes why men delight not to speake of the word 1 Simile 2 Simile 3 Secondly How Christ did manifest himselfe to them 1 2 Simile Quest Sol. Simile Two reasons why Christ could not be sâ—ene 1 2 Thirdly Christ joyned with them Simile Simile First Faith Three things a Christian is commended for 1 2 3 Secondly their weakenesse of faith Simile Simile Three hinderances of the Disciples faith 1 2 3 Simile Simile Simile SERMON XXXIIII Simile Simile Two reasons why we are so slow to beleeve the Scripturesâ— 1 Simile 2 Simile Vse 1. Simile 2 Simile Two wayes how Christ strengthens his Disciples faith First the necessity of Christs sufferings 1 Necessitie Simile 2 Necesstie Simile Quest Sol. Simile Three reasons why of necessity wee must suffer 1 2 Simile 3 Secondly Christ informes them of the utility of his Suffering Simile Fourthly confirmation to information Three trials to know when Christ will be gone from us 1 Simile 2 3 Simile Simile Simile Simile Geneâ—◠〈◊〉 26. Simile Simile Two things wherein every Christian should pray God to bee with him 1 Simile Simile 2 Quest Sol. 1 2 The first popish argument Sol. The second popish argument Sol. 2 Vses 1 Vse 2. Simile 1 2 SERM XXXV First their disposition Simile Simile Simile Simile Two Reasons of their meeting 1 Simile 2 2 Hee appeared when the doors were shut Simile 2 2 The manner how Christ did appeare Object Sol. Quest Sol. Vse Where wee are to seeke for peace 3 He shewed them his hands and feete Simile 2 Vse The third point the effects of Christs apparitiom Christs care to
Prophet of the Church and how he is the Priest hath beene shewed already it remaineth now to shew you how he is a King for it is nothing to admit him to bee the Prophet or to be our Priest unlesse we admit him to be our King Now that he is the King of the Church can no doubt for Psal 2. it is said I have set my King upon the holy hill of Sion and Zech. 9. he sayes O Daughter of Ierusalem behold thy King commeth unto thee c. And Luk. 1. 32. the Angell saith He shall be great and shall be called the sonne of the Sost High and the Lord shall give unto him the throne of his father David and hee shall raigne over the house of Iacob for ever and of his kingdome shall bee none end so we may see it is plaine that Christ was a King indeed Christ did refuse to bee a King Ioh. 6. 15. because they would have made him a temporall king there he departed into a Mountaine but when he was before Pilate Ioh. 18. 38â— Pilate asked him if hee were a King Christ telleth him For this cause was I borne and for this cause came I into the World that I should beare witnesse to the truth Now there be foure Kingly duties that Christ doth exercise towards his Church First Hee doth gather and draw Subjects to himselfe by his Word and Spirit it is not with the Kingdome of Christ as with the kingdomes of the world for first they be constituted and gathered and then they have a king set over them as we see in David his kingdome was constituted before hee was king but Christ hath not a Subject in his Kingdome but he must draw him for ther is no man that is born a subject of his kingdome but he must draw him out of another kingdome out of the kingdome of the divell to make him a subject in his kingdome so we have it Who hath delivered us from the power of darkenesse and hath translated us into the Kingdome of his deare sonne we see that Christ must draw us out of another kingdome to make us subjects in his Kingdome Iob. 10. 16. Other sheep have I also which are not of this fold them also must I bring This is a peece of his Kingly care to draw aliens and strangers unto himselfe to make them subjects in his Kingdome we see in experience if a goodly Kingdome be set up and great priviledges belong unto it men wilseeke to be subjects of it and yet Christ hath set up a kingdome and there are few that seeke to bee subjects of it notwithstanding all the kingdomes in this world are not like to it in regard of the glory and excellency and of the goodly priviledges that doe belong to it yet what ado hath Christ to make men his subjects he is someitmes drawing of a man twenty or thirty yeares ere he can make him a subject of his Kingdome Here wee are to consider the infinite goodnesse of God to us that when we were under the kingdome of the divell at ods and war with him yea even when wee were at defiance with him then hee was not contented till he had drawne us home to himselfe to be made subjects in his Kingdome here wee may wonder and admire at his goodnesse that when men were at warre and at defiance with him hee laboreth then to draw them unto repentance as Ezek. 16. 6. When I passed by thee and saw thee polluted in thine owne bloud I said unto thee when thou wast in thy blood Thou shalt live even when we be in our sins the Lord sheweth compassion unto us Act. 12. 