him the second time if they had seene him rise and so opened the graue that all might see the bodie was gone Thirdly the whole humanitie was raised glorified For 1. his bodie put off all such infirmities and passions as he pleased to make triall of for our sakes that he might be a more merciful high Priest such as are hunger thirst cold wearinesse paine and death it selfe and contrarily put on such excellent qualities as are fit for a glorified bodie such as are agilitie brightnesse incorruption immortalitie and the like But here two rules must be remembred the former that none of these qualities are diuine properties for although the deitie personally inhabiting this humane nature doth adorne it with all perfection of most excellent qualities yet must they still be conceiued as finite and created accidents which destroy not the nature of a bodie they beautifie it but deifie it not they make it not omnipresent nor yet invisible for then should it cease to be a bodie and become a spirit to which onely these can agree The latter rule is that although Iesus Christ rose most glorified yet did he still while he was vpon earth vaile his maiestie and shewed not himselfe in that perfect glorie the degrees of which he was now entred into not onely because he would reserue the full manifestation of it vntill the last iudgement but also in regard of his disciples and faithfull ones that they might be able to discouer the selfe same bodie which they had formerly well knowne and that his surpassing glorie should not hinder or affray them from that further familiar conuerse with him whereby they beeing to be his witnesses might be confirmed and fitted to their testimonie by seeing hearing yea and touching him Hence was it that while he was on earth after his resurrection he would carrie the scars and prints of the speare and nayles that they might put their fingers into them for their better discerning of him Hēce also although he rose naked out of the graue and left the cloathes behind him for that was agreeable to the state of a glorified bodie which standeth no more in neede of cloathing for necessitie nor ornament then Adam did in the state of innocencie yet in respect of their infirmitie to whom he was to appeare he vsed cloathes and although he needed neither meate nor drinke yet for their sakes and ours he ate and drunke as we shall after see Secōdly as for the soule of our blessed Sauiour it was beautified with such a measure of knowledge as excelled all creatures men or angels euen such as was meet for such an head the Godhead reuealing vnto it all things which either it would know or in regard of his glorious office ought to know The like is to be said of righteousnesse holinesse and the rest of his graces wherein he was set so farre aboue all creatures as they all are not able to comprehend them and yet in regard of God all of them finite as his soule it selfe is The third point in this rising of Christ is the fruit or benefits of it which will appeare to be not so many as great if we attentiuely consider either 1. the euills that hereby he hath remooued or 2. the good things he hath procured vnto his people The former is manifest in that hence all the enemies of mans saluation are not onely vtterly subdued but made not onely not formidable and terrible as before but after a sort friendly at least beneficiall vnto beleeuers the which point after wee haue a little cleared we wil proceed to the second sort of benefits hence also accrewing Ioshua in leading the people and putting them in possession of the land of Canaan was in many things a singular type of Iesus Christ As that he beginneth where Moses endeth his calling was confirmed to him by the voice of God himselfe the ende of his calling to guid the people to the promised land of Canaan the destroying and casting out all the enemies that lifted vp hand against them the deuiding of the land according to their tribes and so preparing after a sort to euery one his mansion the establishing of lawes and ordinances to be obserued of all the subiects of that kingdome the peoples acknowledgment of him for their captaine their promise of franke obedience and of subiecting themselues to whatsoeuer hee commanded them In one word the whole historie doth represent our true Ioshua or Iesus who is the accomplisher of all Gods promises concerning the heauenly Canaan and the leader of Gods people to true felicitie but in no one action did this worthy Captaine of the Lords hostes more liuely resemble the truth or true Ioshua then when at one time in one caue hee slewe fiue Kings who beeing deadly enemies against the people of God made out a strong head and vnited their forces to hinder their peaceable possession For our Ioshua or Iesus which is all one went into the graue or caue where hee was buried and there met with and slew fiue mightie Tyrants and came out a most glorious conquerer The names of these fiue Kings were 1. Sinne. 2. Death 3. Hell 4. Satan 5. the World ouer all whom Christ by his powerfull resurrection most gloriously triumphed The first of these enemies is Sinne who had for euer raigned in vs to death and held vs vnder his power if Christ had not broken his power by his resurrection So saith the Apostle If Christ be not risen againe We are yet in our sinnes But it is plaine this enemie is foiled for if the guilt of one sinne had remained vnabolished and Christ had not paied the vttermost farthing he had neuer risen againe But against this wil be obiected that notwithstanding Christs rising we see sinne rule and raigne in the most and hath as much dominion and power as it euer had or can haue and if we looke at the best they haue many sinnefull actions found in their hands plainely arguing that sinne mooueth and stirreth and is not dead in them How say wee then that Christ by his resurrection hath slaine it Answ. We must here obserue a two-fold distinction whereby we shall more easily loose this knot First of persons some are members of his bodie and some yea the most are not some are sheepe but the most are goates some are in communion with him as the science set and growing in the roote but the most are out of fellowship with him and are no otherwise knit vnto him then a science tyed to a tree by a thred I meane by the slender thred of outward profession Now as the head only imparteth of the life sence motion protection light and comfort which it hath to the members of it owne bodie and no other euen so the head of this mysticall bodie quickneth mooueth protecteth enlightneth graceth saueth only such as are in true communion with him for these sheepe only hee giueth his life
for these hee rose againe for these hee spoiled principalities and powers for these hee slew hatred yea not for these only but in these also and in these only As for all the rest hee praieth not for the world namely the wicked of the world hee died much lesse for them his death killed none of their sinnes but they are left in their sinnes and vnto the raigne and damnation of their sinnes without all benefit either of the death of Christ or of his resurrection When we say then that Christ killed sinne we must be vnderstood according to the Scriptures only for and in true beleeuers who only can receiue of his fulnesse The latter distinction concerneth sin wherein wee must consider two things 1. the guilt 2. the corruption of it The whole guilt of sinne is wholly and at once abolished to all beleeuers by meanes of Christ his death and resurrection but not the whole corruption which while they dwell in the bodie will dwell with them yet so as they neither liue in it nor it scarcely liue in them For the former the Apostle asketh this question Rom. 6.2 How can we that are dead to sinne liue in it and hence it is that such as are in communion with Christ are not only said to be dead but buried also with Christ and consequently they leaue their sinnes in his graue euen as Christ himselfe left them there where if they be left there will be a rotting and consuming of them away that they will be euery day lesse then other euen as it is with the bodie that lyeth in the graue and those which remaine yet vnmortified they will be euen as dead carkases lothsome and stinking which aboue all things the godly desire to be couered Now how impossible is it that these should be the practises of such as liue in sinne Nay I say more that all the corruption of sinne left in the godly can scarcely be said to liue in them I graunt indeede some moouing and stirring of it in them but it is such a motion as is in a beast which hath the throat cut it strugleth and striueth in letting life goe but the beast is killed and the vncleane issues of sinne in the godly which indeed are many are like such issues which come from a dead man and are a very parting from them rather then any argument of the life of sin or of any delight in them This is that which the Apostle aimeth at Rom. 6.7 Hee that is dead is freed from sinne as the theefe once hanged stealeth no more so sinne once dead and executed in Christ liueth no more in state or strength the sinewes of this giant are cut and what strength of motion can be in it In a word it is in beleeuers but dying sinne sinne destroied the whole hoast of sinne is discomfited though some stragglers of the armie wander here and there as rebells in another mans dominions The second enemie is death which entred into the world by sinne and went ouer all men in that all men had sinned and standeth in full force and state by sinne whersoeuer it raigneth Now Christ by remoouing the cause hath also remooued the effect for sinne beeing slaine death is also swallowed vp in victorie he hath made his word good O death I will be thy death who although he be the last enemie that shall be fully destroyed yet hath he disarmed him taken away his dart and sting from him and so spoyled him as he hath left him nothing to harme the elect withall The third enemie is hell the gates of which was set wide open by sinne for In the day thou sinnest thou shalt die the death namely the second death as well as the former But Iesus Christ by discending into hell and suffering the sorrowes of the second death loosed the same from himselfe and all such as shall beleeue in his name vnto the worlds ende Reu. 1.18 I was dead but am aliue for euermore Amen and I haue the keyes of hell and death which phrase seemeth to be borrowed from great commanders and conquerours who hauing wonne and entred any citie presently haue the keyes deliuered vnto them in token of that regiment and authoritie which now of right belongeth vnto them and plainely importeth that howsoeuer Christ was once dead yet by his death he hath vanquished hel and death and so hath obtained full power and command ouer them both The fourth enemie is Satan the arch enemie of mankind most malitious beeing a manslayer from the beginning and most powerfull beeing the Prince yea the God of this world yet hath the victorious lyon of the tribe of Iudah put to flight this roaring lyon whose rage and malice made him bold to set vpon the Sonne of God himselfe that so he might worke his owne ruine and