former This Righteousnesse is a grace of God whereby the beleeuer is inclined vnto honest actions according to the prescript of Gods law When I say a grace of God I vnderstand that righteousnesse whereof a man in the state of grace is by grace made partaker and exclude all that originall righteousnesse which was set in the nature of man by his creation whereby he was wholly conformable to the image and righteousnesse of God further saying that the beleeuer is hereby inclined to honest actions three things are implied 1. That this righteousnesse is not that imputed righteousnesse of Christ which is a most exact conformitie of the humane nature of Christ with all his actions and suffrings performed of him in our stead with the whole law of God whereby we are wholly couered as with a garment in the sight of God but rather a fruit of that namely that infused and inherent righteousnesse wrought in the heart of euery beleeuer by the singer of the spirit whereby the image of God is daily renewed and repaired in him and so himselfe inclined to workes of righteousnesse to which he is now created 2. That subiect of this righteousnesse is the Beleeuer for all the workes of vnbeleeuers whose mind and conscience are defiled Tit. 1.15 inward or outward cannot be other then sinne and vnrighteousnesse 3. That the next efficient cause of it is liuely faith beeing the instrument of the holy Ghost by which he begetteth this righteousnesse wheresoeuer it is now faith produceth this righteousnesse in vs not as it is an excellent gift of God nor as an excellent qualetie in vs but only as it is an hand or instrument apprehending and laying hold vpon Christ who iustifying vs by his owne righteousnesse imputed and by his spirit regenerating and sanctifying our natures is the verie proper cause of this infused and inherent righteousnesse The last words in the description according to the prescript of Gods law shew that then a worke is righteous when it is framed according to the right rule of the law of God it being the onely perfect rule of all righteousnesse Mens laws are rules also but imperfect and no further yet so farre bind as they are agreable vnto Gods The second point is the working of righteousnesse wherein 1. the order 2. the manner The order is in the words first to feare God and then to work righteousnesse all the duties of loue must be founded in faith and the feare of God for whatsoeuer is not of faith is sinne and the feare of God is the very seede and life of all true obedience which the wise man implyeth when he calleth it the head and beginning of wisedome that looke as all sence sloweth from the head so all heauenly sence and motion from the feare of the Lord. Which sheweth that many men beginne at the wrong ende in the matter of their obedience some thinke they doe God high seruice if they come to Church say some prayers heare a sermon things not to be dissalowed but know not how fâ—rre they are from pleasing God herein because they bring not hearts renewed with faith and repentâ—nce nor soules possessed with hope loue and the true knowledge of God without which the Lord accounteth their sacrifices but maimed and professeth his hatred against them others place all their holinesse and obedience in the workes and duties of the second table If they be liberall to the poore iust in their dealing sober and ciuill in their conuersation though they liue in grosse ignorance of God and his word vtterly carelesse of the wayes and worship of God yet conceiue themselues in as good case as any other man which is all one as to account that man a liuing man who hath no head the feare of God being to true religion euen as the head to the bodie of a man besides that they thrust the second table into the place of the first inverting the order of God yea they pull and breake a sunder the two tables which the Lord hath so nerely conioyned Now for the right manner of working righteousnesse it appeareth in these rules 1. It setteth all the rule before it and endeuoureth in all if it were possible to fulfill all righteousnesse for seeing all the commandements of God are truth and righteousnesse they are all without exception to be obserued And this although it be necessarily implied in the text yet is it else-where expressed Deut. 5.29 Oh that there were in them such an heart as to feare me and keepe all my commandements A second thing required is diligence which must needes attend feare How diligent a vertue feare is appeareth in Iacob who beeing to meete his brother whom he feared could not sleepe all night and in Abraham who hauing a most difficult commandement to slay his sonne yet rose early and went three dayes iourney without reasoning the matter But what mooued him hereto surely the Lord himselfe sheweth the true cause Gen. 22.12 Now I know that thou fearest God seeing thou hast not spared thine only sonne 3. Delight in the workes of righteousnesse which also attendeth the feare of the Lord Psal. 112.1 Blessed is the man that feareth the Lord he delighteth greatly in his commandements both to thinke of them to speake of them and to doe them Whereas the worldlings heart speach and affection is taken vp with his gaine commoditie rents and income For as the feare of God it selfe is not a seruile and slauish feare for punishment no more is that obedience which proceedeth from it forced or wrung out but as it is such a feare as delighteth greatly in Gods commandements so the obedience is such as is offred from a willing people like a free will offring which they must only offer whose heart encourageth them and whose spirit maketh them willing 4. Continuance in working for this is another propertie of the true feare of God that it respecteth not only all the commandements but alwaies and seeing Gods feare is to keepe the heart continually and that man is blessed that feareth alwaies this inseperable fruite of it working of righteousnesse must neuer wither or faile in the godly who are exhorted to passe the whole time of their dwelling here in feare to walke with God as Henoch did and to haue their conuersation in heauen that is their whole practise and course and not a part of it only Hence therefore is affoarded an other ground of exhortation namely that howsoeuer this is not such a righteousnesse as wherein we can stand before Gods iudgement seat not beeing euerie way answerable to the lawes perfection yet we want not good reason to take vp the practise of it in the manner prescribed Seeing 1. it is commanded by God Psal. 4.6 offer to God the sacrifice of righteousnesse 2. It pleaseth him and makes vs also pleasing vnto him for the former Psal. 11.7 The righteous Lord loueth righteousnesse the
