Wee are wont to defie the Iewes for accusing Christ wee spit at Iudas for betraying Christ and wee condemne Pilate for condemning Christ but wee are much more to bee at defiance with our sinnes which accused him before the iudgement seate of God wee are to accuse our selues who haue and daily doe betray him wee must condemne ourselues whose sinnes haue condemned him But if neither the iudgements of God hell nor the crosse of Christ can moue vs then let vs examine our selues how wee can reioyce in Christ. It followeth to speake of the counsell of Peter Repent as if he should say I know your hearts are pricked howbeit I wil shew you how it is the policie of the diuell to make these good motions quickly to waxe drie in you hee will stay you from perseuering you must therefore endeuour to continue in this godly sorrow The Apostle saw that this sorrow which as Paul witnesseth is not to be repented of as well begun in them but in continuing his Sermon still to that effect hee sheweth that our sorrow must be also continuall Many sorrow as hath been shewed but in a worldly sorrowing which bringeth eternall death not in a godly griefe which bringeth repentance neuer to be repented of Wherefore we are to note that repentance beginneth in vs continueth and endeth with sorrow Now if it might bee it were expedient to shewe what repentance is In one word repentance is not a bare leauing of sinne but an vtter condemning and misliking of that sinne which wee haue left For though we haue left it yet it may make vs to sorrow for it many yeeres after yea euen at the point of death Dauid had left his sinne but it caused him to sorrow many yeeres after Iosephs brethren had forsaken and almost forgotten their sinne yet it troubled them and grieued them thirteene yeeres after Our pricking of heart therfore must be continued and daily renued This repentance is figured in Baptisme both in that wee must dye to sinne and burie it and also that we must rise againe to newnes of life for a man cannot dye to sinne but by the vertue of Christ his death neither can he rise to righteousnesse without power of his resurrection Now wee must know that as our sinnes are forgiuen so we must also receiue Gods spirit If God promiseth mercie to our children much more to vs if wee beleeue and receiue his promises if to them which are a farre off much more to them that are neere And yet though wee haue been baptized an hundred yeeres and haue not receiued the holie Ghost wee may dye in our sinnes Some vnderstand by the gift of the holy Ghost the graces of God bestowed on the Apostles but in my iudgement their opinion is not sound because that was a particular thing giuen onely to them of that time this promise is generall and respects all posterities We are then to note that repentance is a continuall course of sorrow and if wee haue this in trueth then may wee boldly seeke for comfort out of Gods word and from his ministers and looke What comfort they giue vs on earth the same shall be seaâ—ed also in heauen Wherefore as it is requisite continually to till the group 〈…〉 f we will haue fruit and daily to eate if we will liue so in spirituall things we must be humbled with continuall sorrow that we may be refreshed with daily comfort in Christ in whose name let vs pray Our Father c. FINIS THESE THREE SERMONS FOLLOVVING viz. the 8. 9. and 10. concerning the heauenly purchase were preached vpon the 13. Chapter of the Gospell of Saint Matthew vers 44. THE EIGHTH SERMON Matth. 13. vers 44. Againe the kingdome of heauen is like vnto a treasure hid in the field which when a man hath found hee hideth it and for ioy thereof departeth and selleth all that hee hath and buyeth that field THe whole scope and drift of the holy Ghost in this place is to shewe that the word of God is to the children of God more deare than heauen and earth and that the Word is the onely treasure that God hath left vnto them the which indeede is a hidden treasure vnknowne vnto many but knowne vnto the children of God and the onely treasure which they desire for they which doe knowe it and perceiue the true vse of it doe make such a reuerent account thereof as that they are readie to leaue all things and to seeke for it and when they haue found it they are readie likewise to loose all and to depart from all things that may hinder it which they haue and to doe all things which serue as good meanes to keepe it to the end that they may come to the full assurance and possession thereof Although I might make a diuision of this Text into two parts as first the inestimable value of the word of God and secondly the precious account that is to be made thereof yet because euery word hath his weight and the text yeeldeth a sufficient method as it lieth I will omit the diuision and come to the words as they lie Againe the kingdome of heauen c. The kingdome of heauen is taken in two diuers senses first as all men doe know it is taken for that glorious estate which the Saints and the children of God shall enioy when they shal arise with