7. When Peter was in prison and asleepe in his chaines the Angell of the Lord came and smote him on the side and bad him arise and the chaines fell off from his hands as the Angell brought him out of prison into the City and threw the Iron bolts from him so the Lord doth to us wee lie in our sinnes asleepe hee comes and strikes us in our consciences not on our sides brings us through the Iron gate places of danger and never rests till he have brought us into the Citty to make us subjects to his kingdome that were formerly ever subjects to the divels kingdome The second Kingly duty of Christ is That he governs his people by just and equall Lawes Psal 45. 6. he saith Thy throne O God is for ever and ever the Scepter of thy kingdome is a Scepter of righteousnesse Thou lovest righteousnesse and hatest wickednesse c. And Esai 7. The increase of his government and peace shall have no end he shall sit upon the throne of David and upon his Kingdome to order and to establish it with judgement and with justice from henceforth and for evermore so Christ is our King to governe us by just and equall Lawes this is the Kingly office of Christ therefore every one that will bee a subject to Christs Kingdome must be ruled and governed by his Lawes wee see men can be contented to be subjects to his Kingdome c. yet they will not be governed and guided by his Lawes for they will sweare though Christ saith Sweare not all he hath made a Law that we should not lye yet men will lye he commanded that men should not prophane the Sabbath and many will prophane it but every one that is a subject to Christs Kingdome must live by the Lawes of Christ it is a great fault that men professe themselves to bee Christians and yet will not bee ruled by his Lawes Ioh. 19. 7. The Iewes said they had a Law and by that Law Christ ought to dye Indeed it was a Law of their owne making for there is no Law of God to put an innocent and harmelesse man to death but it was a Law of their owne so wee make a Law to our selves that men may sweare or lye and whatsoever become of our neighbours looke to our selves but it is of our owne devising it is no Law of God the old Souldiers bowed the knee to Christ and yet they spit in his face they set a crowne of thornes on his head and put a reede into his hand so it is with the world still though they call him their father and king yet they will not bee ruled by him but even as it were spit in his face and set a crowne of thornes on his head this is that which the world cannot away with nor brooke that he should bee their king to governe and guide them they can be contented he should dye for them to save them but cannot indure that Christ should rule or raigne over them Luk. 19. assoone as Christ came amongst them they said Wee will not have this man to raigne over us so Psal 2. Let us breake their bonds and cast away their cords they cannot abide to bee tyed to Christ to bee tied to prayer and to holy duties this is such
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
which this is all that hee desires at our hands to make mention of his Name to the world that wee should speake in his cause and for religion this we see the Apostles did Act. 4. when they were rated and rebuked for speaking in the Name of Christ they made answer That they could not but speake of the things that they had both seene and heard so Hester 4. when the Iewes were in distresse saith Hester If I perish I perish as if shee should say Should I forsake the cause no whatsoever befall me I will venture my selfe if I perish I perish to this purpose Exod. 4. saith the Lord to Moses Goe thy way I will be with thy month from which words Augustine collects That if a man speake for the Gospell and in a cause of justice then God opens his mouth but if a man open his mouth to sweare lye deceive slander his neighbour or open his mouth against the Gospell then it is the Devill that doth open his mouth therefore it is a pitifull thing that Christ Religion and the Gospell is condemned and yet men will bee silent at it but doe not thou wonder in this case if Christ bee silent for thee at the day of Iudgement The second meanes that Pilate used was Mittendo by sending Christ to Herod for he hoped that the Iewes would not have followed him at all to accuse him or if they did hee should have found some favour and friendship from Herod seeing he was desirous of a long time to see him not out of any love to Christ to be saved by him draw any grace from him or take good by his presence but out of an humour and conceit he had touching him having heard of the strangenesse of his miracles that hee did that hee was a Iugler oâ— some cunning man that would have done seats this it was that made him desirous to see Christ So there be a number of men desirous to see Christ but they have divers ends some because they would be fed some because of his miracles some to get credit and favour amongst men to bee well accounted of but few seeke him to a right end to get grace and strength against sinne to bee quickened up in their affections as Iohn 1. 