ouerthrowe How Christ avoided his sundrie fierce assaults and temptations in the wildernes broke his power and forces by his powerfull dispossessing and casting him out of men and women trode vpon his necke by the power of his death and resurrection we might at large out of the Euangelists shewe but that wee haue spent some time alreadie in this argument so as now the gates of hell can neuer preuaile against the faith of the godly the seede of the woman hath broken the serpents head the strong man is cast out by a stronger then he the spoyler is spoyled and lead in triumph by him that appeared for this ende to destroy the workes of the deuill who hath this tyrant also in chaines reserued for the blackenesse of darkenesse for euer The last enemie but not the least in strength is the world Satans seruant and armour-bearer which by all the power and pollicie it could vse could not keepe Christ downe in the graue but he rose againe notwithstanding all the opposition of it this is that our Sauiour professeth of himselfe a little before his death Be of good comfort for I haue ouercome the world As if he had said trouble not your hearts although you haue all the strength and malice of the wicked world against you all which shall be no more able to preiudice your saluation or hinder your glorie then myne owne who haue ouercome it so as you fight against a conquered enemie By all this that hath beene said that of the Apostle appeareth to bee true that he hath subdued all things vnto himselfe and hath put all his enemies vnder his feet that none nor all of them can separate vs from God or Christ or our saluation purchased and preserued for vs by him Now we are to see in the next place that Christ by his resurrection hath not onely spoyled these enemies for vs but that he hath made them all after a sort friendly vnto vs that whereas they desire still indeede and seeme to wound vs they doe nothing else but heale vs. 1. For sinne that nowe serueth to humble Gods children and
Examination of heauenly life 192 F FAith what it is 296 Faith is not of all reas 297 Faith neuer lost reas 4. 298 Faith commendeth euery thing 305 Faith of most not rightly qualified 317 Faith seateth it selfe in an humbled soule 307 Faith in the resurrection an hard point 228 Faithfull are seasonably remembred of God at least on the third day 205 Fame of Christ begunne in Galily Why. 61 And why after Iohns preaching 64 Feare of God what and wherein it consisteth 20 Fearers of God must be accepted of vs. â—3 Few men see the necessitie of preaching Why. 243 Fiue deadly enemies foyled by Christ 1. sinne 2. death 3. hell 4. the deuill 5. the world 169 Fiue excellent fruits of sauing faith 300 Fiue sorts of men all boast of faith and yet all of them want it 318 Freedome by Christ. 57 Fruits of faith foure 311 Fruits of Christs death reduced to two heads 146 Force of consent in doctrine wherein it standeth 293 G GAlily of the Gentiles why so called 62 Glorie of the last iudgement described 261 Glorie of God in his children turned into shame 364 God no accepter of persons why 10 Gods prouidence ouerruleth euery special euent with the speciall circumstances 68 God was with Christ how and how with his seruants 112 Gods wisedome and power most seene in chusing the most weake things 223 God only properly forgiueth sinnes why 326 God forgiueth sinnes not only properly but perfectly that is both the guilt and punishment 329 Godly must enquire of the truth of doctrine deliuered by the Scriptures 220 Godly enter not into the iudgement how 258 Godly must lift vp their heads in expectation of the day of their redeÌ„ption 276 Godly who here haue all hard sentences passe against them shall haue iustice at the last day 265 Godly must addresse themselues to the iudgement day two waies 277 Godly life must not be shunned for the crosses that attend it 350 Graces in the soule of Christ after his resurrection were incomprehensible by all creatures but in respect of God finite as the soule it selfe is 168 Guilt of sinne is wholly abolished in beleeuers although not the whole corruption of it 171 H HAppinesse how it standeth in remission of sinnes 361 Hearers how to know they haue heard aright 249 Heauenly life discerned by the notes of it 183 Helpes to attaine the grace of remission of sinnes 351 Hope is faiths handmaid 310 How the Lord of life could be subdued of death 126 How God can be iust in punishing Christ an innocent and letting the guiltie goe free 128 How an infinite iustice could be satisfied by so short a death ibid How the Iewes are said to put Christ to death seeing they had no power to doe it 129 How Christs crucifying crucifieth the lusts of Christians 147 How Christ can be said to rise againe seeing neither his deitie nor the soule of his humanitie did 152 How Christ is said to rise seeing God the Father and the holy Ghost are said also to raise him 156 How Christ hath slain our sin which yet is so stirring in the best 170 How beleeuers may know they are risen with Christ. 183 How the Apostles were furnished to their witnesse 216 How Christ could eate and drinke after he rose againe seeing he rose not to naturall life 226 How preaching could be Christs ordinance beeing so long before his incarnation 232 How Christ is ordained iudge seeing the Father and the holy Ghost iudge as well as hee 252 How Christ shall deliuer vp the kingdome to his father 254 Humiliation of Christ must humble Christians and how 144 I IEsus of Nazaret why so called 67 In Gods iudgement we must stand naked 19 In all spirituall captiuitie hasten to Christ. 116 In cases of sorcerie what to doe 117 In all diuine things we must leane on a sure ground 218 In reading the Prophets we must still be led to Christ. 295 Ingratitude of the Iewes most extreame 133 Ioshua in many things a singular type of Christ. 168 Iudging of our selues standeth in 4. things 281 L LAw of perfect righteousnesse is the charter of heauen 190 Life of faith wherein 302 Lets which hinder men from seeking the remission of their sinnes 345 Loue of God expressed in three things 312 Loue of men wherein cheifly discerned 313 Loue and thankefulnesse to God attendeth the remission of sins 355 Lowest degrees of murther condemned as murther 130 M MAgistraâ—s must not accept of persons 14 Mallice of the wicked against the godly neuer wanteth matter to worke vpon 1â—4 Many men bodily possessed by the deuill in Christs time aboue all other times before or since why 100 Manner of Christs resurrection in 3. things 165 Mappe of humane frailty in Peter 7 Meanes by which quicke and dead shall be presented before the last iudgement 257 Meanes to encrease the stocke of faith 316 Men endure not their lusts to be pricked in the ministerie and much lesse crucified 149 Minister must be careful to remooue what may hinder his doctrine 9 Ministers must expect Gods calling as Christ did 71 Ministers must vrge themselues to diligent preaching why 241 Miracles of Christ had a threefold vse 86 Motion of sinne in the regenerate is in letting the life of it goe 172 Motiues to the practise of Righteousnesse 30 NEcessitie of preaching euinced by sundry reasons â—36 Necessitie of remission of sinnes in 3 points 337 Neither the person nor any of the offices of Christ could suffer him long to abide vnder the power of death 160 New miracles not needfull to confirme old doctrine 94 No lesse sinne to sinne by others as by our selues 131 No neede of a dumbe or blind ministerie 242 No man can avoide the last iudgement vnlesse his power be aboue Christs 260 No man can bee too precise seeing the iudgement shall bee so precise and strict 275 None capable of Christs office because none is so annointed as hee 75 No peace by Moses 39 O OBiections against preaching answered 244 Obiections against speciall faith answered 340 One way onely to salvation 49 Opening the mouth what it meaneth â— Open the eyes to see the happinesse of the saints 363 Offences are of sundrie sorts 326 Ordinarie ministers must be beleeued as Apostles while they teach things heard and seene by the Apostles 220 Ordinarie Pastors now called by Christ though he be nowe in heauen 234 Outward things cannot bring into Gods acceptance 18 P PAtterne of speciall grace in Peter 8 Peace what by it vsually meant 36 Peace by Christ with God man creatures how 37 Peace wanting how to obtaine it 42 Peace of conscience floweth from remission of sinne 339 Person what it meaneth 10 Phrase of quicke and dead what it meaneth 257 Plaine preaching of Christ wherein it standeth 249 Poperie a noueltie 48 Poperie turneth the doctrin of Christ crucified into crucifixes 150 Popish doctrine teacheth not true faith to this day 299 Popish doctrine assenteth not to the article of
latter is the latter words of the verse in hand 3. It maketh vs like him 1. Ioh. 3.7 little children he that doth righteousnesse is righteous as he is righteous 4. it is a marke of our regeneration and a fruit of faith easier discerned then it selfe 1. Ioh. 3.10 In this are the children of God knowne and the children of the deuill he that doth not righteousnesse is not of God 5. much blessing is vpon the head of the righteous saith Salomon The blessing of God comes downe vpon him and discends to his posteritie God hath blessed him and hee shall be blessed in his person in his estate in his name in his goods in this life and in the life to come The blessing of men also comes vpon him the loines of the poore blesse him the Church of God blesseth him yea turne him what way he will the blessing of goodnesse meeteth him euerie way God giueth him according to the worke of his hands often euen here in this life and if that should faile he being marked for a member of the Church militant he shall be in due time remooued into the holy mountaine of heauen where he shall dwell who worketh righteousnesse Psal. 15.2 Thus much of the description of a religious person now of his priuiledge Secondly the priuiledge of a religious man is that a beleeuer of any nation vnder heauen of any calling sex or condition of life is accepted of God Where it may be asked whether God whose grace is most free be bound by any thing which any man can do to accept of him I answer a man is to be considered two wayes 1. as in the state of his corrupt nature before his calling and conuersion and thus he hath nothing worthie loue and nothing which prouoketh not further hatred here are no works which are not wicked and stained such a filthy puddle cannot send out one droppe of sweete water not any cleane thing can be brought out of such filthinesse all this while can be no acceptance of the person or of the work no sight of any present obiect in such a partie nor any foresight of any future faith or worke whereby the Lord can be mooued to accept him for then the freedome of his grace should be hindered 2. As he is conuerted and now reconciled vnto God called by the word regenerated by the spirit and hauing his heart purified by faith Now the Lord looking vpon him sees him not as he was before all naked and lying in his blood and filthinesse but beholding him in the face of his Christ he espieth his owne image vpon him