Christ Iesus and raigne after this life with God and his Angels sinne hell and death being subdued which because it is apparant vnto all men we will not stand to approue The kingdome of heauen is also taken for the entrance which Gods children haue into Gods kingdome in this world which is of two sorts partly of the meanes whereby God offereth his kingdome vnto them partly of the graces of his spirit which he offereth by the meanes For proofe that it consisteth of the graces offered by the meanes we reade that Iacob Genesis the 28. when hee saw the vision of God and the Angels ascending and descending and had the comfortable promise of saluation and of Gods continuall presence and assistance made vnto him then he awaking said Verily this is none other thing but the house of God and this is the gate of heauen And that it is of the meanes it appeareth by the 16. chapter of Matthew where our Sauiour Christ saith vnto Peter And vnto thee will I giue the keyes of the kingdome of heauen-and whatsoeuer thou shalt binde on earth shall be bound in heauen and whatsoeuer thou shalt loose on earth shall be loosed in heauen And this meanes of entrance into the kingdome of heauen as it was committed vnto Peter so was it also vnto the rest of the Apostles as it ap peareth by Iohn the 21. whose sinnes saith Christ yee remit are remitted and whose sinnes yet retaine are retained And as vnto them so vnto all the true Ministers
bring home his children into the sheepfold of Iesus Christ. True faith maketh vs only heires of the kingdome of heauen faith cannot be attained without hearing of Gods word preached the word of it selfe cannot bee preached without a Preacher therefore Preachers are the onely meanes appointed of God to worke faith in his children by the preaching of Gods word and the secret working of the holy Ghost whereby they are made partakers of the promises Whosoeuer therefore is not content with this ordinance of God but would haue some further reuelation from heauen shall neuer be partakers of the benefites of Iesus Christ. He himselfe declareth in the parable of the rich glutron that whosoeuer would not beleeue the messengers of God which are the Preachers of the word they would not beleeue though one should rise from the dead to instruct them For in the word of God is set forth most clecrely and manifestly the true and certaine rule to liue by and the meanes whereby to attaine vnto saluation Therefore it is too too much vngodlines to desire any other meanes to bee instructed by than by the word of God which is the verie gate of heauen and the keyes thereof are giuen to the true Ministers of Gods word with such power that whatsoeuer they bind on the earth shall be bound in heauen and whatsoeuer they loose vpon earth shall be loosed in heauen So wonderfull is the mercie of God toward his children herein that they may haue assurance of saluation in this life vea so certaine may they be of it as if they had it alreadie in possession and that not by preaching of Angels but euen by our owne brethren mortall men as we are subiect to sinne and all infirmities at whose hands we may daily bee taught and with whom we may talke familiarly and at their hands through the word of God wee may haue as good assurance hereof as if the Lord should speake himselfe from heauen If God should speake we were not able to abide the hearing of his voyce but bee euen swallowed vp of feare How were the children of Israel terrified with the voyce of the Lord when he spake vnto them they fled away and stood a farre off and cried to Moses Talke thou with vs and wee will heare but let not God talke with vs least wee die What a vaine and vngodly thing were it to perswade our selues that we could beleeue if wee heard God himselfe speake or if one came from the dead to tell vs what wee should beleeue when as the very earth will quake at the voyce of God And our Sauiour Christ telleth vs plainely that if we beleeue not the true Preachers of his word wee could not beleeue though a damned soule should come from hell to preach vnto vs the reason is because the ordinance of God which is vnchangeable hath appointed our brethren to teach vs the way vnto saluation And truely it is a notable place where our Sauiour Christ doth seperate his from the reprobate Then came the Iewes round about him and saide vnto him How long doest thou make vs doubt If thou be that Christ tell vs plainely Iesus answered them I told you and ye beleeue not the workes which I doe in my Fathers name they beare witnes of mee But yee beleeue not for yee are not of my sheepe as I saide vnto you My sheepe heare my voyce and I knowe them and they follow mee And I giue vnto them eternall life and they shall neuer perish neither shall any plucke them out of mine hand Wee see then it is a great argument of reprobation when our hearts be so hard that wee cannot beleeue the Gospell of Iesus Christ for this is an infallible truth that those which are the Lords in his time he calleth and they shall abide and neuer fall away but those