earth about it he doth shake the tree this way and that way as if hee would overthrow and pull it up yet all is but to settle it that it may stand the faster so the Lord doth when hee hath planted a man hee doth as it were pull at him and shake him as if hee would pull him up and yet the Lord doth it but to settle and ground him that hee should stand the faster and to make him the more constant and therefore the people of God have no cause to be discouraged with the dealing of God Now come we to speake of strong faith which doth ordinarily assure a man of salvation and of the pardon of sinnes unlesse it be in the time of temptation if therefore any man would know how he comes to this assurance and what the ground is that strong faith gathereth this assurance upon I answer that it gathereth it from the merits dignity of the death of Christ for Christ and the Crosse were our pledge and pawne looke what wee should have suffered that Christ hath suffered for us in our place and in our roome when all our sinnes were imputed to him therefore Christs sufferings were as much in acceptation with God as if wee should have suffered our selves so that wee are thereby discharged and acquitted Now from this ground strong faith doth draw assurance of Salvation and of the pardon of sinnes by looking backe into the merits of Christs death Indeed if wee looke into our selves and our sinnes wee can assure our selves of nothing but death hell and damnation but if we looke into the merit and dignitie of the death of Christ then faith assureth us of Salvation and pardon of sinnes The Papists say that a man cannot have assurance of the pardon of sinnes and assurance of Salvation here in this life for this openeth a window say they to all disorder and loosenesse of living But I answere that there be two kindes of assurance the first absolute the second conditionall first absolute assurance That whatsoever a man doth or howsoever a man liveth yet he shall be saved faith doth not assure a man of Salvation if he live in his sinnes and doe what he list or thinke good nay hee is like to perish if he doe so and he seales up his damnation and therefore it is not absolute assurance that we have by faith Conditionall assurance is that which the Gospell teaches that if we repent for our sinnes lay hold on Christ by faith if we beleeve then we may assure our selves that we shall be saved but if wee have no care to repent to beleeve nor to walke with God in newnesse of life then wee cannot be saved Therefore if men say they are sure of Salvation they must looke that they have a right ground If a man should demand of some to know how they should be saved and they answere because we have not committed many sinnes others because wee have done no harme to any body or because we heare the word of God Al this were nothing till one can ground himselfe on these two conditions to repent and beleeve and so to make a logicall discourse of Assurance to himselfe from this ground that God hath said in his word that whosoever repenteth and beleeveth shall bee saved but I upon the search of my Conscience doe finde that I have repented and doe beleeve therefore I shall be saved untill a man I say can make this discourse he cannot be assured of his Salvation but when men have the assurance of Salvation from this ground and can make such a discourse unto themselves it is not all the divels in hell that can plucke away this assurance from them This is a goodly comfort that a man can assure himselfe that hee shall be saved and that he is beloved of God howsoever he be poore ficke afflicted and troubled here in this life yet he can be perswaded that one day he shall fit downe with Abraham Isaac and Iacob in the kingdome of heaven and death must be the gate to let us in If a man should go a long and tedious journey and in the way should meete with many inconveniences yet if he knew hee should be kindly entertained at his journies end this would comfort him so wee all are walking as it were a long journey here in the wildernesse of this world where although we meet with many discomforts and troubles yet let us comfort our selves with this that one day it will be blessed and happy with us when we come at home at our journies end then Christ wil gird himselfe and serve us and all the holy Patriarkes and Prophets will be ready to entertaine us This is it that may comfort us so Iob was comforted in the time of his trouble Iob 19. 23. I know saith he that my Redeemer liveth and howsoever I have trouble here yet one day I shall see God so David Psal. 27. 13. I should have fainted but that I beleeved to see the goodnesse of God in the land of the living I should have fainted but that for the hope of heaven and of glory which upheld me so Rom. 8. 36. where the Apostle saith that the people of God were killed and as sheepe appointed to the slaughter saith he yet in all these things we are more than Conquerors for all these troubles they rejoyced and hoped in God exceedingly So he burst out into this speech in a holy triumph and saith there I am perswaded that neither death nor life nor principalities nor powers nor things present nor things to come can separate us from the love of God which is in Christ Iesus our Lord. Now strong faith you see is not so strong but that in time of temptation it may bee shrewdly shaken for as a strong man may catch a cold and by dis-dieting make himselfe that he cannot be able to walke with a staffe so a man may as it were catch a cold and dis-diet himselfe by his sinnes make himselfe weake So David was confident in one part Psal 31. 14. But I trusted in the Lord I said thou art my God and in another place of the same Psalme he saith I am cast out of thy sight so Iob in one place was confident in peace and rejoycing in God yet Chapter 17. he cryeth out Where is my hope for though I hope yet the grave shall be my house and I will make my bed in the darke I shall say unto Corruption thou art my father and to the worme thou art my mother and my sister where is now my hope So we see strong faith is not so strong but that it may be shrewdly shaken as ye have heard Now some man may say If a man may lose the feeling and comfort of his assurance of Salvation in the time of temptation what Comfort in this case can he have I answer a man may have comfort considering these foure things First That
all would come to confusion if God should not restraine him 1 Sam. 25. 32. when David was in his heate hee thought to have killed Nabal and all his houshold but when hee met with Abigail and was come to himselfe Blessed be the Lord God of Israel saith hee which hath sent thee this day to meete mee And blessed bee thy advice and blessed bee thou which hast kept mee this day from comming to shed blood and from avenging my selfe with mine owne hand So when we be in our heate then we care not what we doe but if we once come to our selves then we can say O blessed be God for such a man and such a woman that kept me from sinning against him When Balaam went to curse the People of God for a bribe if the Asse had not spoken to him and made a stoppe the Angell of the Lord had killed him The Asse saw the danger but hee saw it not therefore the Lord gave Balaam cause to blesse God for his Asse even so if there bee any thing that stops us from committing sinne and though it be but an Asse we have cause to blesse God for it The fourth generall point that wee observed in Christs condemnation was What made Pilate to condemne Christ And that appeares to be 1. The importunitie of the Iewes 2. The feare of losing Caesars favour First the importunitie of the Iewes for the more hee pleaded for him the worse they were the more they cried out crucifie him crucifie him At last being wearied with their importunacie hee yeelds to them and condemneth him Here we may see what a wicked thing it is to yeeld to any bad thing for any importunitie whatsoever Adam yeeldeth to his wife and so brought death upon himselfe and his posteritie and was thrust out of Paradise So Sampson yeeldeth to Delilah and lost both his eyes If a man yeeld because hee would have rest he shall bee condemned for it If it bee good to stand out in the cause of Christ the first and the second time it is good to stand out to the end As if one be set to keepe away birds he cannot excuse himselfe to say the birds are busie and I cannot make them leave but the more busie the birds be the more busie he should be to suppresse them So the more wee be importuned to sinne aud the more busie the Divell is to tempt us the more busie we should be in Prayer and meditation to suppresse the temptations of the Divell It was Iosephs glory that notwithstanding his Mistris lay at him day by day yet he yeelded not to her So this shall be the glory of a Christian that notwithstanding ghee bee tempted to sinne from day to day hee yeelds not to it It is noted of Christ that when the Tempter ended the Angels came and ministred unto him So when wee have stood out in temptations and they be ended the Angels will come and minister to us a Cup of comfort or a Crowne of glory But Pilate because he stood not out in the cause of Christ as hee had begunne but yeelded lost all his glory therefore it is said in our Creede He suffered under Pontius Pilate which is a marke of disgrace unto him to the Worlds end The second thing that drew Pilate to condemne Christ was feare of losing Caesars favour for when the Iewes told him that if he let him goe hee was not Caesars friend this did so perplexe and amaze him that he sinnes against his conscience and inclines to the worser side Hee had good affections and stood out in the cause of Christ when all were against him but when it came to this that if he stood out still he should lose Caesars favor or else Gods favour He makes choyse of Caesars favour So it is with the world still so long as God and Caesar goe together so long as the world and religion goe together so long they hold but when it comes to this that they must lose Caesars favour or Gods favour they will leave God and choose Caesars favour But it is remarkable and worthy our observation that he that will make himselfe a friend to the world may have indeed Caesars favour for a time but he shall be sure to have God his enemie and then perhaps Caesar too as we may see in Pilate who laboured for Caesars favour and chose that before Gods favour yet through the just judgement of God he lost Caesars also for upon complaint made he was sent for and put from his Office banished the Land and so through griefe and vexation laying hands upon himselfe desperately killeth himselfe Let men take heed of this how they keepe mens favour and lose Gods for if it be so with them they may looke for Pilates judgement to have neither of them both because the doe not choose Gods favour above all SERMON XIX MATTH 27. 31. And after that they had mocked him they tooke the Robe off from him and put his owne raiment on him and led him away to crucifie him HAving spoken of the sufferings and condemnation of Christ in the next place we come to speake of his Crucifying wherein divers things are to bee considered 1. Why he must die the death of the Crosse 2. How he was led to be Crucified 3. The place where he was Crucified 4. The time and manner when 5. How Christ carried himselfe upon the Crosse First why of all other deaths He must die the cursed death of the Crosse for foure Reasons First because of all other deaths this was accursed by the Law of God none else was burning stoning dying by the sword or any other there is no curse annexed unto but to this one onely Cursed is every one that hangeth on tree Gal. 3. 13. Deut. 21. 23. So that he died not the least death but the worst that might be even the cursed death of the crosse and it was because he would take our curse upon him for by reason of our sins we deserved to be cursed both in life and death that we might be blessed in our deaths and freed of the curse hee was contented to take this same accursed death upon him Let us therefore never forget this great love of Christ to us yea remember what Saint Paul saith to Philemon concerning Onesimus If he oweth thee any thing set it on my skore I will satisfie thee for it So Christ doth ingage himselfe to God for us to take our curse on him that we may be blessed to die for us that we may live to be forsaken of God that wee may be received of God therefore let us never forget this love of Christ to us as Iohn 13. Saint Peter wonders at Christs humility Wilt thou wash my feet So we may much more wonder at the humility of Christ that he that was the Sonne of God higher than the Angels would die the cursed death
him the reasons because he would their faith should be grounded on the Scriptures which must teach us that wee must ground our faith onely on the Word of God therefore Christ saith Search the Scriptures for in them yee thinke to have eternall life so it is not true faith till it bee founded on the Scriptures it may be a counterfeit or it may be an opinion or it may be a perswasion but it cannot be true faith till it hath his ground there so saith Paul Rom. 10. Faith commeth by hearing of the word preached as also the Schoolmen say the best resolution of faith is of God that they doe beleeve because God saith so here we are to take notice of an errour in the world that many say they have faith and yet have no ground for it but they will tell you such a Preacher said so or such a good man or wee heard it a great while agoe but it is not true faith till they can say that God spake it well he may have a perswasion or an opinion or a conceit but it cannot be true faith till it be founded on the word of God Thus we heard in the former verses how Christ did found the faith of the Disciples on the Scriptures he might have discovered himselfe at the first and have given them a sensible knowledge of him as hee did after in this chap. but Hee drew them on by little and little and did lead them through the Scriptures the booke of God that so he might open unto them all that was spoken of him In the next place we come to the discovery of him where wee may see that when they drew neere unto the towne they went to Christ makes a proffer to be gone as though he would have left them after he had begun the worke of grace in them and had kindled some sparkes in them in like manner through the wise dispensation of God hee doth still hee beginnes the worke of grace and kindles some sparkes of faith in us and then he will proffer to bee gone if we be not wise to lay hold on him and retaine him therefore Moses makes his prayer Numb 10. 36. every time the Arke removed Returne O Lord to the many thousands of Israel he knew that the people had given God just cause to be gone from them therefore he makes his prayer that God would yet returne againe to them In like maner David Psal 44. 9. makes his complaint But now thou art farre off and puttest us to confusion and goest not forth with our armies here David seeth the Lord to shrinke from him making a proffer to be gone therefore complaines he thus so we shall find that the Lord doth shrink from us and makes a profer to be gone and to take away the Gospell and our comfort if wee bee not wise to lay hold on him and stay him Now there bee three things by the which a man may know when Christs makes a proffer to be gone First When men grow idle and cold in the use of good meanes in prayer hearing the word reading and meditating thereon they doe not apply themselves to it as they have done but they attend about the world this makes Christ proffer to be gone Luk. 2. 47. Ioseph and Mary never lost Christ all the while they were in Aegypt they kept him when they were under the crosse and in affliction but when they were in peace and at Ierusalem then they lost him and the reason was because they attended their friends kinsfolkes and the rest of the company but did not attend Christ never looked after him therefore hee was presently lost even so most men as long as they be under the crosse keepe Christ but when they bee in peace then they lose him and the comfortable feeling of faith they attend to the world to their profits and pleasures and grow loose in the use of good meanes forgetting to nourish the good things and holy feelings of Gods favour in themselves to this effect Psal 51. 11. David prayes unto God That he would not take away his spirit from him he felt the Lord to shrinke from him and make a proffer to be gone and therefore he sayes Lord take not thine holy spirit from me whatsoever thou take away from mee though it bee my crowne and kingdome yet take not thy spirit from me As we see if a man hath fish in his pond as long as the water tarries so long the fish will remaine but if the water bee drawne out then the fish will follow the water even so as long as wee use good meanes so long Christ will tarry with us but if once we grow loose then Christ will follow the meanes And this is the first thing whereby we may know whether Christ makes a proffer to be gone Secondly wee may know whether Christ makes a proffer to bee gone When wee live in knowne sinnes against our judgement and conscience giving way to our flesh and following bad examples then we may justly feare hee will be gone or make a proffer to be gone For as Ezek. 8. 6. the Lord saith Son of Man seest thou not what they doe Even the great abominations that the house of Israel committeth here that I should goe farre off from my Sanctuarie So if we commit sins against God it will cause his Spirit to depart from us as also Exodus 33. 7. When the people of Israel had committed a great sinne against God in worshipping the Calfe Moses tooke the Tabernacle and did pitch it without the Host to shew unto the people that God was departing from them because of their sinnes if they were not wise to stay him by repentance and turning to him by Prayer Another example hereof we have Iudges 16. 20. Sampson who was a good man and yet because hee loved a harlot and sinned against God The Spirit of the Lord departed from him for when she said the Philistians bee upon thee Sampson hee awoâ—ke out of his sleepe and said I will goe out as at other times before and shake my selfe And hee wist not that the Lord was departed from him Even so if good Men sinne against God it will cause the Spirit of Christ to depart from them for when they have committed great sinnes against God though they shake themselves and thinke to doe as they have done before to pray and performe such like duties yet for their life they cannot because the Spirit of God is departed from them hence we may learne that though a man be a good man yet if he sinne against God God may give him over and he may lose the Spirit of grace and the comfortable feeling of it for a time therefore every man must take heed how hee give way to the flesh to commit sinnes against God and as Iacobs sonnes said to the Sichemites If yee will be circumcised then will we give our daughters to you and take your daughters
countenance bent towards him this made him complaine on the Crosse My God why hast thou forsaken me Of which wee have two Vses First To prise the favour of God above all things and to joy in it howsoever men be displeased with us to make little account of our ease pleasure and profits but to prise the love of God above all things and to say with David Psalm 63. 3. Because thy loving kindnesse is better than life my lips shall praise thee And Psalm 4. 6. Lord lift thou up the light of thy countenance upon us Secondly To mourne for the losse of Gods favour more than for the losse of worldly friends or for the losse of worldly goods or jewels thus wee see Christ did he was sorrowfull to see the angry countenance of God towards him Exod. 33. 4. we see when the Lord had told the people that an Angel should conduct them but he would no more go before them because they were a stiffenecked people they were dejected and no man put on his best rayment then Moses said If thy presence goe not carry us not hence So a Christian man must say when he is going out of his doore Lord carry me not from this place unlesse thy holy presence goe with me for if God be not with us we have just cause to be sorrowfull and heavie it is a pitifull thing that men can weep and sorrow for the losse of a wife or a childe or of some worldly goods but cannot weep for the losse of Gods favour Iudg. 18. 24. we see how Michah did weepe for the losse of a false god when the souldiers had taken away his gods he runnes crying after them and when they asked him why he cried saith he Yee have taken away my gods and now what have I more If Michah thus wept for the losse of his false gods how much more should we weepe for the losse of the true God And therefore men have great cause to weepe when they have driven away God from them by their sinnes The second cause of Christs sorrow was To make expiation and satisfaction for our sinnes because all sinnes are done and committed with delight therefore there must be sorrow and heavinesse to make expiation and satisfaction for them for it is a ruled case That as we doe commit sinne with delight so there should be sorrow to make satisfaction for it therefore wee are called often to weep and to mourne for our sins the greatnesse whereof we may see by the greatnesse of the sorrow that was in Christ therefore we must grieve and sorrow for our sinnes proportionably as Christ hath grieved and sorrowed for us seeing whatsoever we should have suffered he suffered for us Thirdly His sorrow was to leave us him for an example that as he sorrowed for sinne so unlesse we repent wee shall sorrow and weepe too Christ sorrowed and wept for other mens sinnes then wee have cause to sorrow and weepe for our owne sinnes to grieve throughly for them as Hosea 9. 1. saith the Lord Rejoyce not O Israel for joy as other people for thou hast goe a whoring from thy God So if we have sinned against God there Is little cause why wee should rejoyce therefore what must wee doe we must goe into the Garden with Christ weepe along after him fall downe flat upon the ground before God and never bee at rest till wee have assurance to our soules that all our sinnes are pardoned for shall Christ sorrow for our sins and we never be moved We see 2 Sam. 11. when Vria came to David hee bids him goe downe to his house and wash his feet yet he would not but slept at the doore of the Kings Palace then it was told David who demanded of him why hee went not downe to his wife his answer was The Arke and Israel and Iuda abide in Tents and my Lord Ioab is in the field shall I then goe into my house to eat and drinke c. So we must say My Lord Iesus is in the Garden weeping sorrowing sweating bleeding and grovelling on the ground for my sinnes and shall I live then in delight Nay I will sorrow and weepe for them for sinne will cost sorrow either here or in hell therefore better it were to weepe for them here in earth when we may have comfort and hope than to weepe for them in hell where wee shall never have comfort for sinne is like to a legge that is out of joynt that cannot be set without great griefe and sorrow The third Affliction that which was wrought in Christ was astonishment or an amazednesse Matth. 26. 38. the Greeke word doth signifie that he was in a great perplexity that he knew not whither to goe nor what to say nor how to winde out himselfe such an astonishment there was and such amazednesse in the holy soule of Christ what was the reason of it because the curse of God was to come upon him for our sinnes Oh thinke of this this was that which did so amaze and perplex him therefore if he was thus troubled and perplexed to thinke of the curse of God which hee was to undergoe what shall become of us what perplexitie and amazement shall we be in when we shall stand before God we shall hardly know what to doe or where to winde or turne our selves but wee shall desire the hils and mountaines to fall upon us and to cover us from the presence of God and from his angrie countenance And therefore let every man be afraid to live in his sinnes without repentance and never let him looke for hope of ease unlesse he doe repent and turne to God here wee have twenty trickes to put off the Law and to shift that but when wee shall stand before God wee shall have no shifts to excuse the matter SERM. XIV MATTHEW 20. 17. And Jesus going up to Ierusalem tooke the twelve Disciples apart in the way and said unto them Behold wee goe up to Ierusalem and the Sonne of man shall be betrayed unto the chiefe Priests and unto the Scribes and they shall condemne him to death And shall deliver him unto the Gentiles to mocke and to scourge and to crucifie him and the third day he shall rise againe THe point now in hand is the Behaviour or Carriage of Chirst in his Afflictions set out two wayes 1. By his Prostration on the ground 2. By his Prayer First by his Prostration Luke saith hee kneeled downe but the other that he fell downe flat upon the ground on his face this is a strange thing that Christ fell downe on the ground not able to beare our sinnes whereas Hebr. 1. 1. Hee is able to beare up heaven and earth with his mighty Word And yet the heavie burthen of our sinnes pressed him downe to the ground Many a man makes a sleight matter of sinne but it is the heaviest burthen that may be for all other