yea and his owne workmanship vpon him and thus commeth the person to be first accepted And then in the second place the worke of such a person cannot but be also pleasing vnto God not for any worthines or perfection in it selfe for euen the best worke of the best man from imperfect faith and imperfect knowledge is so farre from meriting as that it needeth pardon but 1. because it commeth from an accepted person 2. is a fruit of faith 3. a testimonie of obedience vnto Gods commandement 4. the imperfection and staine of it is couered and wiped awaie with Christs most absolute obedience And thus both the person fearing God and his working of righteousnesse is accepted of God Vse 1. To comfort the godly poore who find but strange entertainment in the world where they are strangers who hence learne that as the world loueth her owne so God loueth and accepteth his owne in what countrie or condition soeuer they be the which comfort if they had not to sustaine their hearts withall they could not but thinke themselues the most miserable of all men so many sinnes they see which God may see in them so many temptations with which they are daily toyled so many discouragements without them to cast them downe or backe at the least against all which this one consideration shall be able to beare them vp that the eies of the Lord are vpon them that feare him and by these eyes he seeth their wants to supply them their iniuries to relieue them their sorowes to mitigate them their hearts to approoue them and their workes to accept them 2. Those that feare God must also be accepted and respected of vs as they be of God and it cannot be that those who loue God should not loue his image in his children Dauids delight was wholly in the Saints and such as excelled in vertue so must we frame our iudgement and practise to the Saints of God before vs who haue made but small account of great men if wicked and preferred very meane ones fearing God before them Thus that worthy Prophet Elisha who contemned not the poore Shunamite fearing God told wicked Iehoram king of Israel that if he had not regarded the presence of good Iehosaphat he would not so much as haue looked toward him or seen him Nay euen the Lord himselfe hath gone before vs herein for example who for most part respecteth poore and meane ones to cal them to partake of his grace passing by the great noble and euerie way more likely of respect if we should iudge according to the outward appearance Dauid the least of his brethren was chosen king Gideon the least in all his fathers house appointed by God the deliuerer of his people and indeede the meanest Christian beeing discended of the blood of Christ and so nobly borne deserueth most respectiue entertainement in the best roome of our hearts 3. This doctrine teacheth all sorts of men to turne their course from such earnest seeking after honours profits preferments and such things which make men accepted amongst men and as eagerly to pursue the things which would bring them to be accepted of God such as are faith feare of God loue of righteousnesse good conscience and the like which things bring not onely into fauour with God but often get the approbation of men at least so farre as God seeth good for his children Rom. 14.17 18. The kingdome of God is not meate and drinke that is hath not such neede of such indifferent things as these are but righteousnesse peace and ioy in the holy Ghost those are the essentiall things to be respected of all such as are the subiects of that kingdome of grace And to vrge the godly hereunto marke the Apostles reason in the next verse for whosoeuer in these things serueth Christ is ACCEPTABLE vnto God and approoued of men such a mans wayes please the Lord and then he maketh his enemies become his freinds Vers. 36. The which word he declared or sent to the children of Israel preaching peace by Iesus Christ which is Lord of all Of all other readings I follow this not onely as the plainest but because it most aptly knitteth this verse with the former as a cleare proofe of it For hauing said that now he knewe that whosoeuer whether Iew or Gentile did now purely worship
Ghost to whom whatsoeuer we doe the Lord doth accept and account of it as done to himselfe 3. We haue in the worst of all Gods image which is louely our owne nature which should drawe vs to respect if not the man yet manhood or humanitie in him and for ought that we know to the contrarie by the rule of charitie we must hope that they may participate in the death of Christ as well as our selues Lastly we are prouoked to doe good by that blessed reward which God of his mercy hath promised to all those good and faithfull seruants who when their master shall come shall be found well doing And healed all that were oppressed of the deuill for God was with him The Apostle proceedeth to prooue that Christ was anointed with the holy Ghost and with power because he was able to rescue out of the hands of the deuill such as he oppressed and played the tyrant ouer God hauing in iustice put them vnder his power Now although Christ did most powerfully spoyle Satan of his dominion which hee had in the soules of men this beeing the maine cause of his appearing that hee might loose the workes of the Deuil there yet the words here vsed in the originall restraine the sence to the curing of the bodies of men which being possessed were most miserably captiuated tormented and vexed by the deuil The word healing is first and properly applied to the bodie and the word translated oppressed is neuer vsed elsewhere in the Scripture but once in Iam. 2.6 and there is taken for bodily oppression and not spirituall for such is mans miserie by the fall that by Gods iust permission his bodie and soule which before were sweet habitations of Gods holy spirit are both of them become harbors and roostes for deuils and wicked spirits and these sometimes strike the minde with lunacie and frensie and sometimes abuse the bodie of man to the hurt of it selfe and others Hence is it that the Scripture giueth vs example of some out of whom Christ cast out but one deuil as Mark. 1.23 and the Cananitish womans daughter Matth. 15.22 of others out of whom hee cast out moe as out of Marie Magdelen seauen and out of the man that kept among the graues verie many for they said they were a legion which though it be a certaine number put for an vncertaine yet must the number be very great for some account a legion to be twelue thousand and fiue hundreth And the least I read it accounted is six thousand sixe hundreth sixtie and sixe And this may cast downe the pride of flesh which is readie to puffe vp it selfe seeing that now the verie bodie by the forsaking of God and his iust desertion of it is or may become the habitacle of a whole legion of deuils and wicked spirits And againe to vphold his hope in the midst of so many enemies it may be obserued that as God suffreth many euen a legion of Deuils to hurt one man so hee hath many good Angels to pitch about a godly man to helpe him against them Neither doth the Scripture speake of one speciall Angel assigned to euery speciall man but for our more full comfort that they are all set about vs to keepe vs in our waies and that all of them are ministring spirits for the good of those that are heires of saluation When God opened the eyes of Elisha his seruant he saw multitudes euen a mountaine full of them set as it were in battell arraie for the defence of them beeing but two Now in these words three points must be considered First that there were many possessed with deuils whom Christ healed Secondly that those who were so possessed were wonderfully oppressed the deuil exercising a wofull tyrannie ouer them Thirdly that the power of Christ was mightily manifested in their deliuerance For the first of these We read of many that were in those daies possessed both in Iudea in Galily and the coast of the Gadarens Which occasioneth the moouing and resoluing of two questions 1. Why the Lord suffreth the Deuill to take vp and possesse the bodies of men For we must not conceiue that Satan hath any such power further then it is granted him from God Hereunto I answer that the Lord in great 1. wisedome 2. iustice and 3. mercie doth permit this vnto Satan 1. Many are of the sect of the Saduces in this behalfe and will not beleeue that there are Angels or Deuils or resurrection till they see in such wofull spectacles as these are sencible demonstrations of it in effects aboue nature 2. Hee iustly permitteth it paâ—tly to punish the sinnes of the parties themselues possessed partly also the sinnes of others as either such as they belong vnto or others who often sustaine great harme from such parties 3. In great mercie hee propounds vs such examples of his displeasure partly that we might be more watchfull against sinne attended with such fearefull euents and partly to make vs flie to Christ the seed of the woman and cleaue fast vnto him that by his power Satan may be troden vnder our feete 4. Further such spectacles shew that the very Deuils themselues are Gods creatures and part of that great hoast all which serue vnder their Lord to punish his enemies sinne Many wicked persons are hence giuen vp by God vnto the Deuil as the condemned person is deliuered into the hands of the hangman that he might execute the Lords most righteous sentence thus is that wicked spirit which haunted Saul called the spirit of the Lord because hee was the minister of God to execute that iudgement vpon him And these are the Lords ends herein which hee would haue carefully obserued in all ages and that men should not look vpon such examples without returne of glory to God and reaping good to themselues Satan I grant propoundeth vnto himselfe another end which is to delight himselfe in the vexation and torment of such miserable men but yet for the former causes and to heape vp the damnation of the deuils themselues he suffreth them by their own most wicked wills to bring his most righteous will to passe The second Question is why there were so many possessed in Christs time aboue all the times before him Answ. 1. Because the Deuil knew his time was short and that the Sonne of God was euen now appearing to destroie the workes of the deuil and therefore hee more bestirred him then euer before So likewise in these last times hee applieth his worke and shall doe euery day more busily then other as his time draweth faster on Rev. 12.12 The Deuil hath great wrath knowing that his time is but short 2. That there might be iust occasion offered to Christ to manifest himselfe to be the true Sonne of God and the promised seed who should manifestly breake the serpents head according to al the prophecies of him which one point had the Iewes