not now to deale with profane and lewd persons but such as the Lord had sanctified to himselfe according to the vision and voice What or whome the Lord hath sanctified account not thou profane vers 15. Whence 1. we haue in this holy man a mappe of humane frailtie in which we may see how heauie the best are to their duties for was it not long before giuen Peter in charge to teach the Gentiles was not his commission large inough when among other disciples he was dismissed by Christ himselfe to teach not onely the nations but all nations Had not he heard often from the mouth of Christ and read in the writings of the Prophets that the Gentiles must be called in that the tents of the Church must be enlarged her courteins stretched ouâ— and that their owne sound must go ouer all the world yet Peter had forgotten all this and as though Christ had not beene come or as if himselfe had neuer conuersed with him he would still vphold the difference of peoples which his Mr. had destroyed confine saluation to the Iewes only as if Christ had not been a common Sauiour of Iewes and Gentiles he must haue new visions and voices to lift him vp to his dutie or else he cannot be brought so much as to acknowledge it Let vs looke vpon this example to condemne our owne corruption by it yea to watch ouer it least following as we are too prone the streame of it we be carried away from the most essentiall duties which by our calling either generall or particular are by God enioyned vpon vs. Let the Popish guids also looke vpon this example and tell vs whether Peter erred not 1. in iudgement 2. after Christs promise 3. in a weightie matter forgetting his commission and calling yea and the calling and saluation of the whole bodie of the Gentiles all which he failed in And then whether it be a sound ground vpon Peters person or any promise made to him to build their Popes immunitie and freedome from error in matter of faith so long as he sitteth in Peters pretended chaire Secondly In that the Apostle Peter secretly implyeth an acknowledgment of his error we haue in him a worthy patterne of a speciall grace to be practised of vs all namely vpon better grounds to lay aside any errour in iudgement or practise although neuer so long held or stifly maintained of vs before and not be ashamed to professe that we so doe which vertue is a sound fruite of humilitie and argueth a good heart which is in loue with the truth for it selfe and esteemeth it aboue his owne estimation the obseruing whereof would cut off infinite controversies which could neuer be carried and continued with such burning heate in the Church of God if the contention were not many times more for victorie then for truth and rather least error should be acknowledged then that truth should triumphe ouer it Thirdly in this preface euery Minister is taught wisely to cut off and remooue such lets as might hinder his doctrine among his hearers and contrarily to winne by all good meanes such credit to his person as that he may preserue a reuerent estimation of himselfe in the hearts of his people So did the Apostle here and not without cause seeing the acceptance of the person of a Minister is a great furtherance for the entertainement of his doctrine not that the faith of God ought to be had in respect of persons but because mans weaknesse carrieth him beyond his dutie herein And againe Satan and his instruments seeke exceptions against their persons whose doctrine is without exception well knowing that where the person is not first receiued hardly will any doctrine from him be embraced Matth. 10.14 he that receiueth not you nor your words Whence the Apostle Paul was constrained to be much and often in the iustifying of his person calling and conuersation because to hinder his doctrine the false Apostles by all these laboured to bring him into contempt Nay our Lord Iesus himselfe was forced often to averre his person to be diuine his calling to be heauenly and his conuersation holy and without sinne because the Iewes were euer hence disgracing his doctrine because of the meanes of his appearance Now whosoeuer would retaine reuerence authority among his people must shewe forth 1. conscience of his duty 2. loue to his peoples soules and bodies 3. a wise and vnblameable carriage and conuersation these things if he doe not he hath more disgraced himselfe then his people can Of a truth I perceiue that God accepteth not of persons By person is not here meant the substance of man or the man himselfe but the outward qualitie appearance or condition which beeing offered to the eie may make a man more or lesse respected such as are wealth honour learning parentage beautie or such like here called the face of a man for which God accepteth not nor reiecteth any man he accepteth not the persons of Princes saith Elihu nor regardeth the rich more then the poore they beeing all the worke of his hands And applyed to the Apostles purpose is as if he had said I now indeed clearely perceiue that the Lord hath no respect of any dignitie or priuiledge in any people aboue an other that he should powre his grace vpon one more then an other vpon the Iew aboue the Gentile vpon the circumcision aboue the vncircumcision vpon the seed of Abraham according to the flesh aboue the rest of the nations and kinreds throughout the world Now I see that the righteous iudge of all the earth can be no accepter of persons For 1. this were to esteeme men by adiuncts and qualities and not by their essence and substance of grace and pietie thus should the rich man haue beene preferred before Lazarus and the proud Pharisie before the penitent Publican 2. this were to iudge by inconstant things for all these outward respects passe away as the figure of the world it selfe doth whereas the iudgment of God is most vnchangable and therefore grounded on things vnchangeable 3. it were a most vnequal valuatioÌ„ to compare much more to preferre things which are in no proportion of goodnes to the things which are vndervalued for betweene temporall and eternall heauenly and earthly things can be no proportion 4. he which hath forbidden vs to iudge by the false and crooked rule of sence sight reason and such things as are before vs cannot himselfe doe so both which points are plainely prooued 1. Sam. 16.7 The Lord biddeth Samuel beeing to chose one of the sonnes of Ishai to be king looke not on his countenance nor on the height of his stature and addeth this as a reason for God seeth not as man seeth man loooketh on the outward appearance but the Lord beholdeth the heart Obiect But when the Lord passed by all the rest of the nations and chose Abraham and his â—eede did he not accept
when they had seene the miracle said This is of a truth the Prophet that should come into the world Thirdly to confirme the truth of his doctrine and consequently our faith in the same Ioh. 11.14 Lazarus is dead and I am glad that I was not there for your sakes that yee may beleeue and cap. 14.11 Beleeue me at least for the workes sake Obiect But the Prophets and Apostles also wrought miracles and therefore they cannot argue him more extraordinary either for his person or office then they were Answ. Yes because there was great difference betweene his miracles and those that were wrought by Prophets and Apostles For howsoeuer all of them conspired in the maine ende of them which was to confirme the same doctrine together with the diuine person and office of Iesus Christ as also in the substance of them all of them in both beeing such workes as transcend the power reach and lawe of all nature created yet differ they much 1. in the manner of working Christ wrought his miracles by his owne power and strength Luk. 6.19 The whole multitude sought to touch him for vertue went out of him and he healed them all But they wrought by Christs power and acknowledging themselues but instruments disclaime all power in themselues that all the glorie might be Christs whose also the workes done in and by them are Act. 3.12 Why stand yee gazing on vs as if wee by our owne power or godlinesse had made this man goe The God of Abraham Isaac and Iacob hath glorified his sonne Iesus and his name hath made this man sound vers 16. Yea in