that are not his shall fall away although they haue been passing cunning hypocrites in outward holinesse The children of God will acknowledge this meanes and praise the wisedome of God which hath thereby quite transfourmed them and chaunged their whole man in sanctifying them by his holy spirit and giuing of them assurance of saluation which they confesse could neuer haue come to passe without the preaching of the word This authoritie is giuen to the Ministers to pronounce the terrible iudgements of God against sinne and whosoeuer hee bee that doth not repent and turne from the same shall be as sure of euerlasting damnation as if hee were already in hell Againe to the penitent whose consciences are burdened with griefe for their sinnes he may pronounce the sweete promises of the Gospell how Iesus Christ hath died for them and hath discharged them before the iudgement seate of GOD and they shall be as sure of saluation as if our Sauiour Christ should speake from heauen himselfe who is Trueth and cannot lye and say Whosoeuers sinnes yee remit they are remitted vnto them and whosoevers sinnes yee retaine they are retained This is a wonderfull thing and this shall Gods children confesse an vnspeakeable goodnesse of the Lord God in sending our brethren with such power Sith then this is so necessarie they which will not confesse this to be the ordinance and meane appointed of the Lord God to bring his children home vnto his heauenly Kingdome either neuer heard of Iesus Christ or else in miserable hypocrisie haue heard and professed the Gospell which shall be a testimonie to their consciences euen to their vtter condemnation Now we haue heard the necessitie of a Pastor and the vse wherevnto he is appointed it is requisite that we consider what dutie the Pastor oweth vnto his â—â—ocke for as the Lord when he establisheth a Kingdome will chuse a King so will hee also giue him first a Kings heart before he setteth him in his seate so when hee prepareth a spirituall father to beget soules vnto himselfe hee giueth him gifts and power to doe the same as Saint Paul testifieth writing to the Ephesians But vnto euery one of vs is giuen grace according to the measure of the gifts of Christ Wherefore he saith when hee ascendeth vp on high hee led captiuitie captiue and gaue gifts vnto men so that first the Lord giueth gifts and secondly men This must be the dutie of the Minister as the holy Ghost telleth vs to watch ouer the soules of his people to be so carefull ouer them as that hee will not suffer one through his negligence to perish but by his earnest labouring in preaching the word of God to build them vp into a stronger faith which are already begotten vnto the Lord and also to winne others to Christ and so increase the mysticall bodie of Christ so much as his diligence by the blessing of God shall be able 1. First therefore it is requisite in the Ministers office that he studie the word of God that he doe diligently reade the same and also giue himselfe
vndefiled before God is to visit the fatherlesse that â—s the effect and fruite of true religion which God requireth with the hearing of his word is to visit the fatherlesse And Esai 58. 6. Is not this the fasting that I haue chosen to loose the bands of wickednes c. That is is not this the fruite of fasting which I haue chosen And so likewise is it meant of the Sabbath in the same place the fruite and effect whereof is to rest from sinne But why then doth the holy Ghost rather name the effect thaÌ„ the meanes the fruit thaÌ„ the cause Euen because though we haue the meanes and doe not vse them to effect it were altogether vnprofitable as we see many carnall professors who rest too long in the meanes but make no conscience to shew the effect of them What then Shall we so rest in the effects as with the Heretikes of our time we should contemne the meanes Shall we not eate and drinke because we liue not by bread onely but by euery word that proceedeth out of the word of God Shall we not build because vnlesse the Lord helpeth the builder buildeth but in vaine Nay as we confesse that the meanes without the effect are vnprofitable so we affirme that to come to the effect we must carefully vse the meanes Wherfore because the cause not producing it effect is nothing worth the effect is rather set down than the cause Let not a man separate those things which God hath ioyned together If we rest in our Sacraments as the Iewes in their Circumcision we shall neuer see the fruite of them If we keepe the Sabbath if we vse fasting vntill our bodies be made most lithe and labour not to become a new creature all is in vaine we separate those things which God hath ioyned together that is the fruite from the meanes Againe if on the other side we thinke now we must obey and not heare the word if it be all that God requireth to doe good and not to pray or that we can beleeue enough without the help of the sacraments we deceiue our selues with a false imagination of righteousnes and we make as great diuorcement on the other side