38. Iesus turned about when hee saw them that did follow him and said unto them What seeke yee So the Spirit of Christ askes us when wee come to the ministery of his Word what seeke yee if ye seeke for worldly ease preferment or credit amongst men then ye come to a wrong end but if ye seeke to Christ to have your graces encreased and to be strengthened against sinne then yee shall be blessed in your comming therefore when we come to the Word we must see that we come to a right end Now when Herod had not that that he looked for that Christ did not follow his humour hee fals a mocking of him puts on a white garment on him in derision and so sends him away this is a strange thing that Herod had a desire a long time to see Christ and now when he seeth him hee makes a mock of him and puts a white garment upon him though hee had done so much at Iohns preaching that he did many things wel heard Iohn gladly yet now he makes a mock of Christ here we may see what a dangerous thing it is to nourish sinne for if a man harbor some secret sinne though hee hath good affections and good graces it will eate out the heart of them so Herod harbord one sinne the taking his brother Philips wife and the nourishing of this one eate out the heart of all his good affections This was the case of Herod and is the case of thousands in the world though they be hearers of the Word and have reformed many a thing yet because they nourish some secret sinne they fall to bee mockers of Religion which eats out the heart of all their graces and of good affections as Matth. 3. our Saviour shewes that some seede fell in stony ground and sprang up and when the Sunne arose it parched withered and came to nothing because there were stones in the bottome so if a man have good affections if hee nourish one secret sinne all will come to nothing it will eate out all the heart of his graces The third meanes hee used to deliver Christ was jungendo by joyning Christ and Barabbas together for it was a custome at their feasts to let loose a prisoner now Christ was matched with a notable theefe that was in the prison one that was a traytor and a murtherer therefore Pilate thought they would not have chosen him that was so vile but would rather have chosen Christ but the Priests through envie stirred up the people who did chuse Barabbas and refused Christ this was a notable policie in Pilate and must teach them that have fine wits and politike pates to use them for Christ and not against him as Levit. 2. The Lord commands that they should offer fine flowre so if men have fine wits and fine policies God must have a handfull of them Psalm 22. David desires to be kept from the horne of the Vnicornes why was this though is were a good and sufficient horne yet it was a naughty head that did beare it so learning wit and policie is a good thing when it is in a good heart but if it be in a bad heart then we had need to pray to God as David did to keepe us from the horne of the Vnicorne keepe me from his policie his wit and learning a man that hath a good wit must use it for Christ and not against Him for if he doe God will destroy his wit and him In all the histories of the Heathen wee finde not the like example to that in the Bible of Achitophel whose counsell was as the Oracle of God and yet because he used policie and wit against God and not for God it was overthrowne by a plaine man so the Papists and Iesuits beyond sea are great Polititians have fine wits and goe far beyond us in their policies yet they have been often overthrowne in their deepe fetches and subtile plots and it hath pleased God to blesse us in our simplicity and weakenesse the reason whereof is because their policie is against Christ and the Gospell and ours is for it Thus much for Pilate Now for the people we see that they preferred Barabbas before Christ who was a traytor and a murtherer Christ being an innocent man and yet by the instigation of the Priests they chose Barabbas and refused Christ Now I dare say there is not any here but will be ready to condemne the Iewes that they preferred Barabbas before Christ but what doe we not as ill who preferre our vile lusts and sinnes before Christ For as Divines say in every choise and election there is a practicall discourse in the courâ— of a
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