mischeife of so many as are within their power and reach hee makes them beat themselues with stones continually cast themselues into fire and water that is into all perills and desperate sinnes wound their owne bodies destroie their health shorten their liues through their intemperate and greedie pursuit of sinne but most of all wound their consciences and let out the verie life-blood of their soules And that their damnation may be more and seuere hee stirres them vp to kill and destroy whomsoeuer they can meete withall by drawing in companions and partners in their wickednesse calling them to cast in their lot with them that so they may all perish together What a wofull captiuitie then are many in that yet see it not How many possessed persons are in euery corner who yet will spit at the mention of the Deuil in defiance of him why should supersticious sim-people be so afraid of bodily possession as that when they neesed or open their mouthes to take meate they vsed to fence their mouthes with the signe of the crosse least the deuil should get in at that doore and we neuer feare spirituall possession to fence our selues against it If we saw the deuil raging and tyrannising striking a person dumb and blind racking his ioynts and winding his bodie at his pleasure we would commiserate his state and we could not be so profane but to send vp prayers for his release as esteeming death it selfe a more desirable condition then so to liue But when we see lewd wretches no better then deuils incarnate wholly subdued vnder the power of the deuil ruled wholly at his will and euery way in an estate more miserable yet are we void of compassion towards them and affection in our selues We rather turne their mad pranks into a iest then turne to God in prayer for their recouerie so little we see or sauour of the things of God and his kingdome Those that are bodily possessed or mad shall be kept bound cheyned watched diligently from hurting themselues or others but many of these Beldems are at libertie in place and power to hurt and destroy many with themselues which is a manifest proofe that this wofull condition is little beheld and bewayled by the most few or none complaine of it few or none seeke the cuâ—e of it though euery man neede it as beeing naturally thus possessed euen from his childhood But because men if they be not openly and outragiously wicked with an high hand thinke themselues free enough from all spiritual possession and out of the reach of this doctrine we will therefore goe a little further to shewe that numbers in the world who make fairer shew then the former as though this strong man were quite cast out by a stroÌ„ger theÌ„ he are not yet got out of his power but possessed disposed by him and ruled at his will and pleasure For first who would thinke him possessed that can fall downe on his knees make a solemne profession and confession of Iesus Christ that he is the Sonne of God and the most high and make loud praiers vnto him as acknowledging him to be the Lord of glorie and yet all these are the speaches and behauiours of a man possessed not with one or two but with a legion of deuills What doe the deuills honour Christ who feare nothing more then that he should be honoured and hate nothing so much as he No but all this confession and worship was by constraint partly because they knew him a Prince and a Iudge whose power they could not resist and partly they flatter him to obtaine more gentle entreatie at his hands then they deserued so many a man professeth Christ but you shall obserue at least he may himselfe that many foule spirits breath in him for although he know Christ as the deuills did yet he obeyeth him not he would faine resist him if hee were strong enough to make his part good against him which because he cannot doe he will giue him faire words and call him Lord and Master he will pray to him in sickenesse or distresse but it is but to get out of his hands and keepe his wonted hold still If the power of Christs word come neere him hee can beginne to accuse Christ and Christian profession of vnpeaceablenesse and tormenting him before the time for what time would please these that Christ should come vnto them he can aske Christ and his ministers what they haue to doe with him and Christ shal be blamed because he cannot be at peace for him if he would let him alone all should be well and quiet but the ministrie and discipline are intollerable let Christ preach and he will preach him too so it be such a Gospel as bringeth no repentance or ameÌ„dment of life to himselfe but he may remaine where he was euen in the graues alreadie lodged with death When he cannot doe the greater mischiefe that he would he will doe the lesser if he can if he cannot hinder the ministerie he can deprave it wherein as in all the rest he shewes himselfe at the command of that wicked spirit who when he could no longer torment the man would drowne the swine Secondly although the deuill might be forced through the power of Christ to acknowledge him the holy one of God so as themselues might continue deuills still yet who would thinke him guided by any other then a good spirit of God that should extoll the seruants of Christ their persons their ministerie their doctrine for would any conceiue that the father of lyes would praise the truth and yet marke what a large testimonie the deuil himselfe in the maid gaue of Paul and Silas These men are the seruants of the most high God which shew vnto vs the way of saluatioÌ„ and this she did many dayes Why did not the deuill know that they were the greatest enemies he had vpon earth yes he did but he must somtimes transforme himselfe into an angel of light he must colour all his lyes with some truth which is vndeniable he can lay all his falshoods vpon appearance of truth as his eldest sonne Mahomet enlarged the praises of Christ and his Disciples to ouerthrowe Christian religion withall he hath his fetch to make men beleeue there is an agreement betweene Christ and his Apostles and himselfe or that they needed his testimonie who therefore put him to silence and would receiue no commendation from him but for praises returned sharpe rebukes Euen so many men can praise good men and ministers before their faces whom they knowe to be deadly enemies to their vices not for loue of their vertues but least they should vse them and can call them honest men to trie if by that they can hinder them from doing the dutie of honest men as the deuils called Paul and Silas the seruants of God least they should shewe themselues so by dispossessing them Besides they would seeme heerein to be better then
righteous man done which of them could accuse him of sinne or might not hee haue taken his enemies booke vpon his shoulder and haue bound it as a crowne vnto him yes verely the Apostle hath told vs in the words before what Christ had done hee had gone about spent all his life in doing good vnto the Iewes but they returned him euill for good to the greefe of his soule and therefore as Dauid lamenteth the death of Abner how died Abner his hands were not bound nor his feete cheyned but as a man falleth before wicked men so did hee fall that is Abner was a valiant and worthy man and so would haue acquitted himselfe if hee could haue mette his enemie face to face and had not beene wickedly and trecherously slaine by Ioab euen so Christ continued a worthy person although according to the counsell of God hee fell before wicked men through malice and enuie and as Dauid amplified both the sinne and the punishment of such a wretch as so cowardly slew Abner when he said know ye not that this day a great Prince is fallen in Israel euen so the sinne of the Iewes was hereby heightned that a great Prince fell in Ierusalem and the seueritie of Gods iudgement lyeth heauily vpon them till this day in that both a mightie God and innocent man was withall extremitie of rage and furie pursued euen vnto the death Fourthly note in these Iewes what an inbred malice there is in wicked men against Christ and his members for it is neuer without matter to worke vpon if it cannot accuse iustly of euill it can vniustly condemne for doing good this Christ sheweth Ioh. 10.32 Many good workes haue I done for which of them do ye stone me They answer him no but they stone him for blasphemie so something shal be pretended as blasphemie treason mutinie faction or some such thing and a forme of lawe shall be followed nothing in the world is more easie then to finde out a lawe to put Christ to death by for that is the conclusion of all wicked lawes Christ and his members must die by them but whatsoeuer be pretended against them it maketh much for the glorie of God the patience of his Saints and the iust ouerthrowe of his enemies that whatsoeuer the godly suffer at the hands of the wicked it is for most part causles in themselues and consequently vniust in the other Let such as professe the Lord Iesus take notice hereof and content themselues if they finde returne of euil for good it was their Lords case and the seruant can looke for no better entertainement then his Lord findeth Let vs not be wearie of well-doing although it breed vs hatred of the world as knowing that the same spirit of malice is gone out into the world and doth breath in numbers that followe the way of Caine who slew his brother because his workes were good as all those titles of reproach cast vpon Gods children lowdly convince as that they are Church-gadders holy brethren too nice and precise persons the which and the like tearmes if a man sing but a Psalme in his family he cannot avoide well needes must Christians suffer let their care be to suffer onely as Christians and for well-doing for it is no shame to suffer as a Christian and seeing it is the will of God that they must suffer it is better saith the Apostle to suffer for weldoing then as euill doers many receiuing indignities from men will say if I had deserued such and such things it would neuer haue grieued me but Christians must be in a contrarie note it would grieue me if I had deserued such things as I suffer at the hands of men but I reioyce in that I haue not deserued them The third point is the manner kind of Christs death in these words and hanged him on a tree Quest. Why was Christ rather to die on the crosse thē by any other kind of death Ans. Some say that because mankind was foyled in the first Adam by means of a tree it was meet it shold be restored by the second Adam vpō a tree which although it be but inconsequent yet this the Scripture affirmeth that Christ on the crosse as vpon a glorious chariot of triumph rescued his Church foyled the deuill spoyled principalities and powers made an absolute conquest against all the enemies of mans saluation and that it was meete he should thus doe by this manner of death we want not stronger reasons out of the Scriptures As first This was the counsel of God Acts. 2.23 for the Iewes did nothing against him but by the determinate counsel and foreknowledge of God which counsel of God oueruled the matter brought it to this passe strangely for the high Priests had accused Christ with blasphemie had produced witnesses against him in that cause yea had his owne confession that he was the sonne of God which they tooke for blasphemie yet for this could they not put him to this kind of death seeing the blasphemer by the lawe of God must be stoned not crucified and so had Christ beene if the power of death had beene in the hands of the Iewes as not long before it was but the prouidence of God ouerruleth the matter so as he must be brought before the Romane gouernour and a newe action of treasonable affecting the kingdome be laid against him whence it was that Pilate asked if he were the king of the Iewes and he answered yea vpon which answer he was condemned to the most cruell death that was in vse among the Romanes for of those three kinds of death burning heading and crucifying this last was the most seuere and shamefull to which the chiefe malefactors were sentēced and that Christ was executed as an arch-traytor the inscription on the crosse containing the crime for which hee was condemned plainely sheweth Iesus of Nazareth King of the Iewes that no man could looke vpon or read that writing but he should presently conceiue Christ a malefactor in the highest kinde of treason and rebellion Secondly this kind of death was aunciently prefigured as also foreprophesied it was prefigured by Isaac laid bound vpon the wood and the other sacrifices which all were laid on the wood to bee consumed by fire by the lifting vp of the shoulder of the peace offering Leuit. 7.20 by the shaking of the breast of the same to and fro which as some say signifieth the spreading of our Sauiours hands vpon the crosse but especially by the lifting vp of the brasen serpent in the wildernesse which as Christ saith shadowed his owne lifting vp vpon the crosse Ioh. 3.14 Againe this kind of death was also foreprophesied Psal. 22.17 they peirced or digged my hands and feete it was foretold also by himselfe Matth. 20.19 They shall deliuer him to the Gentiles and they shall mocke him and scourge him and crucifie him and that it was necessarie that this