the working they shewe themselues instruments As Moses commandeth the sea but he is bidden take his staffe Elizeus diuideth Iordan but he must vse his cloake Ioshuah diuideth Iordan but by meanes of the Arke but when Christ commeth to still the sea he doth it by his verie word and command which is so powerfull as the very sencelesse creatures obey it So also the Apostles in working miracles alwaies chāge their stile from Christs Act. 3.6 In the name of Iesus Christ I say to thee rise and walke Act. 9.34 Peter to Aeneas Iesus Christ maketh thee whole arise But Christ comming to a sicke person saith Mar. 5.41 Maide I say to thee arise yea to a dead man as to Lazarus I say to thee arise So the Apostles in casting out devills commanded them in the name of Iesus Christ to come out Act. 16.12 But Christ saith Come out of the man thou vncleane spirit charging them in his owne name 2. The Prophets and Apostles had not that habituall power to worke miracles when they would nor could not at any time but euen then when they were commanded by the spirit But Christ could when he pleased not beeing at the command of any other but hauing euer that power with him which could command whole nature so as Christ onely went about doing good by his owne power and word and no Prophet or Apostle could so doe it and this power was habituall in him which in them was present onely in some extraordinarie motion Quest. But was not the holy doctrine of Christ sufficient and powerfull enough of it selfe without miracles Ans. His doctrine was such as ought to haue beene receiued for it selfe if there had beene no addition of miracles which onely serue to helpe our weakenesse whose incredulitie is such as except wee see signes and wonders we will not beleeue whereas we must striue to say with the Samaritans that we beleeue not now for the miracle but because our selues haue heard him Obiect But how can these miracles infallibly confirme his doctrine or person seeing it is graunted to wicked men also to worke miracles as Pharaohs inchanters Simon Magus the Man of sinne yea one may remooue mountaines who wanteth loue and many shall say in the day of iudgement Lord wee haue cast out deuills in thy name and done many great things to whom he shall answer depart from me I neuer knewe you Answ. There is maine difference besides the former betweene the true miracles of Christ himselfe and his Apostles and all those wonders and strange things which God iustly permitteth to be effected by Satan and his instruments First in their substance or beeing for in a true miracle the thing is the same that it appeareth to be and hath true and reall and not onely seeming effects Moses produced a true serpent and very blood whose effects were the eating vp of the enchanters rods and the killing of the fish but the other are lies and not the things which they seeme to be called by the Apostle lying wonders meere sorceries iuglings sleights deluding the sences in stead of Samuel himselfe offering but a shape or appearance of him to Saul Thus Pharaohs inchanters by iugling made no serpent nor blood but the appearance of both for the text saith expressely it was done by sorcerie Such lying wonders are the Popish miracles the sweating of their images the bleeding of some of their hoasts the motions of their images their speach their weeping most of them effected by slight and knauerie and many other by sorcery and iugling Obiect But was not that a true and reall effect of the deuill when he stirred vp winds and blewe downe Iobs house and slew his children Ans. Yes but no true miracle because it was done mediately by the naturall causes for he knoweth well the matter of windes and the manner of generating them and by Gods permission can gather much matter together and ioyne himselfe with it to make it farre more violent raging and fitting to his purpose then ordinarie but all this while exceedeth he not the compasse of nature which all true miracles doe The like must be said of the fire which he brought downe from heauen vpon the cattle and seruants of Iob he created it not for creation is the sole and proper action of God but added combustible matter together and brought fire to it by his power and agilitie And thus also he infected the aire corrupted Iobs humors and smote him with sore boyles from top to toe In one word all the worke of Satan and his instruments in such strange euents is nothing else but either the deceiving of the senses or coniunction of naturall causes to deceiue by And by the way let the Romane Church consider what kind of miracle their transubstantiatiō is seeing in euery true miracle euerie thing is as it appeareth to be and there is no appearance but of bread Secondly in the end and vse true miracles alwaies confirme true doctrine alwaies tend to the glorie of God and saluation of men but all these false miracles as they be lyes To they tend to lyes to confirme false doctrine to impaire Gods glorie to hinder the saluation of men yea to further and hasten their damnation The miracles of Moses tended to the dismissing of Gods people according to Gods
righteous man done which of them could accuse him of sinne or might not hee haue taken his enemies booke vpon his shoulder and haue bound it as a crowne vnto him yes verely the Apostle hath told vs in the words before what Christ had done hee had gone about spent all his life in doing good vnto the Iewes but they returned him euill for good to the greefe of his soule and therefore as Dauid lamenteth the death of Abner how died Abner his hands were not bound nor his feete cheyned but as a man falleth before wicked men so did hee fall that is Abner was a valiant and worthy man and so would haue acquitted himselfe if hee could haue mette his enemie face to face and had not beene wickedly and trecherously slaine by Ioab euen so Christ continued a worthy person although according to the counsell of God hee fell before wicked men through malice and enuie and as Dauid amplified both the sinne and the punishment of such a wretch as so cowardly slew Abner when he said know ye not that this day a great Prince is fallen in Israel euen so the sinne of the Iewes was hereby heightned that a great Prince fell in Ierusalem and the seueritie of Gods iudgement lyeth heauily vpon them till this day in that both a mightie God and innocent man was withall extremitie of rage and furie pursued euen vnto the death Fourthly note in these Iewes what an inbred malice there is in wicked men against Christ and his members for it is neuer without matter to worke vpon if it cannot accuse iustly of euill it can vniustly condemne for doing good this Christ sheweth Ioh. 10.32 Many good workes haue I done for which of them do ye stone me They answer him no but they stone him for blasphemie so something shal be pretended as blasphemie treason mutinie faction or some such thing and a forme of lawe shall be followed nothing in the world is more easie then to finde out a lawe to put Christ to death by for that is the conclusion of all wicked lawes Christ and his members must die by them but whatsoeuer be pretended against them it maketh much for the glorie of God the patience of his Saints and the iust ouerthrowe of his enemies that whatsoeuer the godly suffer at the hands of the wicked it is for most part causles in themselues and consequently vniust in the other Let such as professe the Lord Iesus take notice hereof and content themselues if