feeling of their wants We see Christ complained of his thirst so we may complaine to God of our wants And is it not also as lawfull to complaine to men Yes but wee must be sure to use no unlawfull meanes to ease our selves but wait on God where we may see the difference between a true christian and a man of this worldâ— for the one may desire peace ease wealth and such like but there is a moderation in their desires not to have it with any coÌ„dition but by good means which if they thus obtaine not they can rest contented with the good wil of God so we may desire these things but not against the peace of conscience but the other the men of this world care not what means they use to have their desires as Matth. 4. when Christ was hungry the devill came to him and bade him turne stones into bread so the devill doth still when Christians are in want and necessity he will come to them and bid them turne stones into bread that is use unlawfull meanes put themselves upon bad courses to come out of it but wee must take heed of this if wee have not our desires yet wee must waite on God and be contented with his good will So Psal 123. the Church doth As the eyes of a servant looke to the hands of his master and as the eyes of a maiden to the hands of her mistris so our eyes waite on the Lord our God till he have mercy on us In like manner if we be in want or in any trouble we may desire to come out of it but we must use no unlawfull meanes only waite we must on God and be contented with his good will whatsoever it be in the use of good meanes Thirdly the time of his complaint When all things were accomplished when he had lost a great deale of blood and indured a great deale of paine All this time he held it to himselfe till he had set mans salvation in safetie and made that sure he never complaines of his thirst Wherein we may consider the marvellous love of Christ that till hee had made mans salvation sure did not looke to himselfe such a carefull eye he carried for our good and safetie Which love of Christ to us must teach us to shew the like love to him againe to forget our owne ease profit and pleasures that wee may doe service to him as Ioâ— did I have said he preferred the words of his mouth before my appointed food So Ioh. 4. Christ being weary set himselfe downe on a Well when his disciples were gone into the citie to buy meat in which time came a woman to draw water whom hee did convert after which when his disciples came againe with meat and would have had him to eate he made this answere That it was meate and drinke to him to doe his fathers will He had not so much regard to himselfe as to his Fathers will so it must bee with a Christian hee must passe by himselfe and care not what become of him so God may have glory Wee may see a worthy example hereof in Abrahams servant Gen. 24. 33 who being sent to get a wife for his masters sonne when there was meaâ—e â—et before him he could not eate till he had done his businesse he came about Now if a servant have so much care of his masters businesse that hee would not eate or drinke till hee had done it much more should we be carefull to do Gods will therefore when men have so much regard to their owne case and profit and passe by that which tends to Gods Glory this doth shew that there is not the like love to Christ we see in experience if a childe fall into the fire or water if the mother heare of it what businesse soever she hath shee lets all alone and cannot be at rest till she hath set her childe in safetie againe so it was with Christ he forgate himselfe till hee had set our saluation in safety and then he did thirst and we should shew as neere as may be the like love to Christ againe The fourth was The Event of his thirst Christ being on the crosse complaines of thirst Now is there any that brings him wine to comfort him or drinke to refresh him or water to coole him No but they give him vinegar to drinke And because it was not afflictive enough they gave him it with Hyssope to make it more bitter and sowre Here we may see the vilenesse of the souldiers to give such a draught to Iesus Christ our Lord and blessed redeemer in his extremity we are all ready to condemne them and that justly for it but I pray God we be not the men and women that doe the like For as Christ said vpon the crosse Sitio I thirst so be saith now to all the men and women by his spirit in the world Sitio I thirst what wilt thou stand still and gaze upon him or wilt thou not regard him I dare lay that there is never an one here but would be ready to say Lord what wouldst thou have what is it thou thirstest for Why I thirst not for the wine nor for the strong drinke nor for thy honey or thy milke But O man I thirst for thy salvation thy conversion thy Repentance and for thy faith And therefore seeing we heare that Christ doth thirst what wilt thou doe O man wilt thou give him vinegar to drinke as the souldiers did or wilt thou give him wormewood to drinke or temper a cup of poyson and give him Now the truth is There is no wormewood or gall so bitter to our taste as thy impenitencie hard-heartednesse and the sinnes thou livest in are unto Christ for every sinne we commit we doe as it were put a drop of poyson into a cup for Christ to drinke therefore whereas we condemne the souldiers we had neede condemne our selves and come home to our selves Let us therefore temper a better cup for Christ to drinke on than this let us repent us of our sinnes convert and turne to him this will satisfie Christ Wee reade in the English Chronicles of a Monke that got a Toade and pricked and pressed her inâ—â— a cup of wine and gave it to his Liege-lord to drinke Now I dare say there is never an one here but doth detest the fact But the truth is every sinne we commit we doe as it were temper such a cup of poison for Christ our blessed Saviour and Redeemer therefore I pray God whereas we condemne them for this vile fact that there be not just cause to condemne our selves SERMON XXIIII IOHN 19. 