would have beene squeamish to have taken downe the dead body of Christ in his owne armes to have soyled and foyled himselfe with the bloud that came out of his wounds but the true love hee did beare to Christ made him doe it so if there bee true love in us to Christ we will not bee squeamish to doe any meane service and duty for him and his members wee will not be squeamish to come to their sick beds to comfort and relieve them wee see a mother through the love she hath to her childe will stoope to doe any meane service and duty that another woman would be somewhat squeamish of so if there bee true love to Christ in us it will make us doe any service and duty to the meanest of Christ members even to do that which another would scorn S. Iierom saith O man when thou goest to the sicke beds of thy neighbours thou art somewhat squeamish and thou makest a sowre face at it consider with thy selfe that thou art made of the same element and the same thing that is befallen him thou mightest have suffered thinke his sorrowes and paines to be thine owne and then thou wilt not be so squeamish Secondly they were Disciples yet but weake Disciples Ioseph was a secret Disciple but for feare of the Iewes hee durst not shew his face openly in that profession and Nicodemus hee came to Christ by night now these were weake Disciples and yet in the greatest disgrace stood to Christ when Iudas had betraied Christ and Peter had denyed him and all the rest of the Disciples were fled from him which may teach us not to despise our weake brethren but to thinke humbly of our selves and to carry our selves lowly for these weake ones may stand to Christ and to the profession of holy Religion when great learned men shrinke men of great graces therefore wee should not despise our weake brethren as Paul exhorts Rom. 14. 4. who art thou that condemnest another mans servant hee standeth or falleth to owne Lord and master yea hee shall be established for God is able to make him stand Now I doe not speake this to nourish any one in his weakenesse for it is a good thing to speake boldly in the cause of Christ who saith he that denyeth me before men I will denie him before God There is a pretty story in the booke of Martyrs of two Protestants that were doctors of Divinity in the dayes of King Edward saith one of them I am afraid I shall not have courage to stand out for Religion in the time of persecution I thinke I cannot burne for Religion saith the other knowing that I doe know if I had one hundred lives I would give them and be contented to lose them in the cause of Christ well the time of persecution came and the strong man became a Papist and the weakest remained a Protestant although he did not burne for it but dyed in his bed therefore the strong must carry themselves humbly and lowly and not despise their weake brethren but pray to God that they may shew love to Christ in the time of greatest troubles Now what was it that made them performe this duty to Christ this consideration that they had heard Christ preach unto them and had not profited by it that hee was entertained into many of their houses but not into their hearts and now that thay had taken Christ and killed him if ever they will shew their love to him now they must doe it or never this consideration made them hold and stand to Christ when others did shrinke Now the same thing must worke upon us the like effect we have heard the Gospell a long time yet have profited little by it whereas we might have growne in grace and have beene teachers of others still we remaine ignorant the more shame for us we should rather reason thus I grow old and I know not how soone the day of my death will come now is the time where in I should get grace the time wherein I should get knowledge it must bee now or never this consideration may stirre us up to shew love to Christ and to his members The next point is the place where Christ was buryed and this is to bee considered in divers circumstances 1 That it was another mans grave 2 That this grave was Iosephs grave 3 That it was a new grave wherein never any man was laid 4 It was in a Garden First it was another mans grave that Christ was buryed in for hee was so poore that he had not a grave of his own we see that poore men though they have not an house to hide their heads in yet they have a grave to bury themselves in but Christ was so poore he had not a grave of his owne to bury himselfe in neither was it onely in his death but also in his whole life for when Christ was borne he was borne in another mans house when he preached hee preached in another mans ship and when he prayed he prayed in another mans garden when hee eat the women ministred unto him when he did ride to Ierusalem he did ride on another mans Asse when he was buryed he was buryed in another mans grave he had nothing peculiar to himselfe but his crosse which no man would touch much lesse take from him for they compelled Simon of Syrene to beare it all which may teach us that Christ hath sanctified a poore estate to us so that if a man be never so poore and meane let him be contented with it and labour to be Gods servant that he may say of him Behold my servant and behold my sonne then this poore estate is sanctified to thee Secondly Christ was buried in another mans grave to shew that hee would come in a neerer conjunction with us That hee would not onely take our nature upon him come into our houses and eate at our Tables but hee would also lye in our graves with us it is a great love that a woman heares to her husband that shee will be contented to forsake her fathers house and leave her kindred and go and dwell with her husband but it is a farre greater love when shee will follow him into the prison and downe into the dungeon so it is a great love of Christ that he would take our nature upon him come into our houses and feede at our tables But it is a farre greater love that he would go into the grave with us and lie there troden downe of death that so he might give life to our dead bodies Secondly this grave was Iosephs now Ioseph was a rich man as wee have heard and this was to fulfill that Scripture Esay 53. 9. where the Prophet foretold it Hee made his grave with the wicked and with the rich in his death on the crosse contemned and despised but in the grave he was honoured so it is with a Christian so
to the good of them because the government is in his hands Wee see in experience when there is a cunning Pilot set at the stearne of a ship though it bee tossed with the waves and troubled with winds yet hee will carry the ship safe into the harbour even so as long as Iesus Christ is our Pilot and sits at the sterne of heaven though there be many winds and waves beate on the ship that is though there be many troubles and afflictions that doe arise yet he safely brings both soule and body to the haven or harbour of rest It is a good meditation that the learned have out of Matth. 8. the Disciples were in a ship at sea where arose a great tempest so that the waves beate on the ship which was in danger whilest Christ was asleepe in the ship Then they cried to him and awaked him and he arose and rebuked the winds and the sea and there was a great calme so say they the Church is compared to a ship and this world to the sea the troubles and afflictions of this life to the winds and waves that beate upon the ship and indanger it therefore we must doe as the Disciples did runne to Christ awake him by our praiers and stirre him up by our repentance and then he will arise and rebuke the winds and the sea and there shall he a great calme therefore in all the troubles and rages of the world we are to consider that Christ sits at the right hand of God and hath the government of the people of the whole world and he will turne all to the good of his Church and people Now the consideration of this will make feare flye from thee as the darkenesse doth from a candle Thirdly why Christ is said to sit and not to stand at the right hand of God Of which there be three reasons First To shew unto us that hee hath now finished the worke of mans redemption and having done all he is set downe at the right hand of God this is that he would have the whole world to see that now mans redemption is finished and perfected so Heb. 10. 12. But this man after hee had offered one sacrifice for sinnes sate downe for ever at the right hand of God Now although Christ hath wrought the redemption of man and is set at the right hand of God yet wee must not sit downe too but seeing he hath done his part we must doe our parts though he be set yet we must not sit but labour to lay hold on that which he hath purchased and apply it to our selves for although Christ hath purchased it yet if wee doe not apply it we shall be never the better for it If a man lye bound hand and foote in a deepe dungeon and a Iaylor come and set open the prison doores bidding him come to him and he will take the Gives and Bolts off from his hands feet and when he hath done so the Iaylor sits himselfe downe with the keyes in his lap now doe you thinke though the Iaylor sits still the prisoner will no I warrant you but rather would labour to creepe out of the stinking prison so seeing Christ hath opened the prison doores and hath knocked off the Gives and the Bolts of sinne and is set downe at the right hand of God with the keies of hell and of death we must not sit downe too but apply our selves to come out of our sinnes and to lay hold on the mercy that is offered to us Secondly because there is a judiciarie Power committed unto Him that is a power of judgement he sits to arraigne men and to give judgement and sentence against them and as earthly Iudges sit to order and to determine of all things that are done â— so Ioh. 5. 22. it is said The Father judgth no man but hath committed all judgment to the Sonne therefore because Christ holds a court of judgement to judge the whole world wee must be carefull to passe the whole time of our life and dwelling heere in feare and holinesse before God because Hee sits to judge us and though we bee not afraid of earthly Iudges yet let us bee afraid of the heavenly Iudge for howsoever men may shift the matter and blinde an earthly Iudge yet they cannot blinde the heavenly therfore every man must consider when he is drinking deceiving lying swearing and the like that Christ will judge him for it Thirdly because he is in the continuall act of judgement hee is alwaies on the judgment seat alwaies ready to administer judgement to the world earthly Iudges bee not alwaies on the judgement-seate but they have their vacation times out of tearme as they say that is they have certaine times of hearing O but Christ is in the act of judgement and on his charge continually Moses sate from morning till night to heare the people but he was weary of that but Christ sits continually and is never weary in the act of judgement Hence wee may learne these good instructions following First to comfort us in afflictions and crosses that Christ is alwaies ready to waite and attend on the causes of his servants and people a man may come at an unseasonable time to men as Luk. 11. it is said the man came to his friend at midnight and he was rebuked of his friend O but we cannot come at any unseasonable time to Christ hee sits night and day on the throne and will bee ready to heare us therefore in all our troubles this may give comfort Secondly to strike terrour into the hearts of men and to make them afraid of sinne and to offend him because he sits on the throne still and is ready to execute judgement If a theefe should steale or cut a purse when the Iudge is on the bench hee in worthy to be hanged sentence is ready to passe upon him presently so seeing Christ is on the bench and in the act of judgment if a man sinne against him sentence is ready to be passed hee may presently have execution done upon him and indeed all the judgments that come from day to day upon us come from Christ the executions be in the country but the writs and sentences amongst us come from a higher court from London so here in this world be all the executions but the sentence and the writs come from above they come from the court of heaven Fourthly To what end Christ sits at the right-hand of God for two ends first To make intercession for us as Heb. 9. 24. For Christ is not entred into the holy places made with hands which are similitudes of the true Sanctuary but is entred into heaven to appeare now in the sight of God for us We see in Samuel that Saul was angry with David many times and would have killed him but still Ionathan interposed himselfe and laboureth to pacifie his fathers
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
in danger of drowning and had laboured all night then did Christ come to them in the fourth watch towards morning so still Christ comes when things be at the worst with us It is not a time for Christ to come till Herod bee king till things bee at the worst and when we have little hope as soone as we are touched with Gods hand we would have ease and helpe but Christs time is not till we be past helpe when things bee at the worst as Iohn 2. Christs time was not till all the wine was spent then it was a time for him to shew his power The second particular time set downe Luke 2. was when Augustus Caesar caused the whole world to be taxed which was first to fulfill a prophesie Dan. 2. 44. it was fore-told that God would set up another kingdome in the daies of the Roman kings that should batter breake and destroy all those kings which kingdome should stand for ever therefore howsoever we be subjects of another kingdome and citizens of other cities yet let us labour to bee citizens of this citie and subjects of this kingdome because this shall batter downe all other kingdomes and shall stand for ever The Thiefe on the crosse hee desired to be a subject of this kingdome saying Lord remember mee when thou comest into thy kingdome so let us pray to God to make us subjects of this kingdome since this shall stand when all other kingdomes shall fall Secondly it was to shew that Christ for our sakes came under the taxe and not onely the money taxe but to be taxed in his soule to have the fear full wrath and displeasure of God powred upon him and to die for our sinnes as Esai 53. The chastisements of our peace were upon him As Gen. 22. 6. Abraham tooke the woode of the Asse and laid it on the shoulders of his sonne so we were the Asses that were burthened God was he that tooke it off of us and laid it on the shoulders of his Sonne not only the mony taxe but the taxe of Gods wrath and displeasure And therefore if Christ were taxed for us let us be contented to be taxed for him wee thinke it a great matter to bee taxed in our names or goods yet this is not that by a thousand parts which Christ suffered for us The third thing is the place where Christ was borne in Bethlem so saith the Evangelist It was not in the Royall citie of the kingdome Ierusalem but in a poore towne a place of no great respect neither was hee borne in the bravest house but in an Inne and not in the best roome thereof but in a stable But why was Christ thus basely borne seeing the best place had been too base for him to be borne in if we consider the dignity of his person I answere first to shew the guilt of our sinnes which was upon him for he was no sooner come into the world but our sinnes caught hold on him and stopped him of his glory and turned him into a stable Genesis 4. sinne is compared unto a curst Dog that lyeth at the doore that a man goes no sooner out but he is ready to fly upon him and rende out his throat so wee see that Christ was no sooner come into the world but our sinnes caught hold on him and turned him into a stable therefore hence we may see our guiltinesse to be such that wee are not worthy of the meanest place we live in Secondly to procure a better place for us to bee borne in he was laid in a manger that we might bee laid in our soft beds It is the wantonnesse of the world to despise him because hee was poore but Christ came poore into the world to make us rich to which purpose Saint Bernard saith well Lord saith he I am more beholding to thee for thy poverty in redeeming mee than for all the riches of thy power in creating me Thirdly that wee should bee contented with any estate that God should assigne unto us let us looke on the estate of Christ he was contented to be borne in a stable laid in a cratch O that the world would thinke of their sinnes how that by reason of them they are not worthy of the meanest place they live in and yet we murmure and grudge against it though our estates be better than his was Hee was contented with his estate but wee are not with our estates it is our sinne repent we for it Fourthly the manner of Christs birth and that is to bee considered three waies first after the common manner wee be borne for when things be extraordinary then the holy Ghost doth set them downe in extraordinary termes and when they be common and ordinary then hee doth use ordinary termes to expresse himselfe by Now in this place where the holy Ghost speakes of the birth of Christ he doth use no extraordinary but the same termes that is used in the birth of other of the holy men of God as of Iohn Baptist and the rest therefore Christ was borne after the common and ordinary manner as wee be borne Indeede the conception of Christ was miraculous and extraordinary therefore they say that Christ did passe from his Mother and came through her without opening her wombe but this is a meere fancie of theirs the Scripture is against it for Luk. 2. 23. Every manchilde that first openeth the wombe shall beholy unto the Lord therefore we see the birth of Christ was ordinary and as other children passe away from their mothers so did hee the Fathers are plaine for this as Tertullian saith this is the wombe for whose sake it is said that every one that openeth the wombe shall be holy to the Lord and Saint Ierome the law of first opening the wombe shall be holy to the Lord doth most especially belong to Christ yet ordinarily to others The Papists object against this and say How could His mother be a virgin if Christ were borne after the same manner as others are I answere that the Scripture is plaine that shee was not onely a Virgin when Christ was conceived but so when Christ was borne as Esai 7. A Virgin shall conceive and beare a Sonne so shee was a Virgin at his birth yea the Schoolemen say that the breaking and opening of her wombe did not take away her virginity Hence wee conclude that Christ was borne after the ordinary manner we be The Vse is first to see the strange humility of Christ that he would be borne as we are and come into the world as we come which this place is not fit to describe but the next childe that comes into the world and that you are at the birth of you may consider it with this short meditation Thus was Christ borne in this weake manner and stepped thus low for my salvation and therefore how justly shall I perish if I
would not bee mooved with the bad example of others so if thou be one out of whom Christ hath cast out a devill cast out thy sinnes thou wilt not bee moved with the bad example of others it was Ioshuas resolution howsoever others did yet hee and his houshold would serve the Lord so Mich. 4. 5. it is said For all people will walke every one in the name of his god and wee will walke in the Name of the Lord our God for ever and for ever I have shewed you heretofore when a floud commeth it will carry away straw and light stuffe loose timber moveable things but if they bee rooted then they stand so bad example is like to a streame it carrieth away all loose and moveable things before it but if men bee rooted in grace then they shall stand when others are floating in the streame of evill company therefore if men will perish let them perish labour thou to be rooted in Grace and then thou shalt stand when others are carried away Now from whence did the Wisemen depart from Ierusalem which Ierusalem was a great royall city of the kingdome the glory of the country yet they departed from thence because Christ was not there which must teach us that let the place bee what it will if Christ bee not there it is no place for us to rest in I have shewed you what was Isaacks complaint Father saith he heere is fire and woode but where is the Lambe so when men remoove from one towne to another and finde there are good grounds sweet waters and other good commodities yet let them aske where is the Lambe where is the preaching of the Word so when a servant commeth to a house he may say here is a good master and a good mistresse and good meate but where is the Lambe where is prayer religion reading of the Scriptures and such like therefore as the Wisemen from Ierusalem when they found not Christ departed so wee should depart from such places where wee cannot finde Him or religious dueties performed The second thing was the blessing of God upon their endeavours they saw the starre and it was before them and directed them to the house where the Childe was 1. They saw the Starre 2. It was that which they saw in the East 3. It went before them 4. It went before them till it came to the very house where the Childe was As soone as they were departed and had put themselves upon good meanes when there was not a man to tell them nor one that stirred out to seeke Christ God sent the starre to direct them to the place where Hee was which may teach us that if we endevour and set our selves upon good courses wee shall finde Gods blessing upon us we see Exod. 13. when the Children of Israel put themselves upon their journey the Lord sent them a cloud by day and a pillar of fire by night to conduct and guide them to the land of Canaan so Act. 8. 28 29. The Eunuch was reading the Scriptures when Philip was sent to expound the meaning of it to him he put himselfe upon a good course and the Lord did blesse him in it the Scripture is plentifull for this Mark 16. women were desirous to see what was become of Christ they set themselves on a good course but they tooke care and were troubled about this who should roule away the stone and behold an Angell came and was sent to roule it away thus wee see how ready the Lord is to blesse our good intentions and therefore let us set our selves upon good endeavours and God will send a pillar or a starre to direct us Thirdly with what affection they received it they rejoyced exceedingly and that for two causes 1. For the appearing of the Starre 2 For the standing of the Starre First for the appearing of the Starre that there was a meanes to guide and direct them to Christ whereas otherwise they might have wandered up and downe and not have found him for they might have gone to Bethlehem and when they were there it may be not have found him therefore they rejoyced for the appearing of the Starre and were glad that there was a meanes to direct them Which should teach us that we should rejoyce and bee glad when we see any starre to direct us to Christ now the Scripture is a starre and the faithfull Ministers bee Starres therefore when wee see the Bible and good Preachers wee should bee glad and rejoyce and blesse God that he hath sent these Starres to direct us to Christ And as Esay saith they shall blesse the messengers of peace Secondly they were glad for the standing of the Starre because they knew that Christ was there for though they had spent a great deale of money and many a weary step in a long journey yet they were exceedingly glad that they had found Christ notwithstanding al their paines and cost so many poore soules are glad after a long search for Christ to finde him and feele the power of his grace in their hearts having a long time sought him in prayer being truely humbled for their sinnes if once they feele the power of his grace in their hearts it makes them rejoyce exceedingly they thinke all their labour well bestowed this way as Iohn 20. wee see how Mary stood by the sepulcher weeping when she had lost Christ but when he came to her and she had found Him she rejoyced exceedingly saying Rabboni O Master as if shee should say O master I am glad that I have found thee As Marriners when they have beene at Sea tossed up and downe in a storme if once they come where they see the shore or land it makes them leape for joy so it is with a Christian when he is tossed up and downe if once he can but see the shore I meane the assurance of his salvation if hee can by faith spy Heaven this will make him to rejoyce exceedingly and lay fast hold on him so Cantic 3. 4. when the Church had lost Christ shee seekes and having found him she catcheth fast hold on him and would not let him goe Now for their behaviour having found Christ First they did worship him which must teach us that we must not despise Christ for his poverty for though they found Him in a poore estate having no court nor traine to attend him yet they did not despise his poverty no more must wee for his poverty is our riches his shame our glory his abasement our exaltation his death our life and as no man is to despise Christ for his poverty so no man should bee offended at he meanenesse of any Christian let their estate and condition be what it will if the Spirit of Christ and the graces of God bee in them wee ought to regard and honour them Secondly they did not onely worship Christ but they did offer to him they did impart their wealth