they finde returne of euil for good it was their Lords case and the seruant can looke for no better entertainement then his Lord findeth Let vs not be wearie of well-doing although it breed vs hatred of the world as knowing that the same spirit of malice is gone out into the world and doth breath in numbers that followe the way of Caine who slew his brother because his workes were good as all those titles of reproach cast vpon Gods children lowdly convince as that they are Church-gadders holy brethren too nice and precise persons the which and the like tearmes if a man sing but a Psalme in his family he cannot avoide well needes must Christians suffer let their care be to suffer onely as Christians and for well-doing for it is no shame to suffer as a Christian and seeing it is the will of God that they must suffer it is better saith the Apostle to suffer for weldoing then as euill doers many receiuing indignities from men will say if I had deserued such and such things it would neuer haue grieued me but Christians must be in a contrarie note it would grieue me if I had deserued such things as I suffer at the hands of men but I reioyce in that I haue not deserued them The third point is the manner kind of Christs death in these words and hanged him on a tree Quest. Why was Christ rather to die on the crosse thē by any other kind of death Ans. Some say that because mankind was foyled in the first Adam by means of a tree it was meet it shold be restored by the second Adam vpō a tree which although it be but inconsequent yet this the Scripture affirmeth that Christ on the crosse as vpon a glorious chariot of triumph rescued his Church foyled the deuill spoyled principalities and powers made an absolute conquest against all the enemies of mans saluation and that it was meete he should thus doe by this manner of death we want not stronger reasons out of the Scriptures As first This was the counsel of God Acts. 2.23 for the Iewes did nothing against him but by the determinate counsel and foreknowledge of God which counsel of God oueruled the matter brought it to this passe strangely for the high Priests had accused Christ with blasphemie had produced witnesses against him in that cause yea had his owne confession that he was the sonne of God which they tooke for blasphemie yet for this could they not put him to this kind of death seeing the blasphemer by the lawe of God must be stoned not crucified and so had Christ beene if the power of death had beene in the hands of the Iewes as not long before it was but the prouidence of God ouerruleth the matter so as he must be brought before the Romane gouernour and a newe action of treasonable affecting the kingdome be laid against him whence it was that Pilate asked if he were the king of the Iewes and he answered yea vpon which answer he was condemned to the most cruell death that was in vse among the Romanes for of those three kinds of death burning heading and crucifying this last was the most seuere and shamefull to which the chiefe malefactors were sentēced and that Christ was executed as an arch-traytor the inscription on the crosse containing the crime for which hee was condemned plainely sheweth Iesus of Nazareth King of the Iewes that no man could looke vpon or read that writing but he should presently conceiue Christ a malefactor in the highest kinde of treason and rebellion Secondly this kind of death was aunciently prefigured as also foreprophesied it was prefigured by Isaac laid bound vpon the wood and the other sacrifices which all were laid on the wood to bee consumed by fire by the lifting vp of the shoulder of the peace offering Leuit. 7.20 by the shaking of the breast of the same to and fro which as some say signifieth the spreading of our Sauiours hands vpon the crosse but especially by the lifting vp of the brasen serpent in the wildernesse which as Christ saith shadowed his owne lifting vp vpon the crosse Ioh. 3.14 Againe this kind of death was also foreprophesied Psal. 22.17 they peirced or digged my hands and feete it was foretold also by himselfe Matth. 20.19 They shall deliuer him to the Gentiles and they shall mocke him and scourge him and crucifie him and that it was necessarie that this
men bethinke themselues and then tell vs whether the holy Gospel beeing the power and arme of God to saue euery beleeuer the glad tidings of saluation and word of life can make the world worse then it is For if that be the vse of it our blessed Sauiour was farre ouerseene to leaue his glorie of heauen to take our flesh and in it to submit himselfe to the obedience of the whole lawe and to the suffering of the whole curse of it for our disobedience if by all this he leaue the world or make the world worse then he found it How shal it be true that is written of him that the Sonne of man came not to destroy but to seeke and saue that which was lost if the preaching of him make the world worse then it was we will easily graunt that the Gospel beeing a great light it daily discouereth that corruptiō and darkenesse which before lay hid as the sun rising manifesteth all those things which were wrapped vp in the darkenes of the night But to say that sinne is the more because it is more seene by the light of the Gospel is a fancie or if sinne it selfe in these dayes of the Gospel by the multiplication of people be multiplied shall we say the gospel is the cause or rather the malice of men who peruert it to their owne destruction taking occasion by it to turne the grace of God into wantonnesse Let not vs therefore looke as the olde idolaters in Ieremies time who told him plainly that they would not heare the word that hee spake in the name of the Lord for while they serued the Queene of heauen they had plentie of victualls and were well and felt none euill but since they left to burne incense vnto her it was neuer well with them they had scarsenesse of all things and were consumed by the sword and by famine and therefore they were resolued to doe as their Fathers did But let vs with thankfulnesse cast our eyes vpon the grace of God that hath appeared and learne as it teacheth to denie vngodlinesse and worldly lusts and to liue soberly righteously and godly in this present world Many other allegations of simple people against this ordinance I might alleadge but they are well met withall by some others and my selfe haue elsewhere answered many of them and therfore referring the reader thither I content my selfe with these fewe for the present and conclude this point with this exhortation to these poore seduced people that considering the strait charge and commandement that lyeth vpon vs to preach in season and out of season they would be willing to picke out their dutie therein implyed which is to be diligent yea swift to heare to attend as earnest suiters at the gates of wisedome for their owne good to lay vp instruction as they would treasure gold and to call after the wisedome of God revealed in this ordinance without which neuer was any made wise to saluation And let them further know that seeing God doth not extraordinarily saue men where the ordinarie meanes are afforded or offered the neglect of this meanes is to despise great saluation and to make themselues vnworthie of life eternall And from the euidence of truth I avouch against euery soule that turneth his eare from hearing the word preached that he despiseth the pardon of the king of heauen he rufuseth life saluation