30. VVhen Iesus therefore had received the vinegar hee said It is finished AMongst the seven last words of Christ this is the sixth in order And it is a Song of Gratulation and a triumphing Song for the worke of mans Redemption and Salvation When Moses had led the children
in the comparison I shewed you a little before though a man turne his backe upon the Sunne and goe away from it yet the Sunne followes him with his heat light and beames so when we are going away from Christ he followes us with his kindnesse and followes us with his goodnesse and mercie so Christ did manifest himselfe to these two Disciples when they were going from him therefore let us thinke of the kindnesse and goodnesse of Christ Esay 55. saith the Lord I was found of them that sought me not It is a great mercy of God that he will be found of them that seeke him but a greater mercy that when men goe away from him and have not a thought of him then he to seeke after them The second circumstance is that although they were going from Christ and from Ierusalem yet they were talking of him by the way there was some sparkes and seeds of goodnesse left Now this Towne they went to was not a Towne of Religion though a Countrie Towne and it is very like that they went about country businesse yet as they went by the way they talked of Christ 〈◊〉 must teach us what manner of talke a Christian must have though 〈…〉 worldly businesse going to a Faire or to a Market or any other journey We read 2 Kings 2. 11. when Elias and Elisha went together they went walking and talking till a firie Chariot came and parted them tooke away Elias and left Elisha on his calling And what were they talking of not of money matters but of immortalitie and of Heavenly things so in the Acts when the Eunuch was on his way riding in his Chariot and had no body to talke with hee puls out his Bible and would have God to talke with him and to this end Deuter. 6. 7. wee have a Commandement from God to speake of his Word When wee rise when we lie downe when we goe by the way and when we be at our meate Thus Psal 37. 30. David saith The mouth of the righteous will speake of wisedome and his talke will be of judgement and he gives a reason of it because the Law of God is in his heart so a righteous mans mouth will speake of good things hee will be talking of Religion If a man have a Spring in his ground hee can hardly hold it but it breakes foorth into other grounds in like manner if there be a spring of grace and of goodnesse in a mans heart he cannot hold it but it will breake foorth and flow out to others therefore when men goe up and downe and never speake of the Word it shewes there is not a Spring of grace in them It is a good thing for a Christian to talke of Christ and of the worke of Redemption and of the great things that God hath prepared for them even when they are about their worldly businesse and labors and if it be a good thing to speake of Christ and of the Word when we be about our labors and businesse then it is much better to talke of the Word when we come from a Sermon and from hearing the Word preached on the Sabbath day or at other times Nehem. 8. 1◠It is said The people rejoyced that they had heard the law read unto them and that they did understand the sense of it so when wee heare the Word of God preached we should goe away rejoycing that we have heard it and understood the sense of it Luk. 2. 44. When they returned from Ierusalem from the feast they went in Troopes and a great company together the reason was because they might speake of the good things that they had heard so it is a Christians dutie to goe in companies together to conferre of the good things they have heard We see when men come from the Sea they will speake of the Sea or from the Warre they will speake of the Warre or from the Market they will talke of the Market and if men have beene at their worke they will talke of their worke but many times wee goe to a Sermon and speake not a word of that the Marriner may speake of the Sea the Souldier of his Warre the Husbandman of his Markets but it is a pittifull thing that Christians will not speake of the good things they have heard out of the Word of God There be three causes why men doe not speake of it The first a prophane contempt of God and goodnesse because they desire to have as little to doe with him as may be as the divels Matth. 8. 