by setting often before thine eyes this death of his especially in the time of temptation For example beeing tempted to impatience in susteining wrongs looke vpon Christ on the crosse what sharpe things hee suffred the thornes the nailes the speare and all this while as a sheepe dumb before his shearer in motions to pride looke to Christ on the crosse thus farre humbled for thy sinnes if to reuenge behold Christ on the crosse praying and dying for his deadly enemies if to oppresse the poore and innocent see Christ on the crosse suffering his blood to bee sucked out for those whose blood thou suckest so in temptation to any other sinne denie it and say Oh no I see Christ on the crosse made a curse for my sinnes alreadie I haue done him wrong enough already I wil not adde this to the former I see rather an infinite debt due from me towards him and I must rather thinke of the paiment of that then offer to runne in further Thus we see both the dutie and the meanes neither of them both are regarded by many some would faine see Christ on the crosse for the remitting of their sinne but not for the crucifying of it their lusts are as strong as euer before pride contention hastinesse voluptousnes worldlinesse liue and thriue in them and yet they say Christ was crucified for them whereas if Christ be crucified for thee the world is crucified vnto thee and thou vnto the world Others because Christ is come and dead for sinners make a cleane contrarie argument Christ died for sinners and therefore they will liue in their sinnes as though that were the worke of Christ vpon the crosse to maintaine sinne and libertine courses and not rather to abolish the same what a fearefull thing is it that men dare make the death of the Sonne of God as a common packhorse to lay all their sinnes vpon while yet hereby they embolden themselues in the multiplication of them Others are so farre from crucifying their lusts as they will not endure to haue them prickt or touched in the ministerie Oh meddle not with mine eies I cannot endure it or if they endure to crucifie many yet some sweete sinnes shall be spared they are sweete morsels or fat morsels profitable or pleasurable sinnes and they must not be let goe but neuer a one of all these euer tasted in truth the least fruit of the death of Christ. The second fruit that must appeare in vs is the life of Christ 2. Cor. 5.15 He died for all that they which liue should not henceforth liue vnto themselues but vnto him which died for them and rose againe Rom. 6.11.12 Likewise thinke yee also that yee are dead to sinne but are aliue to God in Iesus Christ 12. Let not therefore sin raigne in your mortall bodie In which places this life of Christ is opposed to the course of our liues framed of our selues and is nothing else but to depend vpon Christ in all things to giue vp all our thoughts words and actions to be guided by his word and directed to his glorie and so to order our whole course as his blessed spirit may appeare to breath lead and liue in vs. Now that this fruit should be added to the former is euident 1. Pet. 2.24 he bare our sinnes vpon the tree that wee beeing dead to sinne should liue in righteousnesse Thus therefore helpe thy selfe by this meditation shall my Lord Iesus so willingly forsake his glorie for me and shall not I forsake my sinne and shame for him shall hee contentedly die an accursed death for me and shall not I as contentedly die to an accursed life for him shall hee die to glorifie me and shall not I liue to glorifie him shall not he think his heart blood too deare for me shall I loue any thing better then him Thus to behold Christ on his crosse will helpe the forward in this fruit also To which purposes the Lord in wisedome hath instituted the ministerie of the word and Sacraments that we might haue Christ crucified continually as it were hanging before our eyes which ordinance of preaching Christ crucified were it in request in the Church of Rome they should not need their manuarie bables crosses pipes crucifixes their agnus dei and the rest neither would they with religious adoration honour the wooden crosse to the dishonour of him that died vpon it but accursed be all such dead and idolatrous representations against the word let it be our happinesse with care and reuerence to frequent the word and Sacraments which are blessed meanes ordained of God not onely to set Christ on the crosse before our eyes but to bring into possession those happie fruits formerly described Vers. 40. Him God raised vp the third day and caused that hee was shewed openly The Apostle hauing deliuered the doctrine of Christ his death hee orderly descendeth to instruct his hearers also of his resurrection without which his death had neuer beene beneficiall vnto them And the words in generall imply one point not to be omitted For howsoeuer the Apostle expresseth nothing betweene Christ his hanging on a tree and his raising againe yet because it cannot be properly said that hee was raysed from the tree or from the crosse which was a kind of exaltation and lifting vp necessarily must be included a lower estate then that was namely that condition of the dead vnder which hee laie for a certaine time as it were cast from the face of God his Father and of men yea from the face of the earth when death and sinne seemed to triumph ouer him all the while of his buriall when they had him in the graue the house of death This was the lowe estate from whence he rose the which hee willingly submitted himselfe vnto for a time 1. That the faith of his Church might be confirmed in that hee was truely and certainely dead and not in shew or appearance 2. That his victorie and conquest ouer death might be more glorious in that hee could not hold him downe when hee had him in his owne house but like a mightie Sampson he carried away the gates of his enemies 3. To remooue by vndergoing for vs that fearefull state of death and damnation which we had otherwise for euer layd vnder to sanctifie vnto vs our estate vnder temporall death which is sweetned by his death to make our graues as soft and perfumed beds of rest by his lying in the graue and that we also therein by beeing subdued vnder corruption might put it off and so be fitted to immortalitie and glorie 4. To teach vs that our head beeing of power to rise from the power of death when the bands of it wrapped him round about can now much more beeing in glorie drawe vs his members out of the deepest pits of danger or thraldome spirituall or temporall and wil in his time set vs free This time we must wait but not appoint
persons 2. in their inward proprieties as to beget to be begotten and proceede and 3. in their seuerall offices one to another as to send and to be sent these three are one in nature and essence one in power will and one in the act of producing all such actions as without themselues any of them is said to performe Secondly although here is no contrarietie yet here is an order in the working or administration of the person to be obserued for the Father as the first efficient in order raiseth Christ as man by the Sonne as a second efficient in order and by the holy Ghost as a third For as it is in all the matter of creation so is it in all the workes of redemption they are ascribed vnto the Father especially not because they agree not vnto the other two persoÌ„s but because he after a peculiar manner worketh them namely by the Son and by the holy Ghost but they not by him but from him and so neither this or any other such place where it is ascribed to the Father to raise his Sonne Iesus must be coÌ„ceiued either as making Christ as the Sonne inferiour in power to his Father or as excluding his owne mightie power in raising himselfe for they shewe onely the order of the persons but make no inequalitie in essence or power or will or working Thirdly where the Sonne is said to be raised of the Father it must not be vnderstood of the person of the Sonne but in respect of his nature assumed that is his humanitie Whence obserue that as the former point shewed that Christ was a true man because he was in the state of the dead whence he was raised so this consideration sheweth him to be a true and glorious God and notably concludeth that which the Apostle aimeth at who would hence prooue him to be Lord of all in that by his owne power he raised himselfe from death and so mightily declared himselfe the Sonne of God and Lord of all blessed for euer This is it which maketh him the fit obiect of our faith and if he had not expressed himselfe as well a true and perfect God as a true entire man we ought not to haue beleeued in him we beleeue not then as the Iewes scoffingly say in a crucified God but in a God raising and exalting to glorie by his owne omnipotent power an assumed humane nature euen then when it lay vnder the curse of all the sins that euer haue or shall be committed by the true members of the Church the which thing no power of man or angel nor any created nature could euer turne hand vnto could euer haue stood vnder and much lesse haue swumme out with conquest and victorie neither indeede had he himselfe if there had remained the least sinne of any of the elect to haue beene accounted for wee neede then no other signe to be giuen vs to prooue his dietie but this signe of Ionas and when the Iewes demanded a signe why he tooke such authority vpon him he gaue them no other but sent them hiâ—her destroy this temple and I will reare it in three dayes Ioh. 2.18.19 c. The third point is the raising it selfe wherein 3. points are to be opened 1. the necessitie of Christs rising 2. the manner 3. the fruit or ends of it First it was necessarie that Christ should rise aâ—gaine in three respects 1. For the accomplishment of things foreappointed and foretold it was from all eternitie decreed and appointed by God and therefore it behoued Christ to rise from the dead the third day Luk. 24.46 and it was impossible that he should be held downe of death Act. 2.24 Againe the Scriptures must necessarily be fulfilled all which beat vpon these two points 1. his sufferings 2. the glorie that should followe And more specially all those predictions and types of his resurrection inforced this neâ—essitie Psal. 16.10 Thou wilt not leaue my soule in graue which our Apostle prooueth cannot be meant of Dauid whose bodie sawe corruption but that Dauid spake concerning him Isa. 53.10 when he shall make his soule an offering for sinne he shall see his seede and prolong his dayes Besides his owne prediction of his resurrection must either be fulfilled or he could not haue beene the onely true Prophet of his Church for himselfe had said that the Iewes should slay him and crucifie him but the third day shall hee rise againe Matth. 