offred he chooseth death and forsaketh his owne mercie he is no sheepe of Christ for then would be heare his voice and if he were borne of God he would heare the words of God Secondly the obiect of this ordinance or what we must preach and that is Christ. The scope of the whole Scripture is Christ and it is wholly resolued into him The Lawe that is a schoole-master to Christ for by convincing of sinne and making the sinner exceeding sinnefull it leadeth him forth of himselfe to seeke saluation in Christ. The Gospel preacheth nothing but Christ and him crucified for sinne 1. Cor. 2. We preach Christ the power of God and the wisedome of God Hence is it called the Gospel of Iesus Christ and the word of Christ not onely because it is from him beeing God as an efficient cause and preached by him as the cheife teacher of his Church but also for the materiall cause which is Christ. The Apostle Paul calleth it the word of truth not onely for the truth of it but because it publisheth that eternall truth Iesus Christ as also the word of the crosse not onely because the crosse ordinarily attendeth the faithfull preaching and profession of it but because the matter of it is Christ crucified Quest. What is it to preach Christ Answ. It standeth in two things 1. In plaine manner to teach the doctrine of Christ concerning his person his natures his offices and the execution of them from his incarnation to his ascension 2. In powerful manner so to apply this doctrine to euery hearer that euery one may feele a change to follow both in his heart and life For to teach only the Historie of Christ his doctrine his miracles his life his death is not the full teaching of Christ for thus the vnbeleeuing Iewes know Christ and the Infidell Turkes can easily come to this knowledge of him But to teach Christ as the truth is in Christ is to apply euery particular to the heart of a sinner that he may be framed to conuersion and repentance which is the most difficult labour of the ministerie and most to be striuen in Many teachers who can choose hard texts and make learned discourses and shewe much dexteritie of wit reading and humane literature haue not thus learned Christ themselues nor can after such a liuely manner teach him to others And pitty it is to see that whereas so great an Apostle as Paul who wanted not Arts tongues and humane learning desired to knowe nothing but Christ and him crucified among the Corinths themselues it should be the studie of many men to shew the knowledge of any thing rather then of Christ and how they may paint out themselues rather then Christ in their preaching Is not the end of preaching to make Disciples of Christ was it instituted to please the eare or to pricke and pearce the heart Let the minister therefore striue to ransacke the hearts of men with whom hee is to deale that discouering their secret things they may fall downe and say God is in him indeed Let him thinke hee hath spoken the word of Christ when hee hath both taught him and led his hearers vnto him And this will not be done but by the plainnesse of words and euidence of the spirit It is thought a reproach to preach a plaine sermon whereas indeed that is the best sermon which teacheth Christ most plainely 1. By true interpretation of Scripture 2. By wholesome sauorie and proper doctrine gathered thence 3. By sound application of
that doctrine for the information of mens iudgements and reformation of their liues where Christ crucified is thus held out there need no wooden Images nor pictures nor the reall sacrifice of the abhominable Masse to put men in mind of him 2. Hearers may hence learne to iudge of themselues whether they haue heard aright or no. And then haue you heard well when you not only know that which you did not before but when you beleeue more loue more hope more and are more changed then before When you find our sermons as the glasse wherein you see and discerne the true estate of your soules when you are cast into the forme of this doctrine when your lusts stoope and yeeld to this scepter of Christ without this no knowledge is sauing but all our preaching and your hearing tendeth to damnation if yee knowe these things blessed are yee if yee doe them The third point is what is the particular doctrine which the Apostles and wee in them are so straitly enioyned to preach and that is the Article of Christs comming againe to iudge the quick and the dead And surely it is not without reason that our Sauiour should wish them to insist in this doctrine aboue others 1. Because this beeing the last worke of Christ remaining to be done after his ascension it could not be so easily beleeued as those things which were alreadie done and accomplished beeing still in fresh memorie and so much the lesse deniable by how much they were still fixed euen in the sences of all those who were eye-witnesses of the same And therefore hee would haue his Apostles carefull to helpe the weaknesse of mens faith in the expectation of his returne to iudgement by much and often beating vpon it as a point that needeth more instance and perswasion then such as beeing past and so sencibly confirmed by many hundreths and thousands as they were are farre more easily apprehended and beleeued 2. The Scriptures teach that the remembrance of this iudgement to come is a notable meanes to quicken the godly in their dutie to worke in them a reuerent feare and shake out securitie which breedeth hardnesse of heart therefore did the Apostle Paul considering the terrors of the Lord prouoke both himselfe and others vnto their dutie and no meruaile seeing the children of God haue euen at the consideration of more particular iudgements beene stricken with the feare of the Almightie The Prophet Abacuk when hee heard but of iudgements to come saith that his bellie trembled his lippes shooke and rottennesse entred into his bones And Dauid beeing a noble King hath these words my flesh trembleth for feare of thee and I am afraid of thy iudgements A speciall example whereof we haue in that famous Preacher of righteousnesse Noah of whom it is recorded that beeing warned by God of the flood to come an hundreth and twentie yeares after he was mooued with a reuerent feare of God to make the Arke And as Noah was by hearing of the waters so the seruants of God hearing of fire wherewith the world shall once againe be destroied ought to be and are mooued with a reuerent feare of God which is as a steele spurre to prouoke them to their dutie 3. The Scriptures make the contempt of this day of iudgement the ground of all sinnes and of the destruction of vngodly ones For as it was in the daies of Noah so shall it be in the daie of the Sonne of man they neuer dreamed of the iudgement before it came and so perished in it so men eate and drinke marrie and giue in marriage till the day come vpon them as a snare and they taken as a bird in an euill net What was the cause that the euill seruant sate him downe with drunkards and rose vp to beate his fellow seruants but because he said with himselfe my master will still deferre his comming In all which regards neither the Apostles nor we the ordinarie Ministers succeeding them can want good reason to stirre vp our selues and others by the often and diligent propounding and applying of this holy doctrine of Christ his comming againe to iudgement The verse containeth two things 1. Christ his appointment to this office that he is ordained of God 2. the execution