29. cryed out and said What have wee to doe with thee Iesus thou Sonne of God so they say What have we to doe with God and goodnesse and as in Iob 21. 15. the wicked said who is the Almightie that we should serve him and what profit should we have if we should pray to him The second is want of caution that 〈…〉 watchfull over their wayes but suffer a great deale of idle speech to come from them as the waste water of a conduit for many men doe not consider that they shall answere for every idle word not onely for the bad words but for the idle also that tend to no good end Wee see in a conduit there is not onely a pipe to let out the water but a cocke also to hold it in so we must have a cocke as it were to keepe in our speeches therefore as David praieth Psal 141. 3. Lord set a watch before the doore of my lips so we must goe to God and pray him to set a watch before the doore of our lips The third is want of love to our brethren because wee doe not love them therefore wee doe not speake of good things to them for if wee did love them then wee would be ready to impart the good things that God hath made knowne to us The second generall point is how he did manifest himselfe unto them and that was first when they were talking of Christ by the way then hee came and did joyne himselfe unto them Here wee see the blessing of God upon good talke let men talke of Christ when they be going on their way and when they be at their labours when they be journeying and they shall finde the blessing of God upon their speeches therefore wouldest thou have Christ present at thy table and at thy labors and as thou goest by the way then speake of him for there is such a drawing power in good speech as it will draw Christ to thee and let us speake of him and of Religion and then we shall finde the blessing of God upon us but as long as there is filthy speech and cursing amongst us Christ will not come to us but that will drive him away from us Secondly in the manner we may observe that Christ did manifest himselfe and they did not know of it their eyes were
doe not see it Secondly though a Christian fall yet he fals not finally he shall not be forsaken for ever it is but for a little time as Esay 54. 7. For a small moment have I forsaken thee but with great compassion will I gather thee in a little wrath I hid my face from thee for a little season but with everlasting kindnesse have I had compassion on thee So in another place it is said Though heavinesse endures for a night yet joy commeth in the morning I have shewed you heretofore that it is with a Christian as with a man in a swound bring a man then to the fire rub and chafe him and put a little Aqua-vitae in his mouth if there be any life in him he will recover againe So it is with a Christian in his fals if he be brought to the meanes to the Word preached to prayer or to the use of the Sacraments if there be the life of grace in him he will recover againe so then God doth not forsake a Christian finally The Vses are First seeing God doth not forsake totally and finally wee may see what a comfortable estate it is to be a true Christian hee may have assurance that God will not forsake him for ever this is an excellent priviledge and prerogative that a Beleever hath his friends and kindred may forsake him but God will never therefore such a man may say by himselfe privately Lord I thanke thee although my friends and my kindred have forsaken mee yet thou hast not on thee I will rely and put my whole confidence in thee for thou hast promised that whilest I trust in thee thou never wilt forsake mee And this is a sweet comfort that a Christian may have a servant may be forsaken of his master as the Amalekite was 1 Sam. 30. 13. and a childe may be forsaken of his mother as Moses was Exod. 2. 3. a husband may forsake his wife one friend another but God will never forsake them that be his servants Secondly seeing God doth not forsake his finally nor totally let us labour to be one of his servants and then we have an evidence that God will not leave us not forsake us a father may forsake his childe a master his servant a land-lord may cast off his tenants but God will not forsake them that doe depend upon him if wee be his servants then wee have an evidence to shew whereby we may assure our selves when all else leave us yet God will not forsake us Thirdly seeing God will not forsake us finally and totally it is a shame for us to forsake him the childe hath greater cause not to forsake the mother than the mother hath to forsake the childe for the childe cannot live without the mother but it is like to starve and perish but the mother can live without the childe so we have greater cause not to forsake God than he hath to forsake us wee cannot live without him and he can be glorified though we were in hell Therefore seeing God hath not forsaken us it is a shame for us to forsake him The third thing is To know what the cause