20.17 and this the high Priests and Pharisies remembred well when they came to Pilate and said Sir we remember that this deceiuer while he was aliue said within three dayes I will rise command therefore that the sepulchre be made sure c. Adde hereunto that all the predictions of his ascension of his triumph and of the last iudgement depended hereupon Further the types which foreshadowed his resurrection must not be frustrate but answered in the truth of them as that of Izaak bound vpon the wood but yet reserued aliue whome his father receiued from the dead after a sort of Sampson escaping the reuenge and malice of his enimies by carrying away the gates wherein he seemed fast shut of the two goates one slaine for sinne the other a scape goat shadowing Christ both slaine for sinne and yet escaping of the two sparrowes the one killed the other let flie and the most expresse of all that of Ionah which Christ himselfe mentioneth Matth. 12.39 and most properly applyeth to this verie purpose 2. It was necessarie in respect of himselfe whether we consider the excellencie of his person or of his office For his person hee was by nature the eternall Sonne of God the Lord of life and glorie and by no better meanes could hee be discerned to be this true and naturall Sonne of God or the resurrection and life then by raising himselfe from death to life by his most glorious power Hence it was that himselfe a little before his death prayed in these words Father glorifie thy Sonne As for his office as he was set out by his Father to be a perpetuall Mediator betweene God and the Church so was hee to be an euerlasting King of glorie of whose kingdome there must be no ende according to that prophesie of Daniel 7.27 The kingdome of the most high is an euerlasting kingdome And according to the oath of the Lord recorded Psal. 89.36 I haue sworne once by my holinesse that I will not faile Dauid his seede shall endure for euer and his throne as the sunne before mee hee shall be established for euermore as the moone and as a faithfull witnesse in the heauen Selah 2. Hee must be also a Preist for euer after the order not after the order of Leui or Aaron but of Melchisedech without beginning or end of daies and this also the Lord had sworne vnto his sonne and could not repent that hee should be a preist for euer wherein the
the merit of Christ both which appeare in the former resemblance which compareth sinnes to debts wherein God is compared to a creditor man to a debter the law to the bill or bond which bindeth man to God 1. to obedience 2. in default of that to punishment so as here is nothing but either satisfaction or to goe to prison Now we beeing banquerupts by our fall and of such broken estate as we are not able to pay one farthing neither of the principall nor the forfeiture the mercie of our creditor steppeth in who himselfe procureth vs a suretie both able and willing to discharge our whole debt and the forfeit as wel as the principall that is Iesus Christ who by his obedience actiue and passiue hath made a full discharge and sufficient satisfaction for the sinnes of all the beleeuers in the world the which beeing accepted of his father in full paiment he further imputeth not to vs our sinnes but couereth them casteth them all behind his backe and into the bottome of the sea as things which he will neuer remember more Thus they become as though they had neuer been and wee accounted as innocent as if wee had neuer fallen from our first estate of innocencie From this wee learne how to conceiue that place and the like where it is said that the blood of Iesus Christ cleanseth vs from all sinne wherein not the action of remission which is proper to the deitie is ascribed to the blood of Christ but onely the cause of remission is signified for which God the Father remitteth sinnes and that is the blood of Christ including his whole obedience and the merit of it which is a iust price and pacification of his father Eph. 1.7 In whome wee haue redemption through his blood euen the remission of sinnes 3. I adde that the Lord doth acquit beleeuers from the guilt and punishment of all their sinnes for as where the debt is once paid the whole obligation is void and there remaineth no more satisfaction to be made so where the Lord forgiueth a debt once he thenceforth acquitteth the debtor and is farre from requiring any newe satisfaction This will not stand with the iustice of God to exact the satisfaction of one debt twise once in our suretie another time in our selues It will not stand with the glorie of God with whom is plentifull redemption It will not stand with the honour of Christ to worke out with all his obedience but an halfe redemption which would argue but halfe a satisfaction It will not stand with the price of his blood nor worthinesse of his death not fully to satisfie the whole iustice of his father It will not stand with the faith of our prayer for remission of sinnes for if our whole debt be not forgiuen but some satisfaction remaineth for vs to performe to beleeue remission of sinnes were no faith but a vaine opinion and fancie nor with our peace with God if his wrath bee not yet fully satisfied Nay it will not stand with right reason for is it reason that he that oweth nothing to a man should be forced to make a satisfaction where nothing is due but where the debt is remitted nothing is due nothing is owing the debter is freed and the whole obligation cancelled Who seeth not therfore by all this what a wicked and detestable deuise it is of the schoolemen and defended by all the Papists at this day to affirme that onely the fault of mortall sinnes is remitted by Christ but not the punishment or satisfaction the which beeing as they say by the grace of God changed from eternall to temporarie remaineth to be born either here in this life or in purgatorie till Gods iustice be fully satisfied and the vttermost farthing be paid Vpon this string hang their indulgences pardons masses pilgrimages and the whole body of their troumperie deuised to make a prey of the world a great part of which beeing the cunningest theiues in all the world they haue by such crafâ—tie and fraudulent conveyances gotten into their hands And least they should want all coulour they alleadge the example of Dauid 2. Sam. 12.13 Whose sinne the Lord put away and yet the child borne to him must surely die and againe though the sinnes of the godly be pardoned yet death which is the punishment of originall sinne remaineth I answer 1. that Dauids sinne and punishment were both remitted for so said the Prophet Thou shalt not die 2. we must distinguish betweene punishments of sinne whereby Gods iustice is satisfied and chastening of sinne with a fatherly rod. The former are alwaies remitted with the sinne not alwaies the latter by the former the Lord reuengeth the sinnes of men by the latter he correcteth The former can onely be borne away by Christ the latter cannot be borne off by any masses or indulgences but are wholesomely dispensed and disposed by God to his dearest childreÌ„ for their good Of this latter kind was the death of Dauids child not properly for his sinne but that in the deed doing hee had caused the enemies of God to blaspheme Of this kind was the sentence against Moses and Aaron whose sinne of not glorifiyng God at the waters of strife was pardoned and yet they must not enter into the land of promise they were corrected with roddes of men not punished in proper speach both that others with theÌ„selues might be more carefull not to offend in the like kind as also that beeing depriued of the earthly Canaan they might more studiously seeke for the heauenly The like is to be said of the Corinths of whome Bellarmine saith that they were reconciled to God and yet diuerse of them were stricken with death for vnworthy receiuing of the Sacrament As for the example of the Israelites Num. 14.20 whose sinne of murmuring God is said to forgiue at Moses prayer yet they must all for this sinne die in the wildernesse The answer is that Moses did not pray that God would absolutely and for euer pardon their sinne nor that the Lord would abstaine from all iudgement and punishment of that sinne but that now at this present time he would be pleased to appease his great anger so iustly conceived and desist from that great iudgement of the vtter destroying of them threatned v. 12. as may appeare both by the arguments vsed by him as by that he expressely noteth the manner of this forgiuenesse ver 19. as thou hast forgiuen this people euen from Egypt till now and forgiue them euen according as thou hast spoken ver 17. but how the Lord had after they came out of Egypt forgiuen them appeareth Exod. 32.35 when they had made a calfe and the Lord wished Moses to let him alone that he might consume them yet by Moses intercession the Lord did not consume theÌ„ but plagued them with a great plague and destruction and yet the holy man prayeth hee would forgiue them as