of it a Iudge of the quicke and dead Touching the former it will be asked how God could ordaine Christ a Iudge seeing that both the Father and the Holy Ghost iudge as well as he An. In the last iudgement must be considered 1. the decree of iudging 2. the authoritie or iudiciary power 3. the externall and visible act or execution of Iudgement Now in regard of the two former all the three blessed persons the Father Sonne and holy Ghost concurre as hauing an equall decree of iudging an equall authoritie and iudiciarie power an equall dominion ouer all creatures and an equall consent in the iudging of them But in regard of the third the visible iudiciall act Christ is the Iudge and that according to both his natures the godhead and manhood and yet both of them herein retaining their owne properties Thus is Christ ordained of God a Iudge and thus is it said that the Father iudgeth no man but hath committed all iudgement to the Sonne Where by iudgement must be meant the administration of iudgement for so the Euangelist expoundeth it in the 27. verse of the same chapter where he saith that the Father hath giuen him power to execute iudgement And by committing it vnto the Sonne not as opposing the second person in Trinitie to the first or third or as excluding the other two but onely appropriating it thus farre that by the Sonne in a visible forme and according to his humanitie shall the last and generall iudgement bee exercised For all that power of iudging which is in God by nature shall be in Christ as man by grace of personall vnion for the execution of it Now the wisedome of God thought fit in this manner to lay the administration of the iudgement vpon the Sonne for sundry reasons 1. Because Christ hauing in his humanity accomplished the worke of mans redemption and in it had bin iudged in the world it is meete that he should now manifest the glorie of his manhood exalted aboue all creatures and shining in such brightnes of glorie as is fit for such a body as is vnited to the diuine nature Hence is it that often we read this second comming opposed vnto his former wherin he pleased to couer and vaile his glorie which now he will reueale and display aboue the shining of a world of Sunnes Matth. 25.31 when the Son of man commeth in his glorie and all the holy Angels with him then he shall sit vpon the throne of his glorie Luk. 21.27 Then shall they see the Sonne of man come in a cloud with power and great glorie Secondly he shall shewe his neere affinitie vnto man in that he
shall in his humanitie be seene visibly discending in the clouds as he was seene visibly to ascend by a cloud this was long since prophecied that euery eye should see him and how meete is it that the Iudge of all should be seene of all Thirdly in regard of his Church which as it is iustified by his first appearing in humilitie so must it be glorified by the second appearing of the head of the church in glorie Fourthly that he might in this last act of it fully accomplish his kingly office for when he shall haue faithfully finished this iudgement which is committed vnto him he shall immediatly deliuer vp the kingdome vnto his Father not that he shall then cease to bee an euerlasting king of glorie but because he shall no longer exercise any temporarie gouernement as now he doth Hee shall not rule his kingdome by ciuill magistrates nor his Church by such officers and ministerie as are now appointed vnder him for the gathering of the Saints It shall not stand in need of the means of edification by the word Sacraments or censures the Lambe himselfe shall be all these in the midst of the throne of God In both these regards he shall deliuer vp his kingdome but he must first appeare in a most glorious humanity to finish this great businesse For these reasons is this great worke committed to the Sonne immediately to execute Vse 1. Is Christ appointed the Iudge then may euery godly man and woman comfort themselues seeing their Sauiour shall be their iudge If a mans brother were to be his iudge hee would not feare but to get the day and the cause to goe with him but hee is the elder brother of euery beleeuer hee bad the women goe tell my brethren that I am risen againe I know saith holy Iob that my Redeemer or neere kinsman liueth yea hee is nearer then a brother beeing the husband of euery faithfull spouse If the wife should haue her louing husband who loueth her better then his owne life to iudge her cause what need shee feare but the matter will goe well with her what neede the members feare the head Let vs comfort our selues with these words and lift vp our heads because this day wherein our head shall shewe forth both his owne and our glorie who are his members draweth neere 2. This doctrine serueth also to daunt the wicked and vngodly They shall see him whom they haue pearced hee is their iudge against whome all their villanies haue beene committed whose seruants they haue villanously intreated whose kindnesse and peaceable conditions they haue despised and refused What a fearefull sentence awaiteth them when they shall come before him no mervaile if they call for the mountaines to couer them and the hils to hide them rather then they should appeare before the presence of his glorie whose wrath is as a consuming fire and no stubble can stand before it Oh consider this yee that put farre from you this great day of the Lord speaking peace to your selues whilest euery thing wageth warre against you in that you still by liuing in your sinnes proclaime open warre against the Son of God Why should you any longer abuse his patience why will you treasure vp wrath for your selues against this day of wrath why will you fit your selues as fewel for the fire of that day when the Lord Iesus shall come from heauen in flaming fire to render vengeance against all them which knowe not God nor obey the Gospel of our Lord Iesus Well if you will not be warned but you will goe on in such impenitent courses know it that the partie wronged by your sinnes is he who is appointed of God to be your iudge you will thinke it will go hard with Pilar seeing he is to be his iudge who was iudged by him to death and with Iudas that betrayed him and with the souldiers that put him to death but change the persons the case is your owne Secondly in the execution of this office two things must be considered 1. the persons vpon whome here said to be the quicke and the dead 2. the manner of it First by the phrase of quicke and dead is meant all mankind without exception of what age condition sex or qualitie soeuer they be euen all that euer haue receiued life from God from the first man that euer liued vpon earth to the last that shal be found liuing at the comming of Christ euen all these shall be iudged And the dead are mentioned as well as the liuing because the carnall and vnbeleeuing heart of man maketh more question how those who haue beene resolued into dust many thousand yeares agoe can bee quickened and raised to iudgement theÌ„ those that shall bee found aliue at that day therefore is the Scripture verie expresse in this particular Rev. 20.12 I saw the dead both great and small stand before God 2. Cor. 5.10 We shall all appeare before the iudgment seat of Christ. In like manner those speaches admit no exception which we euerie where meete withall as Euery eie shall see him euery man shall beare his owne burden euery man shall giue account of himselfe vnto God And that wee should