the armes of Ioseph in the lap of Mary in the armes of the Preachers or of other good Christians but wee must labour to have him in our owne armes the armes of our faith for though we may see Christ in the armes of our teachers yet for all this wee may perish and therefore so much the rather ought wee to receive and get him into our armes and apply him into our hearts because hee comes to present himselfe to thee and to me therefore if we doe not receive him wee shall be guilty of his blood If we should bee in a roome and a childe should cry to come unto us would wee neglect the childe would not we cast away that which wee had in our hands and take the childe into our owne armes I doe not say if it were the childe of a king we would doe so but if it were the childe of an honest poore man and therefore much more should we receive the Childe Christ beloved this Chide Christ doth in a sort cry to come unto us and saith as it were thus O good people receive me into your hearts receive me into your soules I doe not desire it for my owne sake but you shall be the better for it therefore O good people why doe ye not receive me if we doe not wee are like to perish and we shall be guilty of his blood and therefore this is our duty when Christ doth offer himselfe unto us we should bee ready to receive him so old Simeon did for it is nothing to see him unlesse wee get him in our armes by our faith and embrace him therefore why doe we not fling away all things that doe hinder us and receive him into our hearts and lay hold on him which is life and salvation offered to us The second was that when he had seene Christ he praiseth God for it that although he had seene a great deale of trouble and felt a great deale of sorrow yet that he lived to see those happy daies wherein he might see Christ so howsoever we have lived to see a great deale of trouble and sorrow yet wee should praise God that hee hath let us live to see Christ in the face of the Gospell therefore wee have great cause to praise God that hee hath let us live till this time to repent us of our sinnes to get faith in Christ howsoever we have had a great deale of sorrow and trouble in this world yet the comfort is that we have repented of our sinnes and lived to make heaven and happinesse sure unto us Matth. 13. 16. saith our Saviour But blessed be your eyes for they see and your eares for they heare as if he should say O blessed be God for this happy time wherein we live to see that wee see and to heare that which we heare so Iohn 20. when the Disciples had seene Christ they told Thomas of it They were glad that after a great deale of trouble they had seene Christ at last so it is said Act. 8. 39. the Eunuch went away rejoycing when Christ was made knowne to him therefore whatsoever wee have beene before yet if wee can repent of our sinnes get Christ into our hearts by faith wee have great cause to praise and to thanke God that wee have lived to see these daies hast thou beene a swearer or a drunkard or a bad liver and repented of thy sinnes lay hold on Christ thou hast great cause to praise God and to thanke him that he hath let thee live to see these happy daies The third effect was that he did utter these speeches Lord now lettest thou thy servant depart in peace c. Now this saying of Simeon was the first song in the new Testament that was sung in the Temple wherein foure things may be observed 1. His willingnesse and profession to dye 2. What account he made of death 3. In what disposition he doth desire to dye 4. The Reason why he was willing to dye The first is a profession of his willingnesse to dye Now Lord I am willing to dye I am well contented to depart in peace for I have seene enough I have seene the Saviour and redeemer of the world I have embraced him in my armes and therefore I am willing to dye now So when we have seene Christ we should bee willing to dye for wee have seene enough for our salvation as long as God would have us live wee should be willing to live and when he would have us dye we should be willing to depart we see if a master send his servant to trade and traffique beyond sea so long as his master will have him to trade and traffique so long hee will trade but when his master will have him come home hee will packe up all and come away so as long as God will have us trade and traffique heere we should be content but when hee will have us packe up all and come home wee should be contented to doe so In the Gospell we finde that Christ fled from death and danger when God would have him fly but when the time of his death came he went out to meete it so likewise Moses hee could have beene contented to passe over Iordan but when God told him that he should not but he must goe and dye in the mount Nebo hee went as willingly up as any man goeth to a feast or banquet therefore it is a pitifull thing to see how men doe hang upon the world at that time when God would have them dye Secondly what account he made of death men make much adoe about it are afraid of it but Simeon accounteth it but a departing out of this one roome into another a departing from men to God from earth to heaven from mortality to immortality therefore wee may see what account wee should make of it The Philosophers say that death is the most terrible thing that may be because they thinke it is an utter destruction of nature but Simeon accounts of it as of a remooving or departure from one place to another therefore he is not afraid of it but embraceth it as a doore or gate to passe from earth to heaven from men to God from mortality to immortality and this is the account that all men should make of death Gen. 15. 15. saith the Lord to Abraham but thou shalt go to thy fathers in peace and shalt be buried in a good old age so that death is nothing but a going to the holy men those that have died in faith before and Christ accounts of it Ioh. 17. 13. but as a going to God to the blessed Angels and holy Spirits departed so also Paul in one of his epistles Neverthelesse wee are bold and love rather to remoove out of this body and to dwell with the Lord. Ahasuerus Hester 2. 13 14. had two houses for his women one was the house of sweete perfumes and odors that they might bee
their courses it will grieve Christ that ever he prayed in the mount sweat in the garden died on the crosse therefore seeing the end why Christ suffered is to bring us to God let us not disappoint him of it Thus much for the generall end Now the particular end is twofold 1. To reconcile unto God 2. To abolish sinne First to reconcile us to God and to make us at one with him so 1 Pet. 2. 24. Who his owne selfe bare our sinnes in his body on the tree that we being delivered from sinne should live in righteousnesse by whose stripes we are healed and Ioh. 1. 14. Behold the Lambe of God that takes away the sinnes of the world even as the Lambe in the Law tooke away sinne so doth Christ for in the Law when a lambe was to bee offered for the sinnes of the people they came and laid their hands upon the head thereof confessed their sinnes and so they were put upon the lambe which was killed and the man went free so Christ doth take away our sinnes which are laid upon him he is killed and we goe free therefore when the devill shall stand up at the day of judgement to accuse us and say we have sinned against God wee must not deny the matter for then we are cast and God may justly condemne us but wee must say it is true indeede Satan I have sinned against God I have done thus and thus against Him but I have had the Law for it I have answered it and although not in my selfe yet in Christ for he suffered and was killed for me and hath borne whatsoever God could require at my hands therefore seeing Christ hath satisfied thou canst not require any thing at my hands there is a rule in law that if a debt be paid they cannot require payment thereof againe therefore if we can prove payment of it by Christ it cannot be required of us againe Secondly Christ died to abolish Sinne for he did not onely die to reconcile us to God and beare that which wee should have borne but also to abolish and destroy Sinne therefore seeing Christ died to abolish it wee must take heed wee doe not strengthen sinne for if wee nourish it it will make all the death of Christ and his blood void to us when Ioshua destroyed Iericho Cursed saith he bee the man before the Lord that riseth up and buildeth this Citie c. Iosh 6. 26. So seeing Christ hath suffered to abolish sinne cursed shall that man or that woman bee that buildeth it up againe therefore wee have great cause to weaken sinne and to decline it seeing hee had not suffered any thing but for it As 1 Sam. 25. 21. when David sent to Nabal a messenger and hee returned a churlish answer againe saith David Surely in vaine have I kept all that this fellow hath in the wildernesse c. so may Christ say if we live still in our sinnes and strengthen them in vaine have I suffered for them in vaine have I prayed and died on the crosse and therefore if wee live in our sinnes we make his death of none effect unto us Againe seeing Christ died to abolish sinne we must make this the end of our sufferings for that which was Christs end must be the end of our sufferings therefore doest thou suffer sicknesse losse of thy goods or other afflictions Let this be the end of thy sufferings to abolish sinne Afflictions are called Crosses because as wee know that crosses are to crucifie and kill men so every affliction must be as a crosse to crucifie and to kill sinne our vile affections and the immoderate lusts of our flesh many a man is contented to suffer afflictions but to what end to abolish sinne as Christ did no but for some by-respect of his owne we may not doe so for if we would have comfort in our sufferings that which was Christs end in his must be ours also Fifthly Of whom he suffered of God and of man this is a lesson for our learning not onely to suffer at the hands of God but also at the hands of men because this is part of our conformitie with Christ Ordinarily the people of God when they doe suffer of God doe not suffer of men and when they suffer of men doe not suffer of God but if it fall out so that we doe suffer both at the hands of God and men we should be quiet and contented with the good will of God and say as Eli did It is the Lord let him doe as it pleaseth him It is the corruption of the world that they can be contented to suffer at the hands of God but they cannot abide to suffer of men they are impatient when it is so and what men must wee suffer of the unjust the wicked men many can be contented to suffer at the hands of good men as David saith Let the righteous smite me Lord but we must be contented to suffer of the unjust men for Christ did not onely suffer at the hands of God but also of wicked men Now the sixth thing is What he suffered and here we have a double suffering for he suffered things 1. From God 2. From Men. The things he suffered from God were two First the cup of Malediction or of Gods curse tempered by our sinnes of which he drunke in the Garden Secondly Desertions on the Crosse the hiding of Gods favourable countenance from him wherein observe 1. How it wrought three afflictions in him 2. His carriage in that estate 3. The effects of it Secondly what he suffered from men in which foure things 1. Apprehension 2. Arraignement 3. Condemnation 4. Execution The first thing is the cup of Malediction which our sinnes tempered for him now see we what this bitter cup of Gods wrath which Christ did drinke wrought in him and here wee may consider these three Afflictions First Feare it is said Hee began to be afraid which was no ordinary or common feare but a dreadfull horrible feare such a feare as Moses had for which it is said of him Act. 7. 32. That hee trembled and durst not behold And such as David had when he said Psal 119. 120. My flesh trembleth for feare of thee and I am afraid of thy judgements so it was not an ordinary feare but an horrible and a dreadfull feare At other times he was so full of holy courage and of an undaunted Spirit that his Disciples wondered at it for when they told him that the Iewes did lye in wait to destroy him he did not feare it yet now he was horribly afraid what was the reason of it There were two things that made Christ so to feare First because he was to stand before God in judgement clothed and apparelled with our sins If he might have stood before God in his owne righteousnesse then there had beene no cause of feare but because hee was to stand
before him clothed with our sinnes this made him afraid Secondly He was afraid of death which was neere at hand Now he was not afraid of death as it was a dissolution of nature a separation of the soule from the body but as it was joyned with the curse of God But let us consider these two causes of his feare a little better and we shall finde good matter of instruction in them First he was afraid to stand before God in judgement clothed and apparelled with our sinnes this was a strange thing that he which was the Sonne of God and the brightnesse of the glory of God should now be afraid to stand before God Now if he were afraid how much more may we be to stand before God in judgement to come before him in prayer to appeare in his holy presence If the Sonne of God was afraid then much more may we Indeed if we have repented for our sinnes carried them over unto Christ and doe beleeve in him then we may boldly stand before God in judgement and come before him in prayer and approch into his holy presence when we may say as David doth Psalm 26. Prove me O Lord and trie my wayes but if we have not repented of our sins nor carried them unto the shoulders of Christ if we doe not beleeve in him then we have just cause to be afraid Gen. 3. When Adam had committed but one sinne he was afraid to come before God in judgement and therefore hid himselfe If Adam was so afraid when he had committed but one sinne how much more should we be to come before him having committed many great and grievous sinnes therefore howsoever we may carry away the matter closely and be quiet in our consciences for a time yet if God should but bring his judgements upon us or death so that we come to appeare before God then we shall quake and tremble as Dan. 5. we see Belshazzar did who whilest he was making himselfe merry drinking and abusing the holy vessels of God and the hand-writing did but appeare on the wall quaked exceedingly so that his countenance was changed his thoughts troubled the joynts of his loynes were loosed his knees smote one against another Even so howsoever the wicked may be at peace and quiet a little while yet if God set up a throne of judgement then they will quake and be afraid to come before him In the Revelation we may see how the brave fellowes and gallant lads of this world and the great captaines howsoever they could carry away the matter and be at quiet for a little time when God sets up a tribunall seat to judge them they runne into caves and dens and desire the hils and mountaines to fall upon them to hide them from the presence of God So howsoever we may be at quiet for a time if we have not repented for our sinnes If God come to judge us we shall quake and tremble and desire the hils and mountaines to fall upon us and to hide us from the presence of God Secondly Christ was afraid of death which was neere at hand So Heb. 5. 7. Christ is said in the dayes of his flesh when he had offered up prayers and supplications with strong crying and teares unto him that was able to save him from death It appeares he was afraid of death in that he prayed against it I but was Christ afraid of death we see that in the Revelation many of the Saints of God loved not their lives but did willingly embrace death And Act. 20. the Apostle Paul was not onely readie to bee bound for the name of God but to die for it And therefore wee see many of the people of God were not afraid of death how then was Christ afraid of it I answer that death may be considered two ways 1. As it is a dissolution of nature and a separation of the soule from the bodie 2. As it is joyned with the curse and wrath of God Now Christ was not afraid of death as it was a separation of the soule from the bodie but as it was joyned with the wrath and curse of God thus as it is a curse every man hath cause to be afraid of it but if it be joyned with the favour and love of God then we have no cause of feare Iohn 8. Christs threatens the Iewes that they should die in their sins Oh it is a fearful thing when men die in their sinnes under the wrath and curse of God unrepentant for them There is a great cause why such should be afraid of death a number of people there be that are contented to die and yet they are covetous persons vile livers swearers and drunkards but I tell thee if thou hast not repented for thy sinnes hast not caried them unto Christ and applied his righteousnesse unto thee thou hast great cause to be afraid of death Pull the sting out of the serpent and thou mayst put him into thy bosome but if thou let his sting alone be will sting thee So death hath a sting as 1 Cor. 15. 55. which is sinne therefore let this sting be taken away and then we have no cause to be afraid of death But Revel 20. 14. Death is said to goe before and Hell to follow after so that Hell is the tayle of Death and therefore wee have good cause to bee afraid thereof Bernard saith If thou hast put away all shame which appertaineth to so noble a a creature as thou art if thou feele no sorrow as carnall men doe not yet cast not away feare which is found in every beast Wee offer to load an Asse yet hee cares not for it though wee weary him out because he is an Asse but if thou wouldst thrust him into the fire or into a ditch he would avoid it as much as hee could for that hee loveth life and feareth death feare thou then and be not more insensible than a beast feare death feare judgement feare hell The second Affliction that wrought in Christ was heavinesse and sorrow and this not a common or an ordinary but a dreadfull sorrow Now what was the cause that Christ was thus sorrowfull I answer there were three causes of it First because he saw the face of God discomfortably to looke upon him which was wont to shine upon him with an amiable and loving countenance he that was wont to looke so sweetly upon him now to see him as an angry Iudge and not as a loving Father This was it that made him sorrowfull and heavie The Scribes and Pharisees looked upon him angerly yet he was never moved at it but when hee seeth Gods angry countenance towards him this did more touch him than all the bodily paines that hee felt for hee never complained of the spickes and nailes that were thrust into his hands and feet nor of his whipping or buffetting but when he saw Gods angry