good heart but much thankfulnesse for apprehension of much mercie how Dauid in the sence of mercie reaching to the pardon of his sinnes melteth into the praises of God see Psal. 103.1 2 3. c. And the Apostle Paul considering what a weight of corruption did still oppresse him whereof hee expected to be fully eased concludeth his comfort with thankes vnto God in Iesus Christ. And remembring what a bloodie persecutor and an extreame waster of the Church hee had beene formerly yea what an enemie vnto God what a blasphemer of his name he breaketh with vehemēce into the praises of God for his happy chāge But I thanke him who hath counted mee faithfull and put mee in his seruice and the grace of our Lord was exceeding abundant towards mee The fourth is a sound and sincere heart hating and striuing against all sinne euen secret and small aswell as open and greater Dauid in the Psal. 32.1 pronouncing him a blessed man whose iniquitie is couered and whose sinne is pardoned true but it might be asked how shall I know such a blessed man or my selfe to haue attained that blessednesse The Prophet giueth vs this note to know him by in the next words and in whose spirit is no guile namely to hide and foster any sinne of which guile hee there directly speaketh The fifth note or companion is a tender affection to forgiue our brethren priuate wrongs and iniuries euen great as well as small hee that hath ten thousand tallents forgiuen him will not easily take his brother by the throat for two pence The commandement is to forgiue one another euen as God for Christs sake forgaue vs. The example is set downe Luk. 6.36 Be mercifull as your heauenly Father is mercifull but hee forgiueth all and freely is the first in forgiuenes and perfectly he forgiueth and forgetteth too The forme of our petition of mercie is forgiue vs as we forgiue c. Thou wouldst haue God to forgiue thee all and forget all and to make thy wrongs against him as though they had neuer beene goe then and doe so to thy brother otherwise the threatning will meet thee Iam. 2.13 Iudgement mercilesse to him that sheweth no mercie Vse 1. All this doctrine concerning this Article sheweth that there is no other meanes in the world to be free from sinne but by Gods free remission of it Whence it is that remission of sinne is called the couering of sinne in that the faith of the heart laieth hold on Christ and his righteousnesse who is our propitiatorie couering vs and our sinnes against the two tables as the propitiatorie couered the arke in which those tables were without which couer euery sinner is next to the deuill and his Angels the most vile and lothsome creature in the eyes of God This vse must the rather be thought of because neither the Papists nor yet the common and carnall Protestant yeeld consent vnto it The Papist he beleeueth that many sinnes are veniall and properly no sinnes among which hee reckoneth concupiscence which indeed is the mother sinne of all and these need no remission Hee holdeth also that men redeemed by Christ and hauing receiued the first grace of God are now fitted to merit by their workes remission of their sinnes And further hee thinketh that because no man knoweth whether hee haue workes inough to please God no man can know that his sinnes are remitted All which with many moe assertions like to these are most blasphemous heresies against this most comfortable article of free remission of sinnes through beleefe in the name of the Sonne of God which so long as thus they hold them cut themselues off from the remission of their sinnes by Christ and consequently from the grace of life But the common Protestant also contenteth himselfe with simple defences against his sinne like Adams couer and garment of figgeleaues which will scarce hold the sewing Some will hide their sins from mens eyes and then all is safe others striue to forget them and hauing choked the voice of their conscience they lie them downe securely and neuer thinke to heare of them any more Others couer grosse and foule sinnes such as are ignorance of God contempt of his word hardnesse of heart hatred of the light and all irreligion with an outward ciuill life and an honest conuersation as it seemeth to be not thinking that God seeth many a wicked heart through a ciuill life Others will goe beyond the former in acknowledging themselues sinners and will make some shew of making vp their peace but it is with some ceremonie or bodily exercise they will fast and pray and giue some almes or some mony to good vses when they die but as for the grace of faith which should be as a soule to quicken these actions they neuer knew what that meant But howsoeuer most men are carried headlong with such strong delusions as these let no man that would not deceiue himselfe wilfully thinke in any such course to meete with sound peace nothing but the blood of Iesus his Sonne that clenseth from all sinne In the garment of our elder brother only we can carrie away the blessing and our text teacheth vs that remission of sinnes standeth not in the doing of any thing but in the receiuing of it at the hands of Christ by so many as beleeue in his name Vse 2. Is this so worthy a grace of so excellent vse and sweetenesse through the whole life then it standeth euery man in hand to labour and giue all diligence to make sure vnto himselfe the pardon of his owne sinnes But lamentable it is to note the generall carelesnesse of men in a matter of such moment and consequence as this is And surely it will prooue the great condemnation of the world that whereas the whole liues of men are thought too short and all their time too little to be eaten vp in worldly cares which breake their sleepe their strength and often their braines yea and their very hearts onely the last day of all and their dying day is scarcely deuoted to this care of seeking remission of sinne and the way to life euerlasting See we not how busie and earnest most men are in the infinite incumbrances of the world whilest this one thing is the only thing neglected May we not obserue how sure men deuise by learned counsell at their great charge to make to thēselues their deedes leases bonds and other instruments and assurances of the things of this life who in all their liues scarse euer dreamed of this assurance Oh how wilfully herein doe men forsake their own mercie how carelesly do they cast out of their hands the onely comfort of their life and death Whosoeuer therefore thou art that hast hitherto dispised so great saluation that hast set light by Gods gratious invitings to repentance that hast frowardly reiected his kindest offers of mercy now at lēgth begin to take vp
not to sweare is the next way for a man not to bee trusted and except a man be as blacke and deformed as either the deuill is or can make him by drinking swearing gaming sabbath-breaking and casting off all care of ciuill honestie as well as godlines he may sit alone well enough he hath a great many neighbours that care but a little for his companie What can make it more euidently appeare that numbers there are in this age who neuer knewe and without Gods infinite mercie in their timely conuersion are neuer like to knowe what the blessednesse of remission of sinne meaneth neither in others nor yet in themselues Vse 2. Let no man be discouraged in the pure wayes of God but walke on without wearinesse or faintnesse seeing that whatsoeuer the blinde world may deeme to the contrarie thou who art a beleeuer in the name of Christ hast blessednesse betweene thy hands for thy sinnes are remitted thou must goe in peace And this happinesse by the grace wherein thou standest is surer then that of nature which Adam had in his innocencie that was lost because it was in his owne keeping this is seated in the vnchangeable fauour of God by whose mightie power thou shalt be preserued to the full fruition of it Get faith in thy heart and thou shalt clearely behold thy happinesse if all the world should set it selfe to make thee miserable Get faith into thy soule and thou shalt thinke him only happie whom God so esteemeth although it be the miserie of the world to place happinesse only in miserie Get assurance of faith to claspe the sure promise and word of God and thou shalt possesse in miserie felicitie in sorrow ioy in trouble peace in nothing all things and in death it selfe life eternall FINIS A SHORT ALPHABETICALL TABLE TO LEAD THE Reader more easily into the cheife things contained in this Exposition A Basement of Christ is the Christians advancement 145 A bundle of Popish blasphemies 333 Account must be giuen to God of all things done by vs and receiued of vs. 269 Administration of Iudgement laid vpon the Sonne for sundrie reasons 253 Afflictions though lingring no signe of Gods hatred 203 Agreement of the life of the Saints vpon earth with the life of the Saints in heauen 187 All diligence must be giuen to make our pardon of sinne sure vnto ourselues 359 Anointing of three sorts of persons what it signified 73 Antiquitie of the Gospel and of our religon 48 Apostles peculiar witnesses of Christ and why 217 A proofe by induction that all the Prophets beare witnesse vnto Christ. 288 Attendants and companions of faith 4. 309 A strong motiue to hold on in weldoing 365 B BAptisme often put for doctrine 60 Beleeuers are fellow seruants vnder one Lord. 58 Beleeuers may know they haue faith by fowre marks 306 Beleeuers may and must knowe the pardon of their owne sinnes 345 Benefits flowing from remission of sinne 4. 339 Better to goe to heauen alone then to hell with companie 351 C CAre of Christians must bee to suffer as Christians 135 Care must be had of our receits and expences because we must bee counteable for them 273 Chiefe dutie of euerie Christian whilest he is in this world 337 Children of God delayed often but not denyed in their suits 200 Christ acknowledged our Lord by 4. practises 54 Christ alreadie come prooued 70 Christ his life not monasticall 93 Christ preached to the Israelites two wayes 43 Christ first preached to the children of Israel for 3. reasons 44 Christ Lord of all two wayes 50 Christ both a Lord and a seruant how 51 Christ is not a Iesus but to whom he is a Lord. 53 Christ no sooner receiued gifts and calling but did good with them for our example 81 Christ seasonably preached after Iohns baptisme that is Iohns doctrine of repentance 65 Christ proued the onely Messiah because he was Iesus of Nazareth 69 Christ his dietie prooued by his glorious resurrection 158 Christ by dying offereth and by rising applyeth his one onely sacrifice 162 Christ went about doing good two wayes 82 Christ sent of his Father and came not before he was sent 70 Christ his righteousnesse notably witnessed 127 Christ his two natures liuely set out 128 Christ reputed an arch-traytor in his life and death 137 Christ submitted to the lowest estate of death reasons 5. 151 Christ the Lambe slaine from the beginning how 163 Christ hath powerfully trodden Satan vnder his feete and vnder our feete how 114 Christ rose early in the morning and what we learne thence 198 Christ in respect of himselfe neeedeth not any witnesses and yet he vseth them 218 Christ must be the matter of all our preaching 247 Christians must partake of Christs annointing 77 Christiās must become Kings priests and Prophets 78 c. Christians must imitate Christ in doing good 95 Chosen witnesses of Christ who 214 Comfort of the godly who meet with strange entertainement in the world wher they are strangers 32 Comfort that Christ is stronger then all 124 Common Protestant beleeueth not the Article of free remission of sinnes 358 Communication in sinne sundrie waies but all to be auoided 132 Companions of remission of sinnes 353 Consent of the Church to any doctrine to be required and receiued with fiue seuerall cautions 291 Conditions of reconciliation two 178 Consideration of the last iudgement a ground of the godlies patience 265 Consolations from Christs resurrection 180 Consolation of Gods children that their Sauiour shall be their iudge 255 Consolation issuing from pardon of sinne 244 Crosse of Christ an honourable chariot of our triumph 143 Crosses some more smart and durable why 204 D DAnger of sinne 338 Dauids sinne and punishment both forgiuen though the child must die 330 Death of Christ after a speciall manner infamous 138 Death of Christ hath more power in it then all the liues of men and Angels 142 Death of Christ a destroier of death and all destroyers 164 Death though it remaine after sinne is pardoned both the fault and punishment is notwithstanding remooued 333 Degrees of blessednesse 36◠Devill not cast out but by Christs power 115 Differences betweene Christian and worldly peace 40 Differences betweene Christs annointing and all other 73 Difference betweene Christs miracles and miracles of the Prophets and Apostles 87 Difference betweene the miracles of the Prophets and Apostles those wonders wrought by Satan in three things 89 Difference betweene the life of the naturall and regenerate man in matters both ciuill religious 184 Difference betweene Ciuill and Ecclesiasticall power 222 Difference betweene the kingdome of Christ and Antichrist 223 Diuinitie of Scripture prooued 46 ENemies euen spirituall not only foyled by Christ but made after a sort freindly 175 Essentiall properties of faith 3. 308 Evangelists all large in the Article of Christ his resurrection Why. 155 Euery thing must be esteemed in the measure and degree of the goodnes of it 348