not doubt of the certainty hereof the Scripture condiscendeth so farre to our weaknesse as to shewe vs the meanes how this great worke shall be brought about As 1. by the mightie and powerfull voice of Christ which whilest he was in his abasement could call dead Lazarus out of his graue Ioh. 5.28 those that are in the graues shal heare his voice 2. By the ministerie of the Angels who shall all not one excepted come with him and they shal gather the elect from all winds and present and force the wicked to the barre before the Iudge of all the earth euen then when they shal flie to the hills to couer them if it were possible from his presence 3. By the diligence of all the bruite creatures who in their kinds shall heare the voice of the Sonne of God The sea shall giue vp her dead so shall death and the graâ—â—e giue vp their dead the verie fire shall giue vp againe the bodies it hath wasted In a word all the creatures shal helpe forward this work of the great day which although it transcend the shallow reach of man yet is it not aboue the power of God Obiect But how can the quicke and dead bee then presented to iudgement seeing the godly shall not enter into iudgement and for the wicked they are iudged alreadie for he that beleeueth not is condemned alreadie Answ. First for the godly they shall not enter into the iudgement of condemnation 2. they are by their particular iudgement acquitted alreadie but they must also by the generall iudgement receiue in their bodies which till that day are not absolued according as they haue done in the flesh 3. they must be solemnely and publikely inaugurated and invested into the glorie
of their head and their blessed estate manifested to all the world both men and Angels and euen in the eyes of the wicked themselues therefore although they enioy God already in paâ—â— and the beginnings of the life to come and such as are dead in the graue rest with the Lord and enioy his glorie in their soule yet are they not fully happie nor can be till this day breath on them and this their morning awake them to their perfect glorie As for the wicked although they are alreadie condemned 1. in Gods counsell before all worlds 2. by the word wherein their sentence is read declared and published 3. in their owne consciences the iudgement of which forerunneth the finall iudgement 4. by certaine degrees of insensible plagues that are vpon them as hardnesse of heart blindnesse of minde wilfulnes in their wickednes malice against God and good men hatred of the light and meanes of saluation 5. by the horrible torment of the soules of such as are in hell with the deuil and damned ones yet doth the full viall of Gods wrath remaine to be powred vpon them the final executioÌ„ manifestation of their endles miserie is reserued till this day of iudgement when the bodie shall be reunited to the soule and both deliuered to the deuill as their head by him to be tormented together as they haue beene inseparable friends in sinning together Vse Let euery man make account of this iudgment high and low rich and poore learned and vnlearned the mightiest Monarch shall not be able to withdrawe or absent himselfe vnlesse his power be aboue the power of Christ the iudge the poorest soule that euer sawe the Sunne shall not be neglected the most rebellious of all creatures men or Angels must of force appeare and that not by a procter or advocate but in his owne person for euery man must giue accounts of himselfe vnto God None can be forgotten no not through the passing of thousands of yeares Caine died many thousand yeares since Iudas many hundreths yet both must appeare the one for killing his innocent brother the other for betraying his innocent Master No excuse will serue the turne the Friars plea we are exempted Lord will doe no good here no nor that which all mens courts must needes excuse absence by that the partie is dead for this iudgement seat is set vp for the quicke and the dead God must for his glorie truth and iustice bring euery man to this tribunall that if hee haue beene good and faithfull hee may haue his time of refreshing and be put into the perfect state of happinesse in soule and bodie And contrarily if he haue beene hard hearâ—ed and impenitent he may know the waight of Gods iustice and power and be in full state of endlesse and easelesse miserie both in soule and bodie Oh then what great cause hath euery man to forecast this day and expecting it to prepare for it rather then to betake theÌ„selues to that Epicurean profane practise of mockers who put far from them this euill day saying wher is the promise of his comming we see all things alike since the beginning he makes but smal hast And thus because iudgement is not speedily executed they resolue theÌ„selues on a most wicked course not knowing that as a snare it shal come vpon theÌ„ when they least look for it and that though slowly yet he will come surely and make theÌ„ know what it is to abuse his patience which should lead them to repentaÌ„ce Now followeth the manner of this iudgement and that is comprehended in three things 1. it shall be glorious and powerfull 2. iust and righteous 3. strict and accurate For the first it is said that the Sonne of man shall come with power and great glorie yea in the glorie of the Father that is such as belongeth to his Father with himselfe but to no creature else The clouds and the aire shall be as a fierie chariot to carrie him with admirable swiftnesse his traine and attendants shall be the Archangel making his way by the sound of a trumpet which the vâ—rie dust and ashes shall heare and follow and all the other Angels of heauen from whose multitude power and glorie this comming shall be wonderfully glorious and yet the Iudge himselfe shall surpasse them all in glorie and brightnesse and as the sinne doth darken all the lesser starres so shall his most admirable glorie obscure them all This appearance may be shadowed by the comming in of earthly Iudges to hold assises through their circuit attended with the honourable nobles iustices and gentelmen of the country yea with the high Sheriffes power besides all their owne followers by which great state and attendance they are both honoured and aided as becommeth such publicke Ministers of iustice as also are made formidable to daunt and quell malefactors Or rather looke as Princes going to their Parliament to make lawes put on their royall robes and shew themselues in their greatest glorie euen so shall this great King of glorie comming to require the obedience of his lawes cloath himselfe with such a roabe of glorie as the brightest sunne shall not endure to behold neither the heauens nor the earth shall be able to see this glorie but shall shrinke at it and melt away with a noise Rev. 20.11 Iohn saw a great white throne and one that sat vpon it from whose face fled aâ—way both the earth and heauen and their place was found no more Thus may we in some darke resemblance something conceiue of this glorie of the Iudge of all the world vnto which the consideration of the persons that shall be iudged by him addeth not a little moment for not only small but great must stand before him It is indeed a great honour among 〈◊〉 to be deputed the Lord high Steward vnder a King whose office is to sit in iudgement vpon a noble man what an height of glorie then is it for the Sonne of God to sit in iudgement and call personally before him not nobles only but all the Kings and Monarchs that euer the earth bare If there be such preparation and state amongst men for the triall but of some one noble man what glorie may we conceiue must attend the mightie God whilest hee bringeth to their triall not only 〈…〉 persons but all the most powerfull Monarches and Potentates that euer were or shall be to the end of the world This consideration ministreth comfort to the godly seeing he commeth to iudgement who is able perfectly to free them from all miserie able to strike off their bolts of sinne to acquit them from terrors of conscience feares of death the graue the deuill and hell it selfe hee commeth from heauen for their release who hath troden all his enemies vnder his feetâ— and all this glorie is for their saftie and happinesse who wish and waâ—te for the appearing of this mightie God And on the contrarie it serueth