of God on the crosse is shewed two wayes 1. By the Cause 2. By the Effects The first Cause was the darkening of the Sunne upon him the Effect was the bitter complaint that he makes that God had forsaken him as if he should say It doth not grieve me that my Disciples or my kindred notwithstanding the kindnesse and love that I have shewed them or that my mother hath forsaken me but this is that which grieved me that my good Father hath forsaken me for the sinnes of my people O let us thinke of this that it is the heaviest distresse that can befall us to have God departed from us therefore howsoever our friends forsake us and the world leave us yet take heed that God doth not depart from us It was Davids comfort that although his father and mother should forsake him yet God would not forsake him so this must uphold us that although our friends and kindred forsake us yet God will not for if God should what comfort can we have But what was the cause of it the apprehension of the fearefull darknesse of the Sunne three houres together almost all the time of his passion from twelve a clocke till three Now in this darknesse of the Sun we may observe three things 1. The Manner of it 2. The Cause of it 3. The End of it First the manner of the darknesse it was at twelve a clock at the brightnesse of the day at noone time secondly it was of long continuance almost all the time of his passion thirdly it was not onely about the Crosse and in Ierusalem but all the Land over There is some difference amongst Divines about the extension of the darknesse some hold it was all the Land of Iudah ouer some all the world over Tertullian saith that this heavie hap that the Sunne was darkened all the world over at the time of the Passion of Christ was put into a booke at Rome and also amongst the Grecians it was so reported of so likewise S. Cyprian saith that this darknesse was not in the Land of Iudah but all over the world And this was the manner of the darknesse Now this darknesse must put us in minde of the fearful darknesse that shall cover the faces of the wicked if they doe not repent for as Christs face was covered in the brightest time of the day so shall their faces be covered when things should be at the best with them even when they be at the height of their glory Amos 8. 9. In that day saith the Lord God I will even cause the Sun to go downe at noone-day and will darken the earth in the cleere day so that in the middest of their joy and in the middest of their glory the Lord will bring darknesse upon them and so dash all their glory and joy Prov. 13. 9. it is said God will put out the candle of the wicked And for example we see Haman when he was at the top of the Kings favour and in his chiefest glory then the Sunne was darkned upon him he was taken and hanged on the gallowes which he had set up for Mordecai so likewise Dan. 5. when Balthasar was drinking tipling and carousing in the vessels of the house of God and presently the hand-writing appeared on the wall and writ his destruction that night hee that was so merry was killed So Luke 12. 20. the rich man in the Gospell hee would goe build his barnes greater when presently there came a voice unto him Thou foole this might shall they take away thy soule even so all the wicked men of the world that are not carefull to give glory unto God when they be in the top of their mirth and of their pleasure all their mirth shall be turned into sorrow their glory into shame their peace into trouble So we see Herod Act. 12. when he was in shining apparell and had made an Oration to the people who cried out The voice of God and not of man because he was not careful to give glory unto God the Angell strooke him with a lothsome disease he was eaten of wormes and so died Thus the Lord will darken our comfort if we doe not repent for if God brought darknesse on his Sonne then hee will much more bring it on the wicked for ever If a poore man have an house and the Sunne doe shine in comfortably to refresh him and his children that be about him if the same man take a veile and hang betweene the Sunne and the house he doth deprive himselfe and his children of the comfort of the Sunne so God if he doth shine comfortably upon us and wee take the veile of our sinnes and hang up what doe wee but deprive our selves of those comforts and joyes which wee might have had and so bring darknesse upon our selves Now this darknesse that shall come upon the wicked although they may escape it in this life yet they shall be sure of it at the day of Iudgement So it is said Matth. 25. Take the unprofitable servant binde him hand and foot and cast him into utter darknesse And therefore howsoever the wicked may goe on in joy for a season and be partakers of the light of the Sunne of the Moone and many other comforts yet the time shall come that neither the light of the Sunne or Moone nor any Star or candle shall be any comfort to them as we may see in Exodus what a fearefull darknesse there was over the Land of Aegypt three dayes together that they could not goe one to another but how much more fearefull darknesse shall that be that shall not last onely three dayes together but for ever and ever therefore let us pray to God and repent of our sinnes get faith in Christ that we may be delivered from this fearefull darknesse that shall come upon the wicked and ungodly Secondly The cause of this darknesse It was not by any naturall cause but by the hand of God which I will prove by two Reasons First because there is no eclipse of the Sunne but it comes by the body of the Moone for the body of the Moone comming betweene the light of the Sunne and us makes the eclipse as the hand of a man being held betweene the light of a candle and his owne eyes doth hide away the light of the candle from his eyes so the body of the Moone comming betweene the Sunne and us makes the Sunne to be eclipsed Now the Moone comes not neere the Sunne but when shee changes but this was when the Moone was at the full and in a perfect diameter to the Sunne for we know that the Iewes Passeover was kept in the full of the Moone therefore it was no naturall cause Secondly it was no eclipse of the Sunne for the Moone could take away but part of the light because the Sunne is bigger by many degrees than the Moone so then there was no naturall
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
of this that this Iesus whom they have despised and condemned shall bee their Iudge at last Now I thought to have passed over the condemnation of Christ and to have spoken little of it but we must doe as the Goldsmith who will not lose the least fine of his gold but he will gather it up so we should not lose the least thing or circumstance touching Christ but should gather all up as in the Law wee read the Lord commanded that the ashes and cinders of the burnt offerings should be gathered up and laid in a cleane place in like manner wee should doe gather up the very ashes and cinders of the sufferings of Christ wherefore our hearts must bee the cleane place to lay them up in that so wee may thinke of the great love of Christ to us and be provoked to love him againe who hath loved us and washed away our sinnes Now Christ was condemned in two courts in the Ecclesiasticall before Annas and Caiphas and in the Temporall before Pilate the one whereof was a forerunner of the other and the reason is because the gouernment was not in the hands of the Iewes who could not put any to death but in the hands of the Romans under whom Pilate was the chiefe governour therefore wee will onely speake of the condemnation of Christ under Pilate where we will observe these foure things 1. How many times Pilate sought to deliver Christ. 2. What was the meanes he used 3. What made him stand so stiffe for Christ. 4. What drew him on to condemne Christ contrary to the light of his judgement First how many times Pilate laboured to cleere Christ before hee condemned him and that appeares to bee foure severall times first when they accused him saying they had found this man perverting the people and forbidding to pay tribute to Caesar saying that he is Christ our king Pilate asked him saying Art thou the king of the Iewes unto which he answered and said Thou saiest it then said Pilate to the high Priests and to the people I finde no fault in him indeed it is true that he is a king but his kingdome hee saith is not of this world therefore Caesar neede not to bee afraid of him I see no cause of death in him you say hee is a king what though it is of no worldly kingdome as Caesars is but it is a kingdome of another world therefore Pilate laboured to free Christ at this time Now in the answer of Christ to Pilate we observe two things First that hee doth professe hee is a king this is that same good confession Paul speaketh of 1 Tim. 6. 12. who under Pontius Pilate witnessed a good confession therefore seeing Christ is a king wee must so accept of and receive him as to bee ordered by him in our life and conversation and governed by his Lawes because hee is the King of the Church and of all the world it is the sinne of the time that men can be contented to have Christ to bee their Saviour and redeemer to save them by his bloud but they cannot abide to have him to be their King as Luke 19. they say Wee will not have this man to rule over us so men now adayes can be contented to have Christ to teach and to preach to them but they cannot abide to have him to be their King to rule or raigne over them in their life and conversation but for this cause was he borne and for this cause did he die therefore if thou wilt ever raigne with him in the kingdome of glory thou must be ruled by him in the kingdome of Grace Secondly he saith his kingdome is not of this world it doth not consist in the pompe and glory of this world for Christs kingdome is of another world in heaven a kingdome above the clouds of glory and happinesse Which must teach us that seeing Christs kingdome is not of this world they that be subjects of Christ must not looke for especially worldly matters or preferments therefore in sicknesse paines troubles and afflictions we must say my kingdome is not of this world but above the clouds it is an heavenly kingdome a kingdome of glory and happinesse my comfort is laid up there when sicknesse and troubles are come upon a man hee must carry up his thoughts and say though I am sicke poore in distresse and disgrace yet it shall not alwayes be so with me for my kingdome is not of this world If the heire of a great King should be in a strange place and hardly used there he would gather up his thoughts and think with himselfe I am but a stranger here and therfore they use me hardly but when I come home againe into mine owne kingdome then it shall be otherwise with me so when wee bee hardly used here we must consider that wee are strangers and therefore they doe hardly use us but when we come at our Fathers house we shall have more comfort than this world can afford us Againe seeing our kingdome is not of this world but a heavenly kingdome the glory whereof farre exceeds all the transitory things of this life therefore wert thou a subject of the best kingdome of the world know it is nothing unlesse thou be a subject of Christs kingdome it is nothing to bee a citizen of the best citie in the world unlesse thou be a citizen of the kingdome of Christ Therefore labour to be a subject in the kingdome of grace to live by faith to be obedient to Gods Commandements to be patient in troubles and then thou shalt be a subject in the kingdome of glory The Queene of the South came from the uttermost parts of the earth to heare the wisdome of Salomon which when shee came and heard she thought it a great preferment to be one of his subjects saith shee Happie are thy men happie are these thy servants which stand continually before thee c. Now if it were a happie thing to be a subject in that kingdome much more is it a happie thing to be a subject in the kingdome of Christ therefore let us labour to bee subjects to Christ in the kingdome of grace that wee may be subjects in the kingdome of glroy The second time that Pilate laboured to free Christ and to set him at libertie was after he had sent him to Herod it is said That he called together the high Priests and the rulers of the people and said unto them yee have brought this man unto me as one that perverteth the people and behold I having examined him before you have found no fault in this man concerning those things whereof ye accuse him no nor yet Herod for I sent you to him and loe nothing worthy of death is done unto him This ye see is the second time that Pilate sought to deliver Christ Which may teach us to be constant in a good course although things doe not succeed
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
the light of Nature wee have the light of Gods grace it it a fearefull thing when a man shall sinne against his conscience though a man sinne of weaknesse and of infirmity yet let us take heed we sinne not against conscience for what a pitifull thing is it that a mans conscience shall say as the Lepers said O we doe not well that we doe so I doe not well to sin to sweare to prophane the Sabbaths I doe not well to nourish any sin to backbite my neighbours It is a fearefull thing to sin against conscience all other accusers one thing or other will stop them either bribes or favour or fiendship or intreatie or flattery but there is nothing that will stop the accusing of evill conscience neither bribes nor flattery nor friendship nor intreaty Revel 20. 12. conscience is compared to a booke that all things are written in when there is question about a debt come to the booke and that doth manifest the matter so there is a question whether thou hast sinned or not come to thy conscience and that will resolve thee all thy sins are written there although thou doe not see nor feele them yet at the Iudgement day when the booke shall bee opened then all shall bee manifest as if they were but new committed Secondly other accusers doe accuse us but certaine times either at Terme time or when anger is stirred but an accusing conscience will give them no peace at any time the worme of conscience wil torment a man at all times in the night and in the day when hee is in company and when he is alone Thirdly other accusers a man may flie from for if they be in one country hee may flie into another country but there is no man can flie from the accusing of an evill conscience unlesse a man flie from himselfe Augustine saith all other plagues a man may fly from from the famine from the envie of man from the pestilence he may flie but he can never from an evill conscience Man saith he get thee into thy chamber or into the secretest place that may bee and although thou shut the doore yet thou canst not shut out the accusing of an evill conscience unlesse thou shut up thy selfe If a man were in a close chamber full of small lights and there were in the same roome one great light though he should put out all the other and leave but this one yet that were sufficient to disclose and to lay open his shame so in the chamber of this world there be a number of lights if all should be put out and there be left this great light of a mans conscience this is sufficient to discover and to lay open a mans shame Thirdly The strange silence of Christ that answered nothing though Pilate did urge him and it did concerne his life therefore the more ready he should have been as one would have thought to defend himselfe for naturally men are ready to defend their lives as the Devill saith of Iob all that a man hath will hee give for his life But see Christ was silent which shewes how ready he was to lay downe his life for us and how willingly this was the reason why Christ was silent and said nothing here we may see the great love of Christ that whereas we should have lost our lives have perished in hell for ever hee was contented to lay downe his life for us Now Christ hath not laid downe his life onely that wee should lay downe our lives for him againe but that we should lay downe our sinnes he was willing to part with his life and wee are not willing to part with our sins for his sake Hester 6. when Ahashuerosh could not sleepe in the night time he cals to a servant to reade in the Chronicles and then found what Mordecai had done in preserving of his life and so makes this inquiry But what honour and dignity hath there been done to Mordecai for it So when a Christian cannot sleepe in his bed hee should be thinking how willing Christ was to lay down his life for him he should make this enquiry what honour and dignitie have I done unto Christ for it Augustine saith this is the reasoning betwixt Christ and us O man wilt thou make a change with me wilt thou forgoe thy sinnes and take my bloud take the merit of my death and I will take the punishment of thy sinnes Fourthly His protestation and confession that hee is the Sonne of God for when Pilate heard that he was afraid that God was ingaged against him and to oppose himselfe against God he was loth this it was that made him to stop and stay the reverence hee had to the name of Christ O that we Christians had this reverence to the name of God that it might stop and â—â—ay us in the course of sinne Pilate was stayed at the mention of the name of God but we heare of the name of God every day from day to day and yet it cannot stop us in the course of our sinnes we see Gen. 39. 9. that the reverent awe that Ioseph had of the name of God kept him from sinning against God so David Psal 21. 22. Because I kept the wayes of the Lord I did not wickedly against my God for all his lawes were before me and I did not cast his Commandements from me And so here Pilate an Heathen did reverence the name of God this it was that stopped him and made him stand so fast for Christ Fifthly The holy commination of Christ saith hee Hee that delivered mee to thee hath the greater sinne There is no man that can have his hand in the death of Christ but he must needs sinne This was it that made Pilate a Heathen man loth to condemne Christ be cause he should sinne against God This must teach us that when wee heare it is a sinne to sweare or lye not to doe it though it be to save a mans life Wee have heard it is a sinne to prophane the Sabbath to mispend the time wickedly and yet neverthelesse dare we goe on and doe it Surely Pilate shall rise up in judgement against us at the last day and condemne us for it We see 1 Sam. 14. 33. when Saul heard that the people had sinned in eating of blood hee laboured to stoppe and to stay them O that there were such affection in Christians to labour to stoppe others but especially themselves in the course of sin For it is Gods great mercie that any thing comes in the way to stoppe or stay us in the course of sinne whether it bee our conscience or the admonitions of our wives or any thing else The Philosophers say that the upper Heavens would set all the world together if they were not staid by the nether but whether that be true or no this is that there is such greedinesse in man to commit sinne that
spirituall grace to cover our soules with for Christ was not so naked in the sight of men as we be naked in the sight of God every man can see the nakednesse of his bodie and can complaine of that but they cannot see the nakednesse of their soules according to that which the Spirit of God saith Revel 3. 17. Thou sayest I am rich and inclosed with goods and have no need of any thing and knowest not that thou art wretched and miserable and poore and blind and naked Thirdly seeing Christ was naked on the crosse this his nakednesse doth serve to purchase and procure clothing for thee therefore Christ was naked on the crosse in the sight of men that thou shouldest not be found naked in the sight of God but that thou mayest stand with comfort before God at the day of judgement covered with the righteous robe of Christ Iesus The fourth thing observed in the manner of Christs crucifying was That he was crucified betweene two theeves and he was numbred amongst the wicked they did hang him in the middle as if he were the chiefe of them Whereby we learne first as it was the portion of Christ to be accounted and numbred amongst the wicked so it is the portion of Gods people to be numbred amongst the wicked still to this day Secondly seeing Christ was crucified betweene two theeves this must teach us wisely to distinguish betweene the crosse of Christ and the crosses of the theeves for although the punishment was alike yet the cause was not alike for Christ he died an innocent man but they died worthily for that which they had done and even so heere wee must learne to distinguish betweene the punishment of the godly and of the wicked for many times taste of the same punishment but the cause is not alike Yet let us beware of Popish superstitions which so admire the crosse outwardly that they eate out the life of all internall devotion thereby and to this end let us take notice of these five falsehoods in their Crucifixes First they picture Christ hanging on the crosse whereas he stood on his feet and wee have great authority for it as Irenaeus Iustine Martyr Gregory and Bellarmine all these affirme hee did not hang on the crosse but stood this is the first falsehood Secondly they affirme and make the wound to bee on the right side of Christ whereas it was on the left side for when the souldlers pierced him water and blood came out of it now there is water no where about a man but at the heart for that onely wants cooling which is the office of the water about it therefore in probability it was on the left side that being neerer the heart and this is a second falsehood Thirdly they naile his feet but with one naile whereas Christ had two nailes in each foot one the Heathen could say Away with him to the crosse two nailes to naile his hands and two nailes to naile his feet and every man cannot chuse but thinke more than one naile was needfull to naile his two feet A great Iesuite was the first inventor of this doctrine and hee pictured Christ with one naile in his feete this is the third falsehood Fourthly Saint Paul saith 1 Cor. 11. Doth not even nature it selfe teach you that if a man weare long haire it is a shame to him It was not lawfull for a man to weare long haire except he were a Nazarite but they picture Christ with long shag haire Now we are to thinke that Christ would not sinne against nature for there was no sinne found in him againe he was no Nazarite after the custome of the Law though hee were of Nazareth or a Nazarene by reason of habitation or the place where hee dwelt for he did drinke wine and strong drinke which was not lawfull for the Nazarite to doe therefore it is very probable if not certaine that Christs haire was short this is the fourth falsehood Fifthly all the Evangelists say that the titles that were set over the head of Christ were written in Hebrew Greeke and Latine but in their crucifixes it is written in Latine onely this is the fifth falsehood So that wee see they are so farre from the true power and vertue of the crosse of Christ aâ— they have not a true forme of it therefore doe thou whosoever thou art leaving these dead images labour in the crosse of Christ to crucifie the immoderate care of the things of this life thy covetousnesse thy impatience thy sinfull anger thy uncleanenesse and though thou have no woodden crosse nor no stone crosse as the Papists have yet this crosse shall be thy comfort and joy in life and death The fifth point is The behaviour of Christ on the crosse which of all other is most worthy to be considered for though he did cary himselfe holily and patiently the graces of God being fully seen in him in his life time yet especially they did shine most bright and cleerely when he came to dye for as the starres doe shine brightest in the darkest nights so the vertues and graces of Christ did shine brightest when he was upon the crosse Now this carriage of Christ upon the crosse must teach us especially to looke to our behaviour in our crosses for although a Christian mans speeches actions and behaviour should be seemely and holy at all times there being no time wherein wee should not walke worthy of a Christian calling yet especially when hee is upon the crosse as it were then he must shew all his Christian vertues and holy graces for saith one such as a man is in trouble such he is indeed because then for the most part he cannot deissmble when trouble is upon him as he may at other times when he is in peace let one put water into a glasse if the water be cleere shake and joggle the glasse and there is nothing but cleere water seene but if there bee mud or dregges in the bottome if then you shake it it will flie all abroad and easily appeare so if a mans affections be pure stirre and shake him and there will nothing appeare but that which is pure but if there bee dregges or mud in the bottome sinnes or corruptions then shake and stirre him and all will fly about and be seene I have shewed you heretofore that the devill is like a dog whose quality is if a man let fall a bone or give him any thing when hee is at meat with him then the dogge will wait for more but if hee give him nothing let fall no bone or crumme the dogge will waite no longer he will seeke him a new master so the devill doth if a man bee in trouble afflicted with crosses hee will waite to see if a bad word or action doe escape if wee let fall any then he will waite still but if none fall the devill will seeke him a