singular type of Christ wherein The first enimie foyled by Christ is sinne 1. Cor. 15.17 A great question answered at large In beleeuers the whole guilt of sinne â—s abolished by Christ â—hough not the whole corruption All the motions of sin in the elect is onely in letting the life of it goe The second enemie is death The third hell The fourth Satan The fifth the world Ioh. 16.33 How all these enemies are not oâ—ly fâ—â—lâ—d but after a â—orâ— madâ— freindly vnto vs. Christ by his resurrection not onely remooued euills but procured all our good as appeareth by 3. instances 1. Pet. 3.18 Rom. 8.34 Phil. 3.10 Rom. 6.5.6 Colos. 3.1 1. Pet. 1.3 Ephes. 4.10 What or who shall seperate vs from the loue of God seeing it is Christ that is dead or rather risen from the dead Ionah 2.4 1. Thess. 4.14 Rom. 8.11 Philip. 1.23 How to know that we are risen with Christ. Heauenly life discerned by two notes 1. Dissimilitude with the life of sinnefull and naturall men 1. In the matters of this life 2. In the matters of religion II. Agreement which it hath with the life of the Saints in heauen in two things Rev. 14.3 VVhat the Saints are called from in three things 2. Pet. 1.4 What the Saints are called vnto in 5 things Rev. 11.17 and 7.15 Rev. 22.35 Rev. 6.10 2. Cor. 5.2 Rom. 8.23 Examination of a mans selfe by the former notes Philip. 2.19 Synechdoche 1. Cor. 15 4 Why Christ would â—â—se no sooner then the third day VVhy hee would no longer deferre his rising Rev. 1.10 Christ rose early and what we learne thence All the promises of God are accomplished in their due season Exod. 12.41 The Lord denyeth not to helpe his children although hee delay them till his owne due time be come Why God delayeth to answer his children Reasons Lingring afflictions no signe of Gods hatred Isa. 41.14 Eccles. 9. Some crosses more smart and durable why The Lord will seasonably remember his children at least the third day 2. Cor. 6.9 Gen. 40.13.19 It was necessarie that Christ should manifest his resurrection for these reasons Act. 1.3 Luk. 24.27.32 Matth. 18.19 Ioh. 20 2â— Act 1.4 Ioh. 21 7.1â— Luk. 24.33 cùm 51. Act. 1.9 Christ must not shew himselfe so openly as to all the people after his resurrection Why. Luk. 17.21 â— Cor. 5.16 Matth 23.39 Sundry sortâ— of witnesses of Christ his resurrection Luk. 24. 1. Cor. 15.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVhat these chosen witnesses were By what meanes the Apostles were furnished to their witnesse Act. 4.33 The Apostle were to be peculiar witnesses to Christ and why 1. Ioh. 1.1 Ioh. 21.24 2. Pet. 1.21 vers 16. Ioh. 8.18 and 5.39 and 5.36 In divine things we must leane vpon a sure word Exod. 24.7 Ordinarie Ministers must be receiued as Apostles while they teach things heard or seene by the Apostles Ioh. 1.14 The Lord Iesus chose meane and weake men for his witnesses VVhy Act. 4. Christ manifested himselfe to be both God and man after his resurrection by 2 sorts of actions Cibâ—s hic ad humanae naturae indicium non ad corporis gloriosi â—â—lorum pertiâ—uiâ— conâ—estio potestatis fuit â—ora non neâ—cessitatis Tilâ—â—â—s Luk. 24.41 Considerations of Christs eating and drinking after his resurrection To beleeue the resâ—rrection is an hard point Preaching the ordinance of Christ. Ier. 3.15 25.4 Reu. 14.6 Luk. 24.49 Psal. 95.7 Hebr. 3.7 Luk. 10.16 Necessitie of preaching evinced by foure reasons In regard of the vnconverted Ier. 23.29 Mark 1.14 Eph. 1.13 6.15 Heb. 6.5 In regard of the conuerted From the opposition of the deâ—â—l and wicked ones The same prooued by experience Ministers must vrge themselues to diligence by this necâ—ssitie No need of a dumb or blind Ministeâ—ie Few men see â—his necessity of preaching Many plead against it Ier. 44.17 18. Beauties of Bethel Ioh. 10.27 Ioh. 8.47 Christ the matter of our preaching Mark 1 1. Colos. 3. 1. Cor. 2. To preach Christ wherin it standeth Matth. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 13.17 The Apostles commanded in speciall to teach the doctrine of the last iudgement Reasons 2. Cor. 5.11 Habac. 3.16 Psal. 119.120 Heb. 11.7 Dan. 2.9 Ioh. 16.8 How Christ is ordained a Iudge seeing the Father and holy Ghost iudge also Ioh 5 2◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Administration of iudgment laid vpon the Son for sundrie reasons Act. 1.11 1. Cor. 15.24 The comfort of Gods children that their Sauiour shall be their Iudge Here shall iudge the wicked against whom all their villanies haue beene committed 2. Thess. 1.8 Rom. 14.12 The meanes whereby both quicke and dead shall be gathered to iudgement Wicked alâ—â—adie iudged fiue waies No man can avoid this iudgement vnlesse his power be aboue the power of the Iudge The glorie of the last iudgement described Tit. 2.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The righteousnes of the Iudge and iudgement Eccles. 12.1 Cor. â—5 Gods children who here haue all sentences passe against them shall haue iustice at this day The workes and words of men which shall abide the triall of that day must now be tried before hand The touchstone of this triall is the word of God Ioh. 12 48. The strictnes of the last iudgment 1 in regard of persons iudged 2. in regard of things 1. done 2. receiued 3. In regard of words Matth. 12.36 4. In regard of thoughts to be iudged Ephes. 2.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinne caried neuer so secretly shall come into a cleare light Be carefull of thy receits and expenses because thou fittest in another mans to whom thou must be counteable No man can be too precise because the iudgement shall be thus precise 1. Cor. 15. The godly may lift vp their heads in expectatioÌ„ of this day of redemption Ioh. 17.24 Godly must adresse theÌ„sâ—lues to this iudgement two wayes Two things hinder this care Iudging of our selues aforehand staÌ„deth in 4. things Prov. 20.13 Ioh. 31.33 Why the Apostle inferreth so many testimonies concerning Christ. Reasons 2. Cor. 2.23 Act. 17.32 1. Tim. 1.3 A proofe that all the Prophets witnesse vnto Christ. Ioh. 5.46 Deu. 18.18.19 Act. 3.21 Ier. 23. Micah 5.2 Zach. 6.12 Nâ—hâ—m 1.15 Obed. v. 21. Hos. 13.14 Ioel. 2.28 Amos. 9.11 Consent of the Church to any doâ—ctrine to be receiued with these cautions The force of coÌ„sent wherin it standeth In reading the Prophets thou must be led still nearer vnto Christ. Faith what it is Philip. 1.29 Opera naturalia non indigent praecepto 2. Thess. 3. Faith is not of all Isa. 53.1 Isa. 6.9.4 â—it 1.1 Rom. 4.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Insalutem animae Beza Faith neuer quite lost Popish doctrine teacheth not true faith to 〈◊〉 day Fiue excellent fruits of sauing faith Heb. 11 1. Colos. 2.7 Act. 15. Ioh. 6.28 29. Ioh. 3 16. 1. Cor. 13. Iam. 5. â—5 Rom. 4.11 Gal. 6.10 Mar. 6. Philip. 1.25 Ioh. 8.56 Rom. 5.2 Colos. 2.12 2. Thess. 2.13 A beleeuer may know he hath faith by foure markes or notes 2. Cor. 13.5 2. Tim. 1.12 1. The seate of it an humbled soule II. The essentiall properties of it 3 Rom. 4.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor. 6.18 Psal. 33.18 Heb. 11.13.15 III. The honourable attendants and companions of it 4. Matth. 13.44 Act. 8. IIII. The infallible fruits of it 4. Act. 15. Act. 24.16 Our loue of God expressed in 3. things Mar. 9.24 Meanes to encrease the stocke of faith Luk. 22.32 Mar 9.24 Luk. 17.5 The most common faith â—f â—en iâ— not thus qualified Gen. 17.1 Ioh. 20.24 Labour for the truth of faith as earnestly as for saluation Necessitie of this grace to him that expecteth saluation Rom. 4.11 1. Ioh. 5.10 Grow vp in the strength of faith Reasons Offence is either 1. against God which hee alone can forgiue 2. Against publicke peace which belongeth to the law Or 3. personall against our selues which must be forgiuen of vs. The Lord only properly forgiueth sinnes Exod. 34.6.7 Isa. 38.17 Micha 7. 1. Ioh. 1. As the Lord forgiueth properly so also perfectly both the guilt and punishment Christus communicaÌ„do nobis sine culpa poenaÌ„ culpam soluit poenam August serm de temp 141. Concil Trident sess 14. Can. 14. Dauids siâ—ne and punishment both forgiuen notwithstanding the child must die Numb 20.12 Bellarm. lib. 4. de paenit cap. 2. Note well this answer Though death remaine after sinne is pardoned both the fault and punishment is remoued A bundle of Popish blasphemies Matth. 18.32 How remission of sinne is receiued Beleeue in the name of Christ why The cheife dutie of euery Christian while he is in this world 1. Necessitie of remission of sinnes in 3 points Iob. 15.16 Benefits flowing from remission of sinne 4. Ioh. 17.19 Satans temptations foyled by this assurance Rom. 10.4 The sound comfort of this article 3. Le ts which hinder men from seeking so preâ—ious a grace 3. Beleeuers may and must know the pardon of their owne sinnes 1 Ioh. 3.23 Obiections answered Rom. â—1 34 Learne to esteeme euery thing in the measure and degree of it goodnesse Eccles. 2. Say not God loueth thee vnlesse thou haue such sure grounds as follow Eccles 9. Godly life not to be feared for the crosses attending it Reasons Better going to heauen alone then to hell with companie Helpes to attaine this grace of remission Companions of remission of sinnes Mark 1.4 Deut. 29.19 Rom. 7.25 1. Tim. 1.12 14. Eph. 4.32 Psal. 32.2 Neither Papist nor common Protestant yeeldeth to this doctrine of free reon of sinne Lutum lauant luto ignem extinguunt lignorum strue All diligence must be giuen to make our pardon of sinne sure to our selues Whosoeuer hath attained remissi of his sinnes is an happie man Degrees of blessednesse Open thine eyes and see the happinesse of the Saints Isa. 53.4 The glory of God in his children turned into shame A strong moâ—tiue to hold on in weldoing