is that God forsakes his people To answer briefly It is for sinne Why is sinne such a great matter that it will make God forsake his creatures I answer it is sinne and nothing but sinne let a mans estate be what it will be never so rich or poore if hee doe not repent his sinnes but live in them and commit them from day to day it will cause God to forsake him therefore art thou poore or rich doe not sinne against God and live in it without repentance for it will make God to depart from thee For looke what was the cause that God did forsake his owne Sonne the same will make him forsake thee Now sin was the impelling cause that made God forsake his Son for when he found our sinne upon him by imputation he forsooke him awhile therefore consider with thy selfe if God would not spare sin but punish it upon his owne Sonne though it were but imputed to him then it is sure if he finde sinne upon thee he will forsake thee if thou repent not for it for if God spared not the Angels when they had sinned neither spared his owne Sonne when he found our sinnes imputed unto him surely he will not spare thee unlesse thou repent howsoever thou do not find it in time of health and peace yet when the day of death or the day of judgment commeth thou shalt see thy selfe forsaken of God O that the wicked would consider this that if they live in their sinnes and doe not repent God wil forsake them It was sinne that made God depart away from his Temple and from his own house as Ezek. 8. 6. saith God Sonne of man seest thou not what they doe even the great abominations that the house of Israel committeth here to cause me to depart from my Sanctuarie So we see that sinne made God to forsake his owne house and the place that he had appointed for his owne glory if wee provoke him by our sinnes he will depart from us unlesse we repent Fourthly How a Christian should cary himselfe when he finds himselfe to be forsaken of God This may we see in the famous and memorable example of Christ for looke how Christ carried himselfe when he was in shew forsaken of God so should we carry our selves when we likewise finde our selves forsaken of him Now Christ carried himselfe 1. Mournefully for he did in that bitternesse come to God 2. Patiently he did not murmure or grudge against God 3. Holily First he carrieth himselfe mournefully he did bitterly complaine to God when he saw himselfe to be forsaken Now as Christ carried himselfe mournefully when he saw himselfe to be forsaken of God so wee should mourne and bitterly complaine to â—od when we see our selves forsaken of him as 1 Sam. 7. 2. wee see the people of Israel lamented after the Arke twenty yeeres together all the while being without it so we should weepe and lament many daies together so long as we finde our selves forsaken of God Ioh. 20. when Mary had lost Christ shee seekes for him and standeth weeping by his Sepulcher saith Christ to her Woman why weepest thou to which she answered they have taken away my Lord and I know not where they have laid him I have good cause to weepe they have taken him away or I have lost him in whom I have laid up all my hope comfort and joy so a Christian man or woman may say when he findes himselfe forsaken of God I have good cause to weepe and mourne many a-day together for I have lost Christ hee is departed from me in whom all my joy and comfort was laid up Secondly Christ did carry himselfe patiently he did not murmure and grudge against God for as a learned man saith these
words My God my God why hast thou forsaken me are not words of expostulation and reasoning with God but of a mournefull complaint As Christ carried himselfe patiently when he was forsaken of God so wee should carry our selves patiently in our crosses never murmuring nor grudging against God so wee see David did Psal 39. 9. I was dumbe and said nothing because thou didst it and Mich. 7. 9. The Church saith I will beare the indignation of the Lord because I have sinned against him c. Augustine saith The devill is like unto a dogge if a man be at dinner the dogge sits and waits to see if a crumme fall downe or a bone so long as they give him a bone or a crumme the dogge will still wait one shall not be ridde of him but if you give him nothing the dogge will be gone so the divell doth with us he waits upon a Christian when he is under affliction to see whither he will let fall a word of murmuring or grudging against God if he doe he will wait still but if he doe not he will be gone Thirdly Christ carried himselfe holily first in that he did rest and rely himselfe upon God by faith though he did not feele a dramme of comfort so we should carry our selves holily to rest our selves on God by faith though we feele no comfort as Iob did Though thou killest me yet will I put my trust in thee so Ion. 3. saith he out of the belly of hell I cryed unto the Lord. Secondly Christ did not onely carry himselfe mournefully and patiently