extremitie as theirs was that we are readie to die presently yet because sentence is passed upon us for as the Apostle saith Rom. 8. The body is dead because of sinne let us though death hath not already taken the castle and tower of our hearts yet seeing hee is entered within the walls and suburbs of the citie let us I say therefore be carefull to feare God and to walke conscionably before him for we know not how soone death will take the tower and the castle of our hearts and then we must come to judgement This use Isaak made of this uncertaintie of life I am old saith hee and I know not the day of my death come and let my soule blesse thee before I die so because wee know not the time of our deaths how soone we must come to judgement therefore before we stirre or move a foot let us labour to repent us of our sinnes and convert and turne to God Thirdly Out of what affection he did it out of love to doe good to him for this is the nature of one that is truely converted to draw others to Christ So we see Iohn 1. 41. Andrew said to Simon We have found the Messias which is by interpretation the Christ And Iohn 4. 28. The woman of Samaria when she had beene talking with Christ goeth into the Citie and sayth to the men Come see a man which tould me all things that I ever did Is not this the Christ and so many came to be beleevers In nature we see all naturall things desire to make other things like themselves as fire doth desire to make all thigns that comes neere it fire so water and other living things when they be come to strength of nature then they beget things like unto themselves as a man to beget a man a beast a beast like to himselfe even so it is with a Christian he will labour to make others like to himselfe when he comes to his strength and ripenesse indeed in his weaknesse he doth not but when he commeth to his strength he labours to make others like to himselfe Secondly The confession of his sinne and the punishment due thereunto for first he doth not say thou art here justly to receive things worthy of that thou hast done but hee brings or takes in himselfe Wee are indeed righteously here for we receive the due reward of our deeds This is a note of a man truely converted to God to confesse his sinnes to shame himselfe and give glory to God So if men be converted to God they will not talke of other mens sinnes but they will inclose themselves with others and make confession of their owne sins also therefore when men cloake and hide their sinnes it is a shrewd signe that they are not soundly converted Secondly he confesses that all these punishments and judgements of God are justly upon them this is a good signe of a man that is truly converted to God to cleere the justice of God as the Church Micha 7. 9. I will beare the wrath of the Lord because I have sinned against him untill he pâ—â—d my cause c. So Ezek. 20 43. saith the Prophet speaking of sound conversion And there shall ye remember your wayes and your workes wherin ye have bin defiled and you shall loath your selves in your owne sight for all thâ— evils which ye have committed So we must labour to cleere the justice of God in all our punishments that befall us therefore when men will wrangle and dispute with God and doe not labour to beare with patience the judgements of God that doe befall them it is a signe that such an one is not rightly converted unto God Thirdly His apologie and defence for Christ But this man saith he hath done nothing misse when every man was against him the Governour souldiers and Iewes this poore Theefe could not be silent This is a signe of true conversion when men can beare any thing concerning themselves with patience and silence but if it be against God and his honour they cannot beare it this affection was in Moses for it is said that hee was the meekest man on earth when things concerned himselfe but when the people committed idolatry hee brake the Calfe in peeces and stamped it and made them to drinke of it and he commanded every man to put his sword by his side and to kill his brother Which must teach us that every man in his owne quarrell must bee silent But when the cause concernes God then silence is dangerous and a very great sinne against God Fourthly The prayer that hee made was Lord remember mee when thou commest into thy kingdome The other theefe desires to have his body saved to have his paines asswaged and mitigated of which because hee was not eased hee railed on Christ but this Theefe did not desire to have his body saved or his paines mitigated or to have the nailes and spickes pulled out of his hands and feet but he was contented to suffer any paine he cares not what become of his body so his soule may be saved and he may come into Gods kingdome Which must teach us that when we come to die wee should not take care of our bodies but for our soules Lord remember my soule I beseech thee give mee the truth of thy faith give me patience let my body feele and suffer what it may yet let my soule be saved and bring it into thy kingdome and then no matter what become of my body any thing shall content me SERMON XXII LVKE 23. 39 40 41 42 43. And one of the evill doers which were hanged railed on him saying If thou bee the Christ save thy selfe and us But the other answering rebuked him saying Fearest thou not God seeing thou art in the same condemnation And we indeed righteously for wee receive the due reward of our deeds but this man hath done nothing amisse And he said Lord remember mee when thou commest into thy Kingdome And Jesus said unto him Verely I say unto thee To day shalt thou be with me in Paradise IN these words wee proposed two things to bee considered first the occasion of the speech secondly the speech it selfe the occasion of the speech was upon the conversion of the theefe at the time of his death Now in the conversion of the theefe wee consider three things first the party that was converted secondly the time when hee was converted thirdly the effects and fruits of his conversion from whence we then spake of many things we will not now repeate but come directly unto that which followes The fourth thing wee began to speake of was his prayer hee made unto Christ in that extremity wherein two things are to be considered 1. The ground of his prayer 2. The prayer it selfe The ground of his prayer is threefold first that hee was perswaded he had a kingdome prepared for him howsoever hee
to heaven a place of glory and happinesse we therefore must labour to be obedient to God to doe his will and to be content to endure the troubles of this life with patience as the children of Israel walked in the wildernesse forty yeares together following God in a cloud by day and a pillar of fire by night enduring many troubles and afflictions till they came to the Land of Canaan so we must follow God labour to doe his will and be contented to endure the troubles and afflictions of this life be it forty or fifty yeares together till wee come to this heavenly Canaan The fourth words of Christ on the Crosse were My God my God why hast thou forsaken mee But having spoken of these words not long since I shall not need to speake of them againe at this time Onely I will give you the heads of them which are foure 1. What it is to be forsaken of God 2. How farre forth a true Christian may be forsaken 3 What a grievous thing it is to be forsaken of God 4. How a Christian should carry himselfe when hee is forsaken First What it is to be forsaken of God that is to want the gratefull and the acceptable presence of God which is two-fold First There is a presence of God in power to uphold his creatures and to give a being to them Secondly There is a presence of God in goodnesse and grace to want this presence is to be forsaken of God Secondly How farre forth a true Christian may be forsaken In the life of nature he may be forsaken in the life grace he cannot finally or totally for there is the power of grace and there is the comfortable feeling of grace Now every true Christian hath the power of grace but many times want the comfortable feeling of it and so farre a true Christian may be forsaken Thirdly What a grievous thing it is to be forsaken of God for if he have forsaken us whom shall we make our moane to it was the complaint of Saul that the Philistines were come upon him and God was departed from him wee count it a great matter to be forsaken of our kindred or of our friends O but it is a far greater matter to be forsaken of God therefore though our â—â—ndred our friends and the world forsake us yet pray to God that he doe not forsake us Fourthly How a Christian is to carry himselfe when he feeles himselfe forsaken which was shewed in the example of Christ First he carried himselfe mournefully Secondly he carried himselfe holily he rested himselfe on God by faith Thirdly he laboured to recover himselfe by prayer SERMON XXIII IOHN 19. 28 29. After this Iesus knowing that all things were now accomplished that the Scripture might be fulfilled saith I thirst Now there was set a vessell full of vineger And they filled a spunge with vineger and put it upon hyssope and put it to his mouth IN 1 Pet. 2. 21. the Apostle Peter doth offer to our consideration all that Christ did upon the Crosse Hee did not all as the price of salvation onely but also as an example of holy life and Christian vertues therefore looke how Christ carried himselfe when hee was on the Crosse so we must carry our selves when we be under our crosses in any affliction or trouble Many testimonies Christ shewed in his life time of love patience humilitie zeale pietie and number of other vertues yet when hee comes to die and was on the Crosse then all his graces were gloriously dispersed and displayed So howsoever a Christian is to shew many testimonies in his life time of faith patience and of pietie yet especially when he comes to die then all his graces must bee gloriously displayed and made to shine forth Now the Holy carriage of Christ is seene in the seven last words of Christ on the Crosse The first was his prayer for his enemies The second the care he had of his friends The third the promise he made the theefe upon his conversion at the houre of his death whereby all the people of God have assurance of a blessed and a happie change after death though they hang on the crosse in trouble and affliction in paines and in sicknesse here yet death shall take them downe from the crosse and shall transforme them from men to God from earth to heaven from mortalitie to immortalitie from paines to ease from sorrow to joy from shame to glory and as he said to the Theefe on the Crosse This day thou shalt be with me in Paradise so hee saith to his servants on their sicke beds this day shalt thou be at ease and rest Of these I have already spoken as also of the fourth His desertion when hee cried out My God my God why hast thou forsaken me And now I am come to handle the fifth words of Christ on the Crosse containing a complaint that he made of bodily thirst wherein we are to consider foure things 1. What were the causes of his thirst 2. How he carried himselfe in his thirst 3. When he complained of thirst 4. What were the effects of his thirst First What were the causes of his thirst and they were two 1. Naturall 2. Morall The Naturall causes were these The first was long abstinence from meat and drinke hee was a whole night and day without any refreshing Hee never ate bit from the time hee ate the Passeover till this time this was a great matter especially in that Country for we read Luk. 13. 15. How the Iewes did loose their Oxen and their Asses on the Sabbath and had them to the water they could not well tarrie a day without drinking therefore it was a great matter for a man to tarrie without meate and drinke so long especially being so tossed and tumbled as Christ was indeede if he had beene idle and done nothing he might the better have borne it But Christ was in action and in imployment for they puld him in the Garden from thence hurried him to Annas and from Annas to Caiaphas and in the morning from Caiaphas to Pilate from Pilate to Herod from Herod backe againe to Pilate and then to the Crosse So Christ was in action and motion and yet all that while tooke no sustenance he was without any refreshing this could not chuse but make him thirsty When Sampson had killed a thousand Philistins hee cried out give me water or I shall die for thirst so when Christ had encountred not with the Philistins but with our spirituall enemies the Divell Sinne Death Hell and Damnation and had overcome them all he cried out I thirst The second reason was Exiccation or drinesse within him for he had lost much blood some in the Garden and some in Pilates Hall and on the Crosse for as the Philosophers say the blood is the Charriot of the Spirits which wanting moysture drieth up and then the spirits must needs
faâ—le as we see many times men fall in the Streetes by reason of the want thereof according to that Lament 4. 4. where it is said The tongue of the sucking Childe cleaveth to the roofe of his mouth for thirst Thirdly Extremitie of griefe and sorrow that was upon him for mans sin for the Schoolemen say that a sorrowfull heart drieth up the bones And these were the Naturall causes of his thirst All which was to shew that it was not a light matter to redeeme us but it cost him a great deale of pains and sorrow Therefore we must take heed we doe not cast away that for a little ease pleasure or profit that cost so much to redeeme us The Morall causes were First hee thirsted that we might not thirst for such is our sinfulnesse that we deserve not when wee lie on our sicke beds and come to die to have a drop of wine nay we are not worthy of a drop of wine to refresh us nor of cold water to coole us wee that have so many pots to drinke by the pound or by the dozens by the yard the time may come that we cannot have a drop of water to coole us with We see the rich gluiton that in all probability had his tasters and all varietie of daintiest dishes and rarest wines to please his palate in this life being in Hell desires but a droope of water to coole him and could not have it and this is the desert of our sinnes But Christ thirsted that wee might not thirst And therefore wee may say O blessed bee God for the thirst of Christ for it hath procured many a sweete drop for us The second cause that Christ thirsted was to fulfill a Scripture This is a point very observable that all that Christ did was to fulfill the Scriptures which is a phrase very common through the whole Booke of God I will instance onely in the Gospell by Saint Matthew Christ was borne of a Virgin to fulfill the Scripture chap. 1. 22. So also he was borne at Bethlehem chap. 2. 5. He dwelt in Nazareth vers ult Went and dwelt in Capernâ—um chap. 4. 13. onely to fulfill the Scripture and so in many other places both of this and the other Evangelists it is said Christ did so and so that the Scriptures might bee fulfilled whence wee learne this point of instruction That all that Christians doe must be to fulfill a Scripture wee must not looke to our owne ease and to our owne content but wee must carrie our eye to the Scripture to fulfill that This must be the reason why we read why wee heare the Scriptures or come to heare the Word preached why we pray and come to Church why we doe give to the necessitie of the Saints and why we doe the duties of our Callings all to fulfill the Scriptures As Marriners when they be at Sea howsoever the windes blow here and there yet looke to their Card and Compasse and eye that because it is their direction so Christians must doe how ever the winds blow here and there yet they must eye the Scriptures because it is their direction and keepe close to them when prophane wretches the sons of Belial be swilling and drinking doe they eye the Scriptures doe they that they doe to fulfill the Scriptures No verily except it be this Scripture in the 1 Corinth 10. 7. They sate downe to eate and drinke and rose up to play or this Iob 21. 13. They spend their dayes in wealth and suddenly goe downe to the grave so they shall have but small comfort of such fulfilling the Scriptures But let us fulfill the Scriptures as Christ did and then wee shall have comfort in life and death He fulfilled many Scriptures before and had but this one to fulfill so that hee could not be at rest till hee had fulfilled it So when we have fulfilled many Scriptures and be upon our sicke beds if there come one more into our mindes there is such a Scripture to be fulfilled such a neighbor to be reconciled unto or there is some wrong to be righted we should not bee at rest till wee have done it It is the manner of the World if they have fulfilled one or two Scriptures they take a dispensation for the rest if they come to Church in the forenoone they thinke they neede not come in the afternoone If they pray in the morning they may live loosely all the day after If they have done one dutie or two they have done enough But a Christian must doe all the Scripture commands and have an eye to all the commandements of God to doe them As David did I have respect to all thy Commandements and Psa l me 18. for saith he His Lawes are before mee and I did not cast away his Commandements Therefore if a man hath done a number of good duties that the Lord commands him and he remembers one thing that hee hath not done he must labour to doe it for we must not make conscience of some duties and neglect others but ought to make conscience of all the Commandements of God The third cause is that by his thirst wee might learne to be a thirst for all the Actious of Christ on the Crosse are for our example Therefore as Christ thirsted for water so we should thirst for the Spirit of grace As he said I thirst so a Christian man must say O good neighbour I thirst but what dost thou thirst for not for wine and strong beare but I thirst for Iesus Christ for sanctified graces faith repentance the pardon of my sinnes for Heaven and happinessse and for Gods favour Augustine saith there be divers thirsts in the world some thirst after wine strong drink some after goods and lands some after honour and preferment some after pleasure and some after blood But thou O man doe thou thirst after Heaven and happinese be athirst for Gods favour for the pardon of thy sinnes and for righteousnesse and then thou shalt bee satisfied for our Saviour saith Blessed are they that hunger and thirst after righteousnesse for they shall be satisfied Indeede there bee a number of Christians in the World every one of whom hath his thirst the covetous man after his goods the hatefull man for revenge but the Christian man he must thirst for Gods favour So David saith My soule thirsteth after thee c. therefore howsoever the men of the world thirst after lands and livings thou that art a Christian must thirst after Iesus Christ and for the pardon of thy sins and thou shalt bee satisfied when they with the rich glutton in Hell shall thirst and have not a droppe of water to refresh them or coole them Secondly how Christ carried himselfe in his thirst hee complained and cryed out and said I thirst which may teach us that the people of God are not stockes and blockes but they have sense and
directed to keep thy Statutes I cannot do as I would but would to God my heart were directed to keepe thy Statutes David had no strength to doe as he would but he desires it above his strength so should we Secondly The manner how Christ did appeare to her He shewed himselfe strange a long time and held her in suspence and yet Mary sought for Christ and sought for him when others gave over with teares which may teach us that many a good Christian may seeke for Christ with teares that is in truth of affection and yet not presently finde him they may seeke long and attend upon the meanes but as Christ did appeare to Mary so in due time thou shalt see him to thy comfort Now there were two causes why Christ did not appeare to Mary nor shew himselfe to her presently First through her owne default for when Christ appeared to her shee thought it had beene the Gardiner Hee did not appeare in such a forme but Marie thought so she did so sorrow and mourn for Christ that though he were before her she could not see him it was through her owne default so God many times gives comfort to us when through our owne default we see not the comfort that is before us through the sorrow and griefe wee sustaine but refuse it when it is offered and this is the cause why it is so longâ—ere some can receive comfort As Psal 77. David saith My soule refused comfort so it is with Christians many times God offereth comfort to them and they refuse it this is the estate of the best so likewise Christ appeared to the World when through their owne default they could not see him through the blindnesse and ignorance that remained in them even to this day they see not though hee speakes unto them day by day they have not the eyes of Faith to see him This is the estate of the World though God speakes unto them they know it not they thinke it is the Gardiner they thinke it is the voyce of a Man and not of God but the true Church of Christ knowes when Christ is speaking unto her It is the voyce of my welbeloved so Christ no sooner speakes but they know it but the greatest part of the world doe not so though hee speakes unto them from day to day Christ appeares unto them and through their owne default they doe not see him The second cause was Through a speciall dispensation that shee might the more repent of her sinnes and make a triall of her faith to make the present more comfortable as Ioseph made himselfe strange to his brethren a long time and afterward did reveale himselfe unto them so though Christ make himselfe strange and hold us in suspence for a time it is because hee would have our faith tried and because wee might have the greater comfort when we finde him Now though he held himselfe a long time in suspence yet Christ did discover himselfe by a word for he saith Marie and she turned about and said Rabboni Master so it was but a word of Christ that gave comfort he can doe it by a word hee can make all our discomforts to cease and give comfort with a word Thus wee see Matth. 8. that the Centurion said to Christ Doe but speake the word and thy servant shall be whole If Christ doe but speake a word his wisedome is to lay hold on that word which must teach us that wee must catch hold on every little word of Christ I have shewed you heretofore that it is the nature of the Vine to catch hold on every little sticke or on every little thing with his twigs to lift up himselfe so a Christian must lay hold on every little word of Christ to help him by But it is a pittifull thing that one word of Christ will not serve nor all the words of Christ nor the mercies nor the judgements of God to turne us to him as Marie catched hold on every little word so it must bee our wisedome to lay hold on the least word that may bring us to Christ From hence two things are to be considered First That true faith doth lay hold on every little word of Christ It is like the Vine that layeth hold on every little sticke and post with his keyes and clanvers to lift up himselfe so true faith will lay hold on every little means to lift up it selfe if it be but a word it will lay hold on it as wee see Iohn 2. Christ saith to his mother Marie Woman my houre is not yet come she layes hold on this word of Christ and saith to the servants whatsoever hee bids you doe that doe you and you shall not want wine so Matth. 15. It was but a word that Christ spake to the woman of Canaan and a sowre word too yet the poore woman catches hold of it so in the booke of Kings when Benhadads servants came unto the king they catched hold on every word thus where there is true faith it will lay hold on every little word of Christ therefore when men cannot catch hold on one word of Christ nor all the words of Christ this doth shew the dulnesse and deadnesse of mens hearts It is said Ionah 2. They which follow lying vanities forsake their owne mercies and there is great mercie offered in the Word in the preaching of the Gospell but they which despise and refuse it despise and forsake this great mercy that is offered unto them The second thing is The infinite comfort that a Christian hath after hee findes Christ Heaven and Earth cannot give that comfort that a Christian hath after he hath found him Therefore although it cost a man sore travell and labour and a great deale of paines yet hee thinkes his labour well bestowed if he can finde him at last so we see in Marie that she sought Christ and sought him with teares and yet when she had found him how joyfull was she saying Rabboni Master thou art the man I sought for thou thou art he I did long for so Ioh. 1. 41. Andrew saith to Simon Peter we have found the Messias and the wise men Matth. 2. when they had found Christ they rejoyced exceedingly therefore whatsoever paines a Christian takes to seeke Christ if once hee have found him the World cannot make him so glad he thinkes all his paines and labours well bestowed If a man finde a bag of gold how glad will he be but all the gold in the World is not like to it the Apostle counteth all things dung and drosse in regard of it It is like the pearle that the Merchant went and sold all that he had to buy the field where the Pearle was Thirdly the end why Christ did Manifest himselfe to Marie was twofold 1. By information and instruction to informe her selfe 2. To Comfort his Disciples First these words touch