to strike the wicked and vngodly with terror and dread seeing the Lord Iesus shall come from heauen in such power and maiestie and all to iudge and condemne them whom when they shal see arraied with vengeance against them no meruaile if they be driuen to their wits ends yea as it is with guiltie malefactors when they see the iudge comming in so honourably attended so shall it be here this very glorie of Christ shall strike them with feare horror and amazednesse and force them to all miserable and unauaileable shifts and to wish if it were possible that the rocks would fall vpon them and crush them to peeces so as they might neuer come before his presence for the great day of the Lord which is to all the wicked of the world a blacke day a cloudy day a dismall day this day is come and they cannot abide it Secondly this iudgement shall be righteous and according to the truth Rom. 2.2 We know that the iudgement of God is according to truth Heb. 1.8 Thy throne O God is for euer the scepter of thy kingdome is a righteous scepter Thou louest righteousnesse and hatest iniquitie Hitherto is to be referred that of Daniel 7.9 who saith that this iudge shall sit vpon a great white throne alluding to the white Ivorie throne of Salomon but infinitly more glorious the whitenesse be rekoning the puritie and righteousnesse both of the Iudge and the iudgement for euery man shall receiue according to his workes Here shall be no conceilment of things for he will bring euery secret into iudgement hee will lighten all things that are hid in darknesse and make the counsells of the hearts manifest Here shall be no daubing or saluing vp of bad matters in corners no pleading of lawyers who craftely cloud the truth of causes for gaine no respect of persons no fauouring for the sake of any freinds nor feare of foes or any displeasure Here shall be no inducement by gifts which blind mens eyes to peruert iudgement the purest gold of Ophir shall guild no matters here for what shall gold or siluer pearles or Iewells doe when heauen and earth shall be on a light fire Here shall be no sanctuaries nor priuiledged persons or places to hinder the course of iustice hence shall be no appeales but euery person shall receiue an eternall sentence of euery cause according to the truth and equitie of it for else the Iudge of all the world should not doe right Vse 1. To comfort Gods children who in this world are herein conformed vnto Christ for the most part causes and sentences passe against them and their light is darkned their innocencie by the might and mallice of the wicked troden down but then shall they be sure of the day God will cause their vprightnesse to breake out as the sun in his strength for when wickednesse shall turne the sinner into hell righteousnesse shall deliuer their soules from death 2. To teach them to possesse their soules in pacience when they see the confusions that are in the world to beware of reuenge but commit all as Christ himselfe did to him that iudgeth righteously We must be content for a while to see our righteous waies depraued our good repaied with euill by euill men and be so farre from thinking hence that there is no prouidence or care in God ouer his children as that we must necessarily conclude hence this iudgement day Obserue the rule Eccles. 3.16 When thou seest in the place of iudgement wickednesse and iniquitie in the place of iustice thinke in thy heart surely God will iudge the iust and the wicked for there is a time for euery purpose and worke and Chap. 5.7 If in a countrie thou seest oppression of the poore and the defrauding of iudgement and iustice be not astonied at the matter for hee that is higher then the highest regardeth it The same ground doe the Apostles often lay to raise this same exhortation vnto patience in enduring wrongs as Philip. 4.5 Let your patient mind be knowne vnto all men the Lord is at hand Iam. 5.7 Be yee also patient and settle your hearts for the comming of the Lord draweth neere As if these holy men had said with one mouth looke not to haue your right here in this world as neither the wicked haue their hyre but wait the appointed time as the husbandman doth for the weekes of haruest and this time is the comming of the Lord before which time neither is the full recompence of righteousnesse giuen to the Saints nor punishment rendred vnto the wicked in the full measure of it Grow not wearie of well doing though ye meete with nothing but discouragements no◠out of loue with the practise of pietie although the world hate you for it as it did your head before you for in due season yee shall reape if ye faint not 3. This teacheth men carefully to looke to all their workes and waies that they be iust and iustifiable such as will hold water as we say For there is a day of triall when all those causes which they haue by mony freinds or wicked pollicie contriued and ouerwaied in shall be brought about againe into a cleare light and put into the ballance of equitie it selfe where they shall be found too light And thinke seriously with your selues how causes words and actions will abide the triall o◠that day which euen for the present can bring no sound comfort to the heart but rather heauinesse to the heart accusation and guiltinesse to the conscience feare in the thoughts and shame in the face if any man should know how impiously and iniuriously they haue beene contriued how many oppressions wrongs cruelties vsuries reuengefull suits only commensed to make men spend their goods and loose their peace how much of many mens estates would giue a loud witnesse against their owners but that men will not so long before hand trouble themselues with such thoughts Well looke to thy selfe whosoeuer thou art If thy conscience now accuse 〈◊〉 or can accuse thee but thou wilt either stifle it or stop thine eares against the crie of it know that it hath a voice and will doe good seruice to this iudge one day a thousand witnesses cannot doe more then it will doe it will bring backe old reckonings which Christ hath not reckoned for and set them in order before thee when thou that canst find none now shalt haue leysure inough to looke into them but all to the breaking of thy heart and increase of thy torment that thou didst not till too late looke into thy reckonings Now to all such as mind hereafter to look into so maine a business as this is I will for the present commend only one rule whereby they may discerne whether their actions will abide the triall that abideth them and that is this If the word of God doe now approoue them they will then be iustifiable but whatsoeuer word or