but he laboured to recover himselfe to his former feeling of Gods favour againe by prayer so ought we not onely to rest and rely on God by faith but labour to recover our selves to our former feeling of Gods favour againe as when trees are dead at the top wee lay fresh moulds to the roots to make them revive againe so we should labour by the use of good meanes prayer and such like that wee may revive againe to our former comforts joy and feeling of Gods favour Thus what Christ suffered of God we have already spoken of now we are come to speake What he suffered of men for such is the desert of sinne that it deserveth to suffer of God and man and of every power that is able to make us suffer therefore Christ standing in our place and roome being our surety and pledge it was needfull that hee should not suffer onely at the hands of God but of man also as our Saviour tels his disciples Matth. 17. 22. The sonne of man shall be delivered into the hand of men and they shall kill him but the third day hee shall rise againe so Christ did not onely suffer at the hands of God but of men also and as Christ suffered for us leaving us an example that yee should follow his steppes 1 Pet. 2. 21. therefore Christs example must teach us to be contented not onely to suffer of God but of men also This our Saviour foretels Matth. 10. 22. Ye shall bee hated of all men for my names sake of this the Church complaines Psalm 66. 12. Thou hast caused men to ride over our heads wee went through fire and water And Psal 124. 2. If it had not beene the Lord who was on our side may Israel now say if it had not beene the Lord who was on our side when men rose up against us then they had swallowed us up quicke c. so a Christian man must looke for this not onely to suffer at the hands of God but of men also It is a corruption in the world that men can bee contented to suffer at the hands of God when sickenesse lamenesse or blindenesse come then they can say sinking and stooping downe that it is the Lord let him doe as pleaseth him but are impatient when they suffer at the hands of men it is not enough to be contented when God laies any thing upon us as sicknesse lamenesse and the like for wee ought also to be contented to suffer at the hands of men losse of goods mockings evill speakings to be hated and despised and to be impeached in our good name as those Christians spoken of Heb. 11. suffered with joy cruell tortures bonds imprisonments the spoyling of their goods c. To helpe us herein there are three Reasons that may make us contented and patient to suffer at the hands of men First because wee suffer nothing at the hands of men but that which God hath appointed decreed and determined therefore what art thou that resisteth that which God hath appointed for as the Primitive Churâ—â— quiets her thoughts with the providence of God saying Act. 4. 27. For doubtlesse against thy holy Sonne Iesus whom thou hast annointed both Hâ—rod and Pontius Pilate with the Gentiles and the people of Israel were gathered together for to doe whatsoever thy hand and thy counsell had determined before to be done and David 2 Sam. 16. 10. when Shemei cursed him and Abisha the sonne of Zerviah would therefore have taken away his head saith David what have I to doe with you yee sonnes of Zerviah So let him curse because the Lord hath said unto him Curse David So should wee still and quiet our selves in any affliction with this consideration What there is not any thing that a man can suffer but it is by Gods appointment Secondly because wee suffer nothing but that we have justly deserved in regard of God though it may bee in regard of men we have not deserved it Ierem. 10. 19. This is my sorrow and I must beare it I suffer nothing but that which through my owne folly and sinne I have brought upon my selfe it is my sorrow and I will beare it and so in Mich. 7. 9. I will beare the wrath of the Lord patiently because I have sinned against him Thirdly because there is nothing that wee suffer but it tends to our good although it seemes to be contrary yet by a secret hand of God it all turnes for the best as Rom. 8. 28. And we know that all things worke together for the best unto them that love God I have shewed you heretofore that in clocks there be some wheeles turne one way some another way yet all tend to make the clocke goe so there be many strange motions in the world some runne one way some another as it were against us and yet by a secret hand of God that doth carry them they tend all to our good by this cunning workeman God almighty Hence wee learne that wee must bee patient and contented to suffer at the hands of men too But what men did Christ suffer of were they good men then the matter had been the lesse but he suffered of vile and wicked men as saint Paul saith Heb. 12. 33. Consider therefore him that endured such contradiction of sinners Which may teach us not onely to be content to