could not redeeme him nor all the Patriarches and holy Men but it must be the blood of the Sonne of God and all his blood and in so great extremity as we have heard From the consideration of this we have the more cause to be thankefull unto him as Ioh. 13. Peter wonders at the humility of Christ that he would stoope so low to wash his Disciples feete or hee that was the Lord of all higher than the Heavens should stoope so low to wash my feete so wee may much more wonder and admire at this love of Christ that he would dye for us and dye such a cursed death O Lord wilt thou interpose thy soule for mine and thy body for my body and dye for mee that I might live still and therefore wee have no cause to bee offended at the crosse of Christ but we have cause to be the more thankfull to God for it and to say as Saint Iohn saith Hee hath loved us and hath washed away our sinnes in his blood as it is Esay 53. All we like sheepe have gone astray we have turned every one to his owne waies and the Lord hath laid upon him the iniquite of us all Ambrose confesseth that he was more beholding to God for the worke of Redemption for redeeming him with his blood when he was lost by sinne than for creating him by his Power Therefore this may take away the scandall of the crosse because it was of necessitie that he must suffer Now that which tooke away the scandall of Christs crosse may take away the scandall of our crosse for many times a Christian man is at a stand and at a maze in himselfe and saith as the Disciples said We trusted it should have beene hee that should have delivered Israel so I trusted and hoped once that I should have beene saved but there bee so many crosses and so many troubles come upon me that I doubt I make a doubt of it whether I shall be saved or no. And that it is needfull wee should suffer as Christ did these reasons plainely shew First it is of Necessity that we should suffer because we should be conformable to him for as the head suffered so must the members as Christ speaketh Matth. 16. If any man will follow me saith he let him deny himselfe and take up his crosse and follow me so Col. 1. 24. Now rejoyce I in my sufferings for you and fill up that which is behinde of the affliction of Christ in my flesh as Christ suffered in the flesh in himselfe so Paul suffered in his members and therefore it is of necessity that we should suffer Secondly because there be a number of sinnes that be so sunke and soken into the flesh that they cannot be purged out but by the crosse so David saith Psal 119. 67. Before I was afflicted I went astray but now have I kept thy word so Esai 27. 9. By this therefore shall the iniquity of Iaakob be purged and this is all the fruite the taking away his sinnes hence there be a number you see of sinnes that are so sunke and soken into the flesh that they cannot bee purged out but by the crosse as if gold bee rust and canker-fretted it cannot bee helpt but it must be cast into the fire so there be some sinnes that cannot be purged out but it must be by the fire of affliction Thirdly it was of Necessity that we should suffer To prevent sinne in us so wee see Gen. 20. the Lord came in a dreame to Abimelech and told him that hee did keepe him that hee should not sinne against God and how did God keepe him by laying his judgements upon him so 2 Cor. 12. when Paul was carried into the third heavens and saw things that could not bee uttered lest he should bee lifted up above measure the Lord sent the prick of the flesh and the messenger of Sathan to buffet him to keepe downe this naturall pride so wee see there is a necessity of the crosse and therefore have no cause to bee offended at it The second thing that Christ doth informe them of is the good utility end and issue that the crosse hath that it is so farre from taking away any thing as that it doth open away to the kingome of heaven as Phil. 2. 8 9. Paul shewes he humbled himselâ—e and â—â—â—me obedient to the death even to the death of the crosse wherefore God hath also â—â—ghly exalted him and given him a Name above all other Names here is another consideration to take away the scandall of the crosse because it was by it that Christ entred into his glory so if we will goe to glory we must goe the same way there is no other there is no neerer way to heaven but by the crosse as it is Act. 14. Through many troubles and afflictions we must enter into the Kingdome of Heaven so Matth. 20. when the woman came with her two children she makes this request to Christ that the one may sit at his right hand and the other at his left Christ answeres by way of question Can ye drinke of the cup that I must drinke of and be baptized with the baptisme that I must be baptized with for before ye drinke of the cup of glory ye must drinke of the cup of affliction therefore no man ought to be discouraged at afflictions or crosses seeing it is the way whereby we enter into glory 2 King 2. 11. when Elias was taken into heaven he was not carried in a golden chariot as the Papists say that Henoch was but it was a chariot of fire and horses of fire and yet hee was not afraid of them because they were the horses and the chariot that should carry him to heaven so when wee see the firy horses of afflictions and of death to come we should not be afraid of them because they be the horses and chariots that carry us into glory therefore this is that which should make us goe cheerefully thorough all troubles and afflictions this is that which made Paul say that he counted all things but dung and drosse that he might win Christ and that he might come to glory so whatsoever it cost a man though it cost him his life and his blood yet all is well bestowed so he may win Christ and come to glory Now to this information he doth annex a Confirmation and proves it by the Scriptures and so begins at Moses and the Prophets and doth interpret all the things that are spoken of him Now herein we may observe many things first hee doth labour to sound the faith of the Disciples on the Scriptures hee might have discovered himselfe at the first and said I am hee or might have shewed them his hands or his sides as he did afterwards in this chapter but hee goes on and leades them through the Scripture and doth interpret unto them all the places that were spoken of
power of Christ and had tasted of his sweet graces and of the excellencie that was in him so if men had tasted of the sweete things that are in Christ they would long after him therefore Christ sayes to the woman of Samaria Iohn 4. If thou knewest the gift of God and who it is that saith unto thee Give me drinke thou wouldest have asked of him and hee would have given thee living water This was the reason why the two Disciples constrained Christ to tarrie with them because they had felt of the goodnesse and of the excellency that was in him Secondly it is said the doors were shut for feare of the Iewes this is a strange thing that they shut the Doore for feare of the Iewes they were bold to confesse the name of of Christ before all men and now they are afraid of the Iewes and no marvell for they had killed and crucified him and therefore they would make no scruple to kill them which may teach us two things First that we should bee carefull to avoid all needlesse dangers as Matth. 16. Our Saviour saith If any man will follow mee let him deny himselfe take up his crosse and follow mee If it bee a crosse that God layes upon us we must take it up with both hands but wee must take heed of making crosses to our selves We read Luke 22. That Christ prayes that this cup might passe away so we must pray that this trouble and affliction may passe away but if it be the will of God that it shall abide with us then we must willingly yeeld to it Indeede the crosse is needfull when God layes it upon us but we must take heed how we bring needlesse crosses upon our selves If a Physitian should give us ranke poyson hee would so temper and qualifie it as that it should doe us good but if wee take it our selves it may poyson us So God this same skilfull Physitian if he lay the crosse and trouble upon us it will turne to our good but if we take it our selves it may trouble and hurt us therefore it is good to avoyde all needlesse dangers or crosses The second thing that it doth teach us is that Every man must measure his owne actions by his strength the more strength a man hath the more courage and the lesse strength the lesse courage so it was with the Disciples the more strength the more courage they had in the cause of Christ and the lesse strength the lesse courage here is the question answered by that which hath beene spoken of before whether it be lawfull to flie in the time of persecution If one hath strength and courage to stand then hee were best to abide it but if he have not strength then he were better to fly as Marke 15. There was a yong man that did follow Christ in a linnen garment whom they caught hold on and hee left the linnen cloth and fled from them naked But did he well to flie from Christ I answere he did well to flie for he had not strength to resist nor meanes to prevaile The second thing is The manner how hee did appeare and that was when the Doores were shut Hence wee learne no Doores can keepe out Christ when Paul was in prison and the Doores shut he came to Paul so that all the Doores could not keepe out Christ There bee diverse opinions how this could be some be of the minde that the Doores gave way to Christ and did open as the iron gates opend when the Angell did fetch Peter out of prison as S. Ierome saith that the Creature gave place to the Creator A schooleman saith that the Doore did open so softly and shut again as that they did not perceive it others think that he did so attenuate his body and make it so subtile as that it could passe through the Doore or any little chinke or Crevise as the Sun passeth through the glasse window Others againe thinke there is such power in a glorified body as that it is able to passe through any solid body as a man may passe through water or the Aire Therefore Christs body rising a glorified body was able to passe through the Doore so our bodies glorified if they were in an Iron or Steele Chest in a Marble stone or Tombe it could not hold them a glorified body is able to passe through them Hence the Papists would prove their transubstantiation that seeing he could make his body passe through the Doore he could make it passe into the bread and wine To this I answer there is great difference between them for although he passed through the Door yet he was in the same proportion figure dimension that he had before but in the Sacrament there are not the same proportions nor the same figures nor the same dimension so there is a great difference between them Thirdly the Effect of this appearing when Christ came amongst them hee said Peace bee unto you this is a strange speech of Christ to say to them peace bee unto you seeing some of them had betrayed him some denied him and all had fled away from him yet hee sayes Peace be unto you as if they had not offended him the cause was they had repented of their sinnes condemned and judged themselves therefore Christ brings peace unto them So though we sinne against God and offend him yet if wee weepe for our sinnes repent of them and condemne and judge our selves hee will bring peace unto us Here wee may see what Christ brought out of the grave with him to his Disciples even as when a father is absent from his childe hee comes home comfortably so Christ being absent from his Disciples brings out of the dens of death and out of the Grave peace with God with the holy Angels with all the Creatures and peace of their owne conscience with him Therefore if any man shall demand and say Christ indeede was crucified and he died and was laid into the Grave but what good have wee by these things To this I answere that he hath brought the greatest good with him that may be for he hath brought peace with God with the holy Angels with all the Creatures and peace with our Consciences this is a great comfort to a Christian for though hee bee not a great man in the world nor one of the brave gallants yet he is a happy man because Christ hath brought a peace with him unto him Further this may teach us where we are to seeke our peace no where but in the death of Christ therefore if thou wouldest have peace with God and in thy owne conscience seeke it in the death of Christ there thou mayest have it if thou hast peace which doth not arise from hence it cannot bee true peace nor the peace of conscience till thou canst see by the eye of faith Christ dying upon the crosse bleeding in the Garden
function this same binding and loosing is a Metaphor or borrowed speech taken from a man that is fast bound in fetters and chaines so as he is not able to stirre till he bee unloosed so every man by nature is bound in fetters and chaines with his sins and cannot be loosed till God sends true Preachers to loose them as we may see when Lazarus was in the Grave though hee had life in him yet he was not able to come forth being bound with his Napkins and cloths till hee was unbound so when the Philistines had taken Sampson they bound him and laid fetters and chaines upon him In like manner the Divell doth lay spirituall fetters and chaines upon us so as we are not able to stir in the life of holinesse till the Lord send Preachers to us to unloose us Therefore as a man that is in fetters and chains when the Iaylor comes to knocke off his chaines and fetters though he be never so much pinched and pained yet he will hold still and take it in good part because he shall bee freed and set at liberty so when the Preachers come to breake off our gives and chaines though it bee more painefull than before yet we must take it in good part because we shall be set at liberty by it Now two waies a Minister may forgive sinnes First By pronouncing forgivenesse of sinnes to such as doe repent and beleeve as the Priests in the old Law did pronounce those that were made cleane to bee cleane so a Minister when hee sees a man throughly washed and purified by the teares of true repentance may without feare absolve that man from all his sinnes and iniquities But how can this be may some man say seeing it is God onely that doth forgive sinne I answer There bee two Courts there is the Court of Heaven and there is the Court of this World In the Court of Heaven none but God can forgive but in the Court of this World a Minister may forgive upon the true confession that a man may make and the hearty repentance he may see in him he neede not feare to pronounce unto him the forgivenesse of his sinnes Secondly By way of authoritie not as the Papists do but when in distres of conscience hee sees cause to charge the party to beleeve the remission of sinnes as having just title to Heaven manifested in his good life and holy conversation amongst men though at that time God suffer him for triall to want the sense and feeling of his faith in Iesus Christ SERMON XXXVI IOHN 20. 24 25. But Thomas one of the twelve called Didymus was not with them when Jesus came The other Disciples therefore said unto him Wee have seene the Lord. But hee said unto them Except I shall see in his hands the print of the nailes and put my finger into the print of the nailes and thrust my hand into his side I will not beleeve FIve severall times Christ did appeare the same day that hee did rise from the Dead and this is the sixth time of his appearing and it was eight dayes after when Thomas was present for when Christ did appeare to his Disciples Thomas was away therefore when the Disciples saw Thomas they told him They had seene the Lord Thomas answers them Except I see in his hands the print of the nailes and put my hands into his side I will not beleeve Therefore Christ in compassion comes eight daies after and suffers him to put his hands into his side and bade him that he should not be faithlesse but faithfull Now in this appearance there bee foure things to bee considered 1. The Occasion of Christs appearing 2. The Time of it 3. The Manner of it 4. The Effects and fruits of it The Occasion was To heale the infidelitie of all his Disciples for hee had now but one that did remaine in infidelitie therefore hee comes to cure that one Here we see the tender care of Christ that having but one Disciple that did remaine in unbeleefe yet could not be at rest till hee had cured that one so we see the care of Christ doth not onely extend in generall to al his Disciples but also in particular to everie one which is a sweete comfort to a Christian that the care of Christ is not onely in generall for the good of the Church but in particular for every one so that if there bee but one weake and fraile member Christ hath a care of that one It is said Iohn 10. 3. that The good shepheard calleth his owne sheepe by name Hee doth not onely know the grosse summe and keepe the whole tale of them but he knowes every particular one If there be but one man or woman that doth belong to him Christ hath a care of him as wee see in that parable Luke 15. Of a man that had an hundred sheepe whereof when one of them goes astray hee leaves the ninetie and nine and goes and seekes for that one sheepe If there bee but one weake and fraile member Christ will have a care of that one for he himselfe saith Iohn 9. 18. Of them that thou hast given me I have not lost one so that if wee can once bring our selves to be members of Christ he will regard and have a care of us This is an excellent comfort to Gods people for as Numb 12. 15. When Miriam was shut out of the Host for her sinne the Lord would not let the Arke remove till she was recovered and brought in againe so if there be but one gone astray God will never rest till he have it home againe Therefore as Saint Paul saith boldly where hee doth apply Christ unto himselfe particularly Galath 2. 20. Neverthelesse I live yet not I but Christ liveth in mee and the life I now live in the flesh I live by the faith of the Sonne of God who hath loved me and given himselfe for me for when Christ was on the crosse he did not onely eye the generall good of the Church but in particular England Essex Clavering and so of every particular man and woman which may comfort us howsoever wee may erre and goe astray yet if wee belong to Christ there will bee a time when Christ will have a care of us and bring us backe againe to God for there was but one Disciple that did remaine in infidelitie and Christ had a care of that But let us enquire what were the causes that Thomas remained in unbeleefe there be two causes expressed in the Text. First Because hee was away when Christ came hee remaines in his unbeleefe here wee see what a losse it is to bee absent from holy meetings for thoughg it be but once for Thomas was but once away yet he lost the sight of Christ if he had beene present with the rest of the Disciples then it is like as they did beleeve hee would have beleeved for they were
anger so God is angry with us many times and would kill us but the true Ionathan Iesus Christ doth interpose himselfe and labour to mitigate his anger by presenting his wounds and body before God therefore when wee cannot lift up our voyce to God nor our hearts as wee should yet Christ makes intercession his body speakes when we cannot speake and his blood crieth when we cannot cry Now I shall not need to shew you the manner how Christ makes intercession for us having spoken of it but a little before and therfore I will now proceed without any repetition to the second end why Christ ascended Secondly That hee might more powerfully and more mightily administer and governe his Church for therefore God hath exalted him that he may rule the whole world for the good of the Church as the people rejoyced exceedingly at the crowning of Salomon so wee may much more rejoyce that Christ is all in all and that hee sits at the right hand of God for the good of the Church Now by foure actions Christ doth governe in his Church 1 He drawes people to himselfe 2 He doth guide and governe them 3 He doth exercise them with crosses and troubles 4 He doth protect and defend them against all their enemies First He doth draw and pull people unto himselfe and brings them to Faith and Repentance and an estate of grace that they may be saved so Christ saith to Ierusalem Matth. 23. 37. How often would I have gathered thy children together even as a hen gathereth her chickens under her wings and yee would not to the same effect also Ioh. 11. 52. It was said of him That hee dyed not for that nation onely but that hee should gather together in one the children of God which were scattered abroad so then it is Christ that doth gather and draw us there is not any man living that is able to draw himselfe out of the kingdome of the devill and pit of hell into the kingdome of grace and state of blessednesse it must be Christ onely that must draw him therefore it is said in the Acts that There were added to the Church daily such as should be saved so it was not they themselves that drew themselves out but it was Christ by his Word and by his Spirit that did draw them and pull them out of their sinnes and brought them to an estate of grace Now is there any man thus drawne out of his sinnes into an estate of grace let him know it is the hand of Christ that did draw and gather him for Christs sitting in heaven is as powerfull to draw and pull men out of their sinnes as the Adamant is to draw Iron to it Wherefore when men see themselves thus drawne out of their sinnes and pulled out of the kingdome of the devill and pit of hell they may say as Iudas did Ioh. 14. 22. What is the cause thou shewest thy selfe to us and not unto the world even so we must admire the goodnesse of Christ and say Lord what is the cause thou hast pulled us out of the kingdome of the devill and pit of hell and hast brought us to an estate of grace to Faith and to Repentance there was nothing in us Lord but it was thy good pleasure and meere mercy to doe it Now the meanes wherby he drawes and puls men unto himselfe is especially by the Preaching of the word and Gospell therefore Saint Paul saith Eph. 4. 12. he gave some to be Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the gathering together of the Saints and for the worke of the ministery and for the edification of the body of Christ c. so Esai 53. 1. the Word of God is called the Arme of God because that even as men doe draw and gather with their armes things to themselves so the Lord doth draw and gather men to himselfe by the preaching of the Gospell so it is the Arme of God to draw men out of the estate of damnation into an estate of salvation and out of the kingdome of the devill into the kingdome of Christ Hereof wee may make these profitable Vses following First seeing the preaching of the Gospell is the Arme of God to draw men unto himselfe therefore faithfull Ministers must remember that they bee the hand of Christ to draw and to pull men out of their sinnes Chrysostome compares Preachers to a number of servants in a great shop of whom some bee in one place and some in another yet all comes to the common boxe and is for the advantage of the master so saith hee this world may bee compared to a shop wherein some of the Preachers are in one place and some in another imployed in preaching and yet all must come to the common boxe all must turne to the advantage of our Lord and Master they must not turne it to themselves and to their owne advantage but they must labour to draw and to pull men to God because this is the ordinary meanes to draw them by Secondly seeing the preaching of the Word is the Arme of God to draw and pull men to God therefore wee must hold us to the meanes and keep close to them that so we may be brought to an estate of grace to faith and repentance and so to be saved It may be objected All come to the means but all are not drawne and gathered to God a number hang in their sinnes still I answere though thou doe not finde thy selfe to be drawne to God presently yet doe not neglect but come still for if thou dost despise it and come not at it then it is not possible that ever thou shouldst bee gathered and brought into the state of grace but if wee come to the meanes then wee may have hope that one day God will draw us unto himselfe though not at the first houre of the day yet hee may at the second and if not at the second yet at the sixth and if not at the sixth yet at the last houre of the day Therefore we must wait on the meanes and attend that till God give his blessing unto it Iohn 5. we see a lame man came to the poole to bee helped of his diseases and lay there a long time for he was intercepted by one or other that did step in before him yet hee continued still because there was meanes of his helpe and at last Christ came and did help him so when we come to the meanes to the preaching of the Word and come a long time and we see others catch away the blessing others are drawne to faith and to repentance and to an estate of grace and we are not yet let us not tarry at home for then wee may die in our sinnes but let us come to the meanes and waite and attend on it and then at last we shall finde Gods blessing upon us
Clerke staid all with a word as it were saying We stand in jeopardie to be accused of this daies sedition So if men would thinke of this when they be in the heate of their affections and in the course of sinne it would stoppe them that one day they shall come to judgement and give in their accounts for all that they have done there is no man that can escape it no man that can avoide it When we have sinned through weaknesse and infirmity wee should not be at rest till we have gotten a pardon for it sealed with the blood of Christ As a man that is guilty of Treason cannot take contentment in any thing hee cannot eate drinke or sleepe in rest till hee hath gotten a pardon from the King so seeing we are guilty of Treason before God and have sinned many wayes against him wee should not bee at rest till wee have a pardon sealed with the blood of Christ and shewed it to God saying Lord I confesse I have sinned against thee but here is a pardon sealed with the blood of Christ I know thou wilt not deny it Sixthly The manner of the judgement whereto there belong divers Actions so that at the day of judgement there shall not be one Act onely but divers The first The burning up of the whole World even the whole frame of Nature all Creatures visible and sensible shall be destroied and brought downe into the dust Once the World was destroyed by water and now it shall be destroyed by fire God that set Sodome and Gomorrah on a fire in an instant and destroyed it shall set this whole World on a fire and no man shall be able to quench it and put it out David saith Psal 50. 3. Our God shall come and shall not keepe silence A fire shall devoure before him and a mightie tempest shall be moved round about him Daniel 7. 9. And he ancient of dayes did fit whose Garment was as white as snow and the haire of his head like purple wooll his Throne was like the fiery flame and his wheeles like the burning flame A firie streame issued and came forth So 2 Thes. 1. it is said When the Lord Iesus shall shew himselfe from heaven with his mighty Angels in flaming fire rendring vengeance unto them which know not God nor obey him in the Gospell so that in small time the whole World shall be consumed and all the glory of it shall be brought to nothing Now if any man shall demand and say What be the particulars that shall be destroyed I answer The Apostle sheweth 2 Pet. 3. 10. That the earth with all the workes thereof shall bee consumed and burnt up all the habitations where we now dwell shall bee consumed and come to nothing many times if ordinary and slight houses be burnt such as be of bricke and stone escape but at the day of judgement not only the slight buildings shall be burned but also the stronger houses such as are made of no combustible matter of bricke and stone We see 1 King 18. The fire that came downe upon Elias his sacrifice did not onely burne up the sacrifice and the wood but it did licke up the water and burne up the stones and the dust so the fire of heaven will not onely burne the slight buildings but also the strongest houses that bee made of solid matter of bricke and stone and marble yea if they were houses of iron they shall be destroyed and dissolved and brought to the matter they were made of so all the world shall be dissolved and burnt up From hence wee learne these Uses First seeing the earth with all the workes thereof shall be consumed and burnt therefore this should teach us to moderate our care for the things of this life that wee bee not so eager and greedy of them as to scrape and scratch together these things unconscionably seeing the fire of Gods wrath shall fall upon them and consume them they shall bee dissolved and burnt up all these goodly houses and gardens hawkes and hounds all shall be burned with fire therefore we should moderate our selves in the things of this life For which cause Matth. 20. when the Disciples came to Christ and shewed him the goodly buildings of the Temple saith Christ Doe yee so admire these things and dote upon them the time shall come that there shall not be left one stone on another so may we say when men dote on the things of this life and doe not seeke after heaven and happinesse Why doe yee so dote on these things the time shall come that there shall not bee a stone left upon a stone Zerxes when hee had a purpose to goe to warre did muster his men in a place and he saw seven hundred thousand men whom he went up unto an hil to take view of and at the sight of them wept his nobles asked him why hee did weepe he said that hee wept to consider how in the revolution of an hundred yeares there should not one of all these be left so it is good for a man to doe as Zerxes did to muster up all his delights pleasures and profits to take a view of them and to consider that after the revolution of a few yeares all shall come to nothing Secondly seeing this earth with all the workes thereof shall be burnt up therefore to labour for the rich graces of Christ which is the use Saint Peter makes thereof 2 Pet. 3. 11. Seeing therefore that all these things must be dissolved what manner of persons ought wee to bee in holy conversation and godlinesse and indeed how ought we to labour to get Faith and Repentance to be brought to an estate of grace that so we may be saved and stand with comfort at that day If a man should gather a great deale of wealth together and put it into an house if one should come and set the house on fire and burne up all he would cry I am undone I am undone so if we lay up all our comfort and joy here in this world when the fire of Gods wrath shall come downe from heaven and consume all these things wee may cry out Wee are undone and therefore it must bee our wisedome to lay up our treasure in heaven and then it will be safe this is the counsell that Christ gives us Matth. 6. Lay not up for your selves treasure upon earth where the moths and canker corrupt and where theeves digge through and steale but lay up treasure for your selves in heaven where neither the moth nor the canker corrupteth and where theeves neither dig through or steale Hereupon Augustine saith well there was a friend that came to a friends house that he had laid up his Corne in a low darke roome telling him that if hee laid it there it must needs corrupt and putrifie but lay it up on an high loft and then it will keepe
me So this is the Reason of the Assignement The Popish Church lay hold on these words and would prove thereby that their workes merit at the hands of God because Christ gives heaven to those that doe good to his servants and because they shall be judged by their workes To which I answer although this be the reason why the Lord assignes heaven to them that they did workes of mercy and although we shall be judged by our workes yet workes are not the meritorious cause of it why he gives us heaven but the signes and tokens who be the persons so qualified that shall have heaven such as love Christ and shew mercy to his needy members and doe good to them I will cleere it you by an example The King of England makes a promise to bestow on his subjects a great reward out of his bountie and there came before him his subjects and his enemies and he saith to his subjects I will bestow this gift on you for when I was in France ye did attend on me and shewed your love to mee â—ow this gift shewes who be the subjects of the King and who be the enemies So at the last day when the good and bad shall be before Christ and Christ shall tell them this is the reason why I bestow heaven on you because I was hungry and yee gave mee meat this is not the cause of it but it shewes onely who be the persons that God hath assigned heaven to to those that love him and regard him in his members therefore one sayes well Christ shewes not for what he bestowes heaven in this place but on what kinde of persons he will bestow it And Chrysostome saith though the Saints doe a thousand such things as these yet they deserve nothing at the hands of God it is his bountie to bestow heaven on them for so small and meane things as these So then we see workes are not the cause why Christ assignes heaven to us And there be foure grounds for it The first groundâ— is from the estate and condition we be in all are servants Therefore whatsoever we doe is but our dutie and if it be our duty we cannot merit any thing at the hand of God So saith Christ Luke 17. 10. When yee have done all these things which are commanded you say We are unprofitable servants we have done that which was our dutie to doe Therefore the very estate and condition that wee are in doth shâ—w that wee cannot merit any thing at the hands of God And Chrysostome saith No man is able to shew such an holy conversation of life to deserve any thing at the hands of God but when he hath done all he is but an unprofitable servant The Papists reply against this and say That although a man cannot merit any thing being in the estate of a servant yet if of a servant hee become a friend hee may merit Now that hee may bee a friend it is plaine by the words of Christ Iohn 15. 15. Hence call I you no servants for the servant knoweth not what his master doth but I have called you friends and in the verse before Yee are my friends To this I answer we are servants still though it please God to accept of us as his friends we are only made friends by acceptance in the merit of Iesus Christ which alters not the former condition of duty and service as may be proved by these places Rom. 6. 18. Being then made free from sinne yee are made the servants of righteousnesse and in the 1 Pet. 2. 16. he exhorteth them As free and not using the libertie for a cloake of maliciousnesse but as the servants of God And Christ saith Ioh. 15. 19. Yee are my friends if yee doe whatsoever I command you therefore because we be servants still and remaine in the same estate and condition wee cannot merit any thing but when wee have done all wee doe but our dutie The second ground is our owne impotencie that we are not able to doe any good thing of our selves much lesse can wee merit anything Now that we can doe no good thing it is plaine by the Scriptures 1 Cor. 15. 10. By the grace of God I am that I am And 2 Cor. 3. 5. saith he Not that we are sufficient of our selves to thinke any thing as of our selves but our sufficiencie is of God So Phil. 2. 13. For it is God that worketh in you both the will and the dead even of his good pleasure Now then if all we doe is by the power of grace and if it is God onely which worketh both the will and the deed then we are beholding to God for it and God is not beholding to us Origen saith well No workes of man can deserve any thing at Gods hand because they cannot thinke any good or doe any good but it must be from God The Papists reply and say that God may give a man grace which he may so husband as that hee may deserve any thing at Gods hand and they make it plaine by this similitude A father gives a farme to his son and gives him a stocke now the sonne may so raise the stocke and play the good husband as he may purchase any thing that the father hath in like manner say they God may give a man grace and hee may so husband it as he may purchase any thing at Gods hand To this I answer If a father should give his sonne a farme and a stock to use and when he had done so his childe could not earne a penny but it must be the father and the son could not stirre a foot or a hand without the father then the father is not beholding to the sonne but the son to the father This is the case betweene God and us for when he gives us any grace he must give us a second grace to use and to imploy it wel and therefore it is manifest we cannot merit any thing at Gods hands it is the doctrine of the Schoole-men and Aquinas makes it plaine hee puts the question and resolves it saith he A man may receive a benefit from another and may deserve it at his hands as a man may give one an house which he may deserve but if a man when he hath given another an house must give him also power to use the house and wisdome to governe the same that man cannot be beholding to him that receives but the receiver must needs be beholding to him that gave it so although God give a man grace which he cannot use well unlesse he also give him power to use it Therefore God is not beholding to us for any thing but we are to God and therefore we cannot merit any thing at Gods hands The third ground is our imperfection that in every thing we doe we sinne against God and if we sinne against him then we cannot merit any
evill that wee may be dismayed and behold it together So none but God can tell future things that are meerely contingent A man may foretell future things that depend on naturall causes but to foretell things that are meerely contingent none can doe but God But the Scriptures have foretold divers things which have come to passe in the times appointed and were meerely contingent therefore the scripture is from God As Gen. 49. 10. there Iaakob foretold of Christs comming in the flesh saith he The Scepter shall not depart from Iudah nor a Lawgiver from betweene his feete till Shiloh come this was very unlike that ever it should bee and yet the governement continued in the Tribe of Iuda till Herod came who killed the Sanâ—edrin in whose dayes Christ was borne so likewise David prophecied Psal 72. 8. that the Gospell should goe through the World and all Nations should yeeld obedience to it This hath beene performed and so of all the prophecies foretold they should come to passe in the time appointed We see the Iewes killed the Prophets and when they had laid them in the dust yet they reverenced the writings and kept them safe what was the reason of it they say that that which they spake was true and that came to passe therefore though they could not abide the Prophets but killed them yet they regarded their writings and reverenced them Fifthly by the sincerity of the Writers that therein have not concealed their owne faults If Men must write of themselves they will bee sure to write the best and not the worst But those holy Writers have not spared their owne faults Moses writes of his own faults when he strucke the Rocke and tels us that this was the cause why hee could not enter into the land of promise and David writes the 51. Psalme which is a Psalme of repentance bewailing that horrible sinne which he committed with Bathsheba and hath left it to all succeeding ages nay there be some of them that no man could have ever knowne their faults if themselves had not disclosed them as the Prophet Ezekiel in his third Chapter I went saith he but it was in the bitternesse and indignation of my spirit this shewes it came from God Naturally men labour to cover their owne faults to hide them and speake well of themselves to gaine credit but the Spirit of God takes away all from man and giveth it to God Therefore because these holy writers take away all from themselves and give the honour to God this doth shew it came from God It is a prettie consideration of a Heathen Man Hee brings a Man and a Lion reasoning which was the strongest whether the Lion or the Man the one said the Lion and the other the Man who brings the Lion to a picture where the Man was tearing and rending the Lion so saith he Man is the strongest Nay saith the Lion the reason hereof is because Man made the picture himselfe for said he if the Lion had made the picture then he would have made the Lion tearing the Man for every Man will be favourable to himselfe In like manner to apply this if Man had made the Scripture he would have set up his own glory but because they take away all their own glory and give it God it is an evidence that it is of God Sixthly By the wonderfull consent of those which were the writers of it both in regard of the matter and manner First for the matter that it was writ by so many severall Men and at sundry times and in divers Countries and Kingdomes and upon severall Occasions and yet that they all consented in one thing what doth this shew us but that they were all guided by one God in this wonderfull consent Therefore the Scriptures came from God Secondly in regard of the manner they agree for Amos being but a shepheard and taken from following the sheepe yet writes as Divinely Holily and Excellently as Esay that was of the Kings seede and brought up at the Court for hee writes against the sinnes that were then used at the Court especially against pride as we may see Amos 3. so likewise Iohn and Peter were poore fishermen and unlearned and yet they write as Divinely Heavenly and Excellently as Paul did that was brought up at the feete of Gamaliel Let any man shew mee any other reason why Amos that was but a shepheard did write as Holily and Divinely as Esay that was brought up at the kings Court and why Iohn and Peter which were but poore fishermen should write as Heavenly and excellently as Paul that was brought up at the feet of Gamaliel and I will yeeld to him but I thinke there can bee no other reason than this that the same GOD that did assist the one did assist the other Seventhly by naturall reason for reason teacheth us that God must be worshipped then every Mans heart telleth him that he must not bee worshipped as we will but as he will for the servant must not prescribe the Master but the Master the servant but God hath not prescribed his worship in any place but in the Scriptures therefore this reason stands good That the Scripture is not the word of Man but the Word of God The Uses are First seeing the Scriptures are the word of God therefore there is nothing more certaine and sure in this world than the saith of a Christian all arts and sciences are grounded on truth that is the truth of the creature which wee call created truth but the faith of a Christian is grounded on an uncreated truth for there is no comparison betweene created and uncreated truth therefore there is nothing more certaine and sure in this world than the faith of a Christian as 1 Cor. 2. 4 5. saith the Apostle Paul neither stood my words and preaching in the inticing speeches of mans wisedome but in plaine evidence of the Spirit and of power that your faith should not bee in the wisedome of men but in the power of God so the faith of a Christian is most sure sense and reason may deceive but faith cannot because it is grounded on an uncreated truth therefore in holy reverence as one saith we may say Lord Lord if we be deceived in the hope of glory and in the hope of life everlasting thou hast deceived us if we have but the word of a man we will build rest and relye on it but we have a word and warrant from God and yet we doe not rest and relye on that through corruption of mans heart and his nature although the word of God is an uncreated truth and the other a created Secondly seeing the Scripture is the Word of God therefore it is the highest Iudge where all questions and controversies may bee decided the Prince and his letters are all one in law so God and his Word is all one therefore
of our sinnes to get faith in Christ to walke before God in newnesse and holinesse of life and then after this life we shall live in all blessednesse in the kingdome of Heaven for ever SERMON LXXI LVKE 1. 77. To give knowledge of salvation unto his People by the remission of their sinnes AT length wee are come to the second maine blessing and benefit that God giveth unto us in this life the forgivenesse of sinnes wherein two things are to be considered First That the forgivenesse of sinnes is one of the greatest blessings that God giveth to his People here in this World Secondly That this blessing appertaineth to this life onely if we have it not here let us not looke for it in the life to come For the first That the forgivenesse of sinnes is one of the greatest blessing that God giveth to his People in this world We see Esay 33. 24. it is said The People that dwell therein shall have their iniquitie pardoned So Esay 40. 1. Comfort ye comfort ye my People saith God speake yee comfort unto Ierusalem and crie unto her that her warfare is accomplished that her iniquitie is pardoned for she hath received of the Lords hand double for all her sinnes and Psal 32. David pronounceth the man blessed that hath his sinnes pardoned therefore Matth. 1. the Angell said to Mary and thou shalt call his Name Iesus for he shall save his People from their sinnes so then it is cleare by the Scripture that the pardon of sinnes is one of the greatest blessings that God giveth in this life It is a great blessing indeed to have food and rayment with things fit and needfull for this life but the pardon of our sinnes is a greater blessing than that for take any man abounding in all these things riches goods honours and credit yet if he want the pardon of his sinnes he is a miserable man and stands in a wofull condition for he stands not on cleare grounds The prisoners in the Tower are in a worse estate and condition than the poorest waterbearer is for though he have all good diet attendance fine roomes and a soft bed to lie on yet in his owne sense he is miserable because he lookes every day for his arraignment when sentence shall be given against him so if a man flow in all the wealth and deliciousnesse the world can afford and yet be unreconciled to God and hath not repented his sinnes he is in a worse condition and estate than the poorest of Gods Saints though they have but bread and water because that every day hee may looke when hee shall have the finall sentence pronounced against him to the wofull confusion of him for evermore When every thing goes well with us it is an hard matter for us to see the pardon of our sinnes to bee one of the greatest blessings but if the Lord should open our eyes to see our sinnes and to feele the burthen of them a little being touched in conscience for them then if the world were set on the one hand and the pardon of our sinnes on the other we would choose the pardon of our sinnes before all this world The use hereof shall be seeing the pardon of sinnes is one of the greatest blessings that God giveth in this world therfore though God give us food and raiment things needfull and necessarie for this life yet we should not be at rest till we finde the pardon and forgivenesse of our sinnes most men now a-dayes labour for these outward things never seeke for the pardon of sinnes but every one should checke himselfe and say I have laboured a long time for these outward things for a little bread and cloath yet the time is to come that ever I sought for the pardon of my sinnes the greatest blessing of all Exod. 8. 8. wee read how Pharoah came to Moses and Aaron saying Pray yee unto the Lord that hee may take away the frogges from mee Hee desired not him to pray to take away his sinnes which was the cause of them Iust the same is the case of the men of this world they cry out take away this judgement this sicknesse this lamenesse take away this povertie but never pray to God to take away their sinnes which are the cause thereof Gen. 15. God made to Abraham great and large promises who replies to God Lord what is all this seeing I goe childlesse so when God hath given a man Riches and goods and what the heart of a man can wish for yet he should say unto God Lord what is all this seeing I want the pardon of my sinnes therefore above all things Lord forgive mee my sinnes and pardon them The second thing is that pardon of sinnes appertaineth to this life onely for there are two sorts of blessings some that appertaine to this life some to the world to come those that appertaine to this life are First The Communion of Saints Secondly The forgivenesse of sinnes Here a man must seek it for so Christ shewes Matth. 5. agree with thine adversarie whilest thou art in the way Now Augustine saith that the time of life is the way to the judgement barre and therefore while wee are in the way wee must labour to seeke peace with God and the pardon of our sinnes lest our adversarie accuse us to the Iudge and the Iudge deliver us to the jaylour and the jaylour cast us into prison whence wee shall not come out untill wee have payed the uttermost farthing And Salomon saith Eccl. 9. 10. All that thy hand findeth to doe doe it with all thy power for there is neither worke invention nor knowledge in the grave whither thou goest So S. Cyprian saith when a man is once out of this world all opportunitie of doing good is gone So Chrysostome here in this world one must finde the pardon of his sinnes in the world to come it will bee too late to finde it And so Augustine there is a twofold Repentance a fruitfull Repentance which is in this life and penall or unfruitfull Repentance in the life to come so the wicked in Hell may repent them of their sinnes the whoremonger of his whroedome swearers of their swearing and the drunkard of his drunkennesse but this kind of Repentance is unfruitfull because they have no good by it but it serveth to increase their further torment But the fruitfull Repentance is in this life onely therefore we are taught hereby to make it our wisedome to lay hold on the good time that God giveth us to repent us of our siâ—nes to bee reconciled unto him and seeke favour at his hands for if we bee once dead and layd in the grave all opportimitie of doing good is taken away If a man sends his servant to the market to buy such things as they stand in need of when the market bell rings hee must apply himselfe to buy the things that
because men know not his worth 182. †Things of inestimable price aâ— the Graces of the spirit Kingdome of heaven Soules of men Favour of God unlawfull to be sold 182 183. The great dignity to bee the Sonnes of God 46. Christ the Sonne of God not by creation as Angels nor by adoption as men but by communication of nature and essence 92. ¶ Wee should labour to become the Sonnes of God 93. * Christs sorrow on the crosse a dreadfull sorrow 155. ¶ Three causes thereof 156. The immortalitle of the soule 257. * 602. The soules of the faithfull goe to Heaven immediately after death 243. †260 * Our soules ought to bee rendred up in as good a case as they were given us 99. * Christs Soule a pledgâ— and pawne for ours 259. ¶ Christ sometime is â—ound of them that sought how not 316. ¶ Idle speeches like the â—aste water of a Conduit 310. †God speeches must â—t bee quenched but cherisht 320. †God gives but a portie of the Spirit in this life 488. †¶ No fulnesse of the Spiâ—â—â— in this life 489. †Fulnesse of Spirit is â—even c. what 392. ¶ c. Degrees of the Spirit 501. The right worke of the â—irit in a Weake Strong Christian wherein it consists 501. 503. As fire by too much wâ—lâ— and a Ship by too great a burthen so 〈◊〉 Spirit quenched by too many worldly â—res 522. †Of the Starre that appeâ—ed to the Wisemâ—n 135. The Scriptures and faâ—â—full Ministers 〈◊〉 Starres to direct us 〈◊〉 Christ 136. †A Christian should deâ—e God to stay with him in time of Trouble Death 33. Stirring up one anotâ— to good duties 125. * Reasons theâ—of ibid. ¶ Wicked mens hearts â—rder than stones 271. †Ill successe shâ—ld bee no hindrance in our search for Christ 134. * Of Christs suâ—â—rings in generall 145. Christ suffeâ—d from 〈◊〉 The cup of malediction Desertion on the Crosse 153. Apprehension Arraignement Condemnation Execution 177. God suffere In humane Not divine nature 147. ¶ Of Christs â—â—ferings Duplex necessita Pretii or paying the price of mans redemption Exempli or good example 146. 327. The utilitie Christs sufferings 329. Christs 〈◊〉 more admirable his sufferings not profitable 145. ¶ Christ suâ—â—ed that mee might not suffer 146. ¶ Whatsoeverâ— fell Christ in his sufferings not due 〈◊〉 149. * From Christ sufferings we must learne 〈…〉 of our salvation â—e grievâ—â—snesse of our sinnes suffer our selves â—or sinne 148. Christ suffer to bring us 〈◊〉 to God 150. The 〈…〉 of Christs sufferings was to Râ—â—â—ncile us to God 〈◊〉 sinne 152. Wee must suffeâ—â— to Bee 〈◊〉 to Chr. Purge â— sinne Prevâ—â—â—nt 328. The end of alâ—â—r sufferings must bee to abolish sinne 152. ¶ Reasons to enable us to suffer from men are because All is by Gods appointment We have deserved all of them All shall tend to our good 176. ¶ As too much sumptuousnesse so too much sluttishnesse is to bee avoyded 281. †Of the Sunnes darknesse at Christs passion 165. No naturall cause thereof 166. ¶ Of Christs sweat in the Garden the Cause Carriage Manner End 161. c. T IN worldly businesse our talke should bee of Christ 317. †Men abstaine from talking of God and goodnesse because they Contâ—â—â—â— GOD and desire to have as little to doe with him as may bee Are not watchfull over their waies Waâ—t love to their Brethren 318. He that hath once tasted of the goodnesse of Christ will not let him goe upon any termes 333. * All men under the taxe of Gods wrath 116. †Christ teacheth 〈◊〉 by his Word Sacraments 84. Christ found no where but in the Temple 141. * How men destroyes the Temple of God 481. Two times the Divell chiefly tempts a Christian at His entrance into grace His going out of the world 161. ¶ The stronger the temptations the earnester our prayers 161. ¶ Christ exerciseth his Church with trials and temptations to Set aworke their graces Pull downe spirituall pride Keepe them from sinne The great terrour and torment of the wicked when they shall be shut out from the presence of Christ 464. †Thankefulnesse due to Christ for our redemption 254. ¶ Thankefulnesse due to Christ that hath freed us from the curse 95. * The conversion of the theefe on the crosse 233. Why Christ suffered betweene two theeves 222. All men good and bad figured in the two theeves 240. ¶ Of Christ thirst on the crosse the naturall causes Long abstinence Exiâ—cation from losse of blood Extremitie of griefe 246. The morall causes of Christs thirst That wee might not thirst To fulfill a Scripture That wee might thirst for the Spirit of grace 247. The good thirst of a Christian 248. †Of Christs appearing to Thomas 347. There is a fulnesse of time for the accomplishment of Gods promises 113. Why Christ would not be touched 312. ¶ Reasons against transubstantiation 319. * Trials to know whether Christs will bee gone from us or no. 330. Christ sold for a trifle 183. †Christ the joy of the world a trouble to some 132. †Of the Trumpet sounding to judgement 426. Christ condemned for the Truth 196. †The Holy Ghost a Tutor to us 510. * V THe Veile of the Tempâ—rent to Make an entrance inâ—â— Heaven Abrogate the cereâ—â—iall Law Shew Christ had taâ—n away the separatioâ— betweene God and us Shew the veile of ignorance in the Law was â—â—ken away 270. How the Kingdome of Heaveâ— suffers violence 253. ¶ Christ did not passe througâ— the Virgin Mary as water through aâ—â—nduit pipe 105. †Christ conceived of a Virgin at he might Be free from siâ—â— Fulfill the propheâ—s of him Awaken the â—ld by the strangenes of â— birth 108. The Virgin Marie considered her Stocke of the Lineagâ— David Estate poore and meane 110. Vivification wherein it consist 504. †Actions done voluntarily inâ—bedience to God are most acceptable 265. ¶ Thomas's unbeleefe 348. W WEE ought to waitâ—atiently â—atiently for Christs commiâ— 140. †Weake brethren not to be disâ—ed 277. †Weaknesse of Faith see 〈◊〉 Christ yeelds to mans weakâ—esse though on unequall termes 251. ¶ The wicked sparing for goâ—â—ses prodigall for bad 182. †We must be content to suffeâ— the hands of wicked men 177. †The wicked hurt the Saiâ—by their Wrongs Sinnes 60 The wicked labour to geâ—â— of their troubles by bad meanes 133. ¶ The wickedsâ—dition â—dition worse than Nabuchadnezzarâ—mong â—mong the Oxen. 472. * The wicked liâ— fishes in the Sea live in the Church â—ut are neither seasoned by it nor taste the power thereof 567. * A terrour aâ—confusion to the wicked when they 〈◊〉 be separated from Christ to the Divâ—nd his angels 433. ¶ The wicked aâ—r the resurrection shall bee subject to â—â—ecessities of nature 644. The wicked 〈◊〉 bee shut out of the Earth at the end the world 465. The wicked 〈◊〉 bee shut out of Heaven at the presen◠〈◊〉 Christ 464. The wickedsâ—â—panions â—â—panions hereafter
Fourthly the end of their iourney Three motione or reasons to seeke Christ 1 Simile 2 3 Simile Fifthly what mooved the Wisemen to seeke Christ 4 Simile Vse 1. 1 Quest sol SER. XII Two discouragements of the wisemen in seeking Christ 1 Observe Simile Simile 1 2 Simile 1 2 Object Sol. Rom. 6. 13. 3 Simile First Hee was man Secondly a Devout man Luk. 2. 25. Thirdly he waited for the Consolation of Israel 2 1 Thirdly the effects of Simeons manifestation of Christ 1 Simile 3 1 Simile 2 Simile 3 2 4 Simile SER. XIII Quest Sol. ARTI III. First the necessity of Christs Sufferings 1 Necessitas Precii Simile 2 Necessitas exempli Secondly who it was that suffered Vse 1. Simile Quest. Sol. Vse 2. Vse 3. Simile Thirdly for whom be suffered Vse 1. Vse 2. Simile Simile Fourthly the â—nd why Christ suffered The generall end of his death 1 Object Sol. 2 Heb. 9. 12. 3 Simile The particular end of his death First to reconcile us Simile Plead against Satan Secondly to abolish sinne Simile Fifthly of whom Christ suffered Sixthly what Christ suffered 1 Affliction the curse of our sins wrought in Christ Two causes of Christs Feare 1 2 1 Causes of Feare Simile Simile 2 Cause of Christs Feare Simile Simile 2 Affliction of Christ. 1 Three causes of Christs Sorrow Vse 1. Simile 2 Simile Simile Simile 3 Affliction of Christ Vse 1. Simile SER. XIV Vse 2. Vse 3. Two reasons why sinne seemes so light 1 Simile 2 Simile 3 Simile First what Christ Praied for Simile Simile Secondly the limitation of his Prayer Thirdly the effects of Christs Afflictions First the procuring Cause Sin Secondly the carriage of Christ Simile Simile 2 King 8. 29. First He did sweat Secondly blood Vse 1. Simile Vse 2. 3 Thicke bloud Heb. 12. 1. Iob 15. 16. 4 It ran thorow his garments Simile Simile 5 It ran on the ground Simile Simile The second thing Christ suffered from God on the Crosse 1 Sam 28. 15. The first cause 1 The manner of it Vse Simile Simile The second cause of it Reason 1. Simile Reason 2. Simile Simile Simile 3 The end of the Darknesse Simile 2 The effect of Christs suffering on the Crosse 1 SER. XV. Simile Quest Sol. 2 3 Two times the devill tempts busily Simile 2 First what it is to be forsaken 1 Vse 2. Secondly how farre forth God forsaken 1 Simile The second desertion Simile How farre forth one may be forsaken in the life of grace Quest Sol. 1 Foure grounds proving that a Christian or a true beleever is neither totally nor finally forsaken of God 2 3 4 1 They fall in part Simile 2 He fals not finally Simile Vse 1. Vse 2. Vse 3. Simile 3 Why God forsakes his people 4 How we should carry our selves being forsaken First mournefully Secondly patiently Simile Thirdly hâ—lily Simile Secondly what Christ suffered of men Three reasons to enable us to suffer from men 1 2 3 Simile Simile First the place where 2 Simile Simile 3 Simile Secondly the time when Thirdly the preparation for it Fourthly the meanes and manner Simile Simile SER. XVI The second thing what did moove Judas to betray Christ First the merchant Simile 2 The Chapman 3 The Ware sold 1 2 3 4 5 4 The Price Distinction of Shekels 1 2 3 The Manner 4 The Issue and event 1 2 Simile Simile Simile First in his taking two things 1 The Iewes obduration Secondly a meditation of the last Iudgement 1 2 3 Simile Simile 2 The binding of Christ three reasons of it in regard of mans intention First for paine and punishment Secondly for the more security Thirdly to put the more disgrace upon Him Secondly Hee was bound in regard of God for three causes 1 2 3 First the chaine of condemnation Simile Simile Secondly the chaine of corruption Simile Simile Thirdly Christs leading away 1 The Person 1 A Young man Simile 2 2 The declaration of his Love 1 2 1 2 3 3 The souldiers rage Matth. 7. 4 His escape Simile 1 SERM. XVII Before whom he was Arraigned Secondly the causes why Christ was arraigned 1 2 3 Iob 9. 20. Thirdly the manner of his arraignment Foure testimonies of Christs innocencie First his concealement Secondly his defence 2 3 4 1 2 Simile Simile First how often Pilate sought to deliver Christ. The first time 1 2 Simile 1 King 10. 8. The second time Proverbs The third time The fourth time 2 The meanes used to deliver Christ Quest 1. 2 Ans 1. Ans 2. 1 By speaking for Him Simile 2 By sending Him to Herod Simile Thirdly by ioyning Christ with Barabbas Simile Simile Fourthly by whipping of him Vse 1. Vse 2. Vse 3. Thirdly what made Pilate so stand for Christ. First his owne conscience Simile Simile Secondly the admonition of his wife First who sent the message Secondly when it was sent Thirdly the message Simile Fourthly the reason and cause SERM. XVIII Vse Simile 2 3 Simile 3 The strange silence of Christ Simile 4 Christs protestation 5 Christs Commination 4 What made Pilate to condemne Christ 1 The importunitie of the Iewes Simile Simile Simile 2 Feare to lose Caesars favour SERM. XIX The first thing Christ must die the death of the Crosse for foure reasons 1 Because it was onely accursed 2 Because it was a shamefulâ— death 3 Because it was one of the painefullest dâ—aths Reasons 4. 1 2 3 4 Vses 2. 1 2 Why Christ dyed not an ordinary death 4 1 2 The second point how Christ was led to bee crucified 1 In his owne garments Vse 1. Simile 2 2 They laid his Crosse upon him 1 2 3 Simile Iob. 6. 14. The third thing where Christ was crucified 1 Without the Gate Three Reasons why Christ suffered without the Gate 1 Simile Simile Simile 3 Simile Simile 2 In Golgotha SERM. XX 2 Simile Fourthly the manner of Christs crucifiing Matth. 27. 34. Mark 15. 25. Quest. Why Christ refused the bitter cup. 1 Sol. Division of Passion twofold Simile 2 Simile Fifthly the crucifying of Christ 1 2 3 4 5 Vse 1. Simile Simile Simile Vse 2. Vse 3. Vse 4. Vse 5. Of the stripping of Christ Vse 1. Vse 2. Vse 3. Next crucified betwint two theeves 1 2 Five falsehoods of popish Crucifixes 1 2 3 4 5 Fiftly Christs Behaviour on the crosse Simile Simile The seven last words of Christ upon the crosse The first word of Christ on the crosse First for whom Christ prayed 1 Simile Simile Five Considerations to move us to love our enemies 2 Simile 3 Simile 4 Simile 5 Simile The second Lesson Quest. Sol. Simile Simile 2 What Christ prayes for 3 When hee prayed for them 1 Simile 2 1 Of Compassion 2 Of Extenuation SER. XXI 1 Occasion of the speech First a Morall Simile Secondly a Spirituall use Simile 2 The Speech it selfe 1 2 1 Object Sol. 2 3 Order of our Duty Simile 4 Simile Object Ans Simile Secondly the time when he spake Simile Heb. 11. 21.
communicate his graces Simile Simile Simile 1 Christ armes them Simile Vse 1. For Ministers 2 Simile Vse 2. For the people 1 Vse 2. Secondly their commission to what end they were sent 1 2 3 Thirdly the ability Christ gives them First what he gives Secondly how he gives the holy Ghost Simile 1 2 4 The authoritie he gave them Simile Simile Simile How a Minister forgives sinnes two waies 1 2 SERMON XXXVI 1 The occasion of Christs appearing First the cause of Thomas's unbeleefe Simile The second cause of the unbeleefe of Thomas Secondly the time when Christ appeared Two reasons why Christ appeared the eighth day Simile 3 The manner how Christ appeared Why Christ appeared thus 1 2 1 Whether there be wounds in a glorified body 2 Fourthly the effect of Christs appearing SERM. XXXVII Why it was needfull that Christ should Ascend ARTI VI. Simile Simile Five Reasons why Christ ascended 1 Simile Simile Simile 2 Why Christ Ascended Simile Simile Simile Vse Simile 3 Cause why Christ ascended Iudg. 16. 3. Simile Object Sol. 4 To fill the Church with spirituâ—ll gifts Simile Vse 5 To make intercession for us Simile Quest How Christ makes intercession for us 1 Reall Prayer what Simile The first way of his Intercession 2 Simile Simile Secondly the time when Christ ascended 1 2 3 Thirdly the place where hee ascended 1 2 Fourthly the manner of his Ascension 1 Object Sol. 2 Simile Quest. Sol. Simile SERM. XXXVIII Differences betwixt the Ascension of Christ and others 1 2 4 5 Two reasons why Christ ascended to heaven leasurely 1 2 Simile Thirdly the maner Vse Fifthly the benefit we receive by Christs ascension 1 How to know whether wee ascend or not 1 Triall Simile 2 Triall Simile Vse 2. Simile Simile Simile Vse 3. 2 Gifts of Christs Ascension Vse 4. Vses of Comfort 1 Incouragement against the Crosse The second use of Comfort Simile The third Vse Simile Simile Simile Simile SERMON XXXIX 1 First what is meant by Gods Right hand Three severall acceptions of right hand in Scripture 1 The second acception The third sense How Christ is said to sit at the Right hand of God The first meaning The second meaning 1 Simile 2 Simile Simile Simile Thirdly why Christ is said to sit and not to stand at Gods right hand 1 Simile 2 3 Simile Vse 1. Vse 2. Simile Simile Fourthly to what end Christ sits at Gods right hand 1 Simile The second end what it is He doth draw people to himselfe Simile Simile Meanes of drawing Simile Vse Simile Vse 2. Object Sol. Simile Vse 3. Simile Simile 2 Being drawne hee governs them Simile â—imile 3 he exercises of he Church with divers tentations Simile Simile Three Causes why Christ exercises the Church with divers temptations 1 Iob 1. 3. Reason 2. Simile Reason 3. Simile Act. 4. Five meanes whereby Christ doth protect his Church 1 Simile Simile Simile Simile The second meanes The fourth meanes Simile The fifth means Simile Simile Vse 1. Vse 2. Vse 3. Simile Vse 4. Simile SER. XLI Iob 19. 1 That there shall bee a judgement day Divers Judgements 1 2 3 Three Reasons of the Iudgement day Reason 1. Reason 2. The third Reason Simile Foure proofes that there shall be a Generall judgement The second Proofe The third Proofe Simile The fourth Proofe Vse 1. Simile Simile Simile Vse 2. Simile Simile Vse 3. Simile Simile Vse 4. Simile SER. XLII Secondly who shall be the Judge Two things needfull in a Iudge First knowledge 2 Power Object Sol. Simile Vse 1. Simile Three things required to bee found in Christ 1 2 Simile 3 Simile Vse 2. Vse 3. Simile Simile Simile 1 Simile Vse 1. Simile Simile SERMON XLIII Simile Reason 1. Reason 2. Reason 3. Reason 4. Vse 4 The time of the iudgement Simile 1 Conclusion The certainty of the last iudgement proved 1 By Scripture 2 By Reason ARTI VII Vseâ—â— Vse 2. Simile The second conclusion Simile Two causes why Christ gives signes of his comming 1 Simile Simile Simile 2 2 Consequents 1 Simile 2 Two signes to come 2 Three causes why the Iudgement is delayed 1 2 3 Simile Simile Object Sol. 5 The Person that shall bee judged Simile Simile SER. XLIV Simile Simile Simile Simile Sixthly the manner of the iudgement 1 Quest Sol. Simile Vse 1. Simile Vse 2. Simile Simile Quest. Sol. Simile Simile Quest Sol. Vse 3. Simile Simile Simile Simile SERM. XLV Simile Simile Heavens how new 1 2 3 The Earth shall be new in foure Regards 1 2 3 4 Quest. Sol. Three Causes why the earth shall be renewed First in regard of Christ Simile Secondly in regard of the Godly Quest. Sol. 2 Simile 3 In regard of the wicked Simile Vse 1. Vse 2. Vse 3. Simile 1 Cor. 2. 9 1 King 10. 7. Matth. 25. 34. 41. SERMON XLVI The third Act in the manner of the last judgement First why so called Simile Secondly what this signe is 1 Opinion 2 Opinion 3 Opinion 4 Opinion Two Reasons why by the signe of the Sonne of Man is not meant the Crosse 1 2 3 The signe of the Sonne of Man what it is Differences of Christ and Moses glory 1 2 3 4 Thirdly the effects of the Sonne of mans comming 1 Simile Simile Simile Simile Simile First Hee shall come in glory Simile Simile â—imile Simile Secondly wherein this glory consists Simile Secondly this glory consists in the brightnesse of his body Thirdly in the eminencie of his Soveraigne power Christ hath two keyes 1 Vse 1. Simile Simile Vse 2. Simile SERMON XLVII Vse 3. 1 Who shall sound the Trumpet Simile 2 What shall bee the power of the sound 1 3 To what end the sound shall be Simile Simile Quest. Sol. Simile The great gathering of all First who shall be gathered Quest. Sol. Simile Simile Secondly by whom they shall egathered First the Angels serve us living Secondly at our death they serve us Thirdly at the day of iudgement Thirdly to whom we shall be gathered 1 Simile 2 Simile Simile As a gathering of all so there shall be a separation of all Simile First there shall be a separation Vse 1. Vse 2. Simile Vse 3. Simile Simile Simile 2 The time of the separation Simile Vse 1. Vse 2. Simile Thirdly the Persons that shall be separated Properties of Sheepe 1 2 3 4 5 Three rankes of men 1 2 3 Foure properties of the Goates 1 2 3 4 SERMON XLVIII First that there shall be a conviction 2 Simile Vse Simile Simile Simile Simile 2 The meanes of their conviction Simile Two bookes opened at the day of Judgement First the booke of Gods remembrance Secondly the booke of Conscience No exception against thâ—se bookes Simile Simile Simile Simile Simile Simile 3 The parties convicted Simile The fourth effect of Conviction Simile Why the weight of sinne is no more felt SERMON XLIX Simile 2 The qualitie of the sentence Simile Simile Simile Simile 2 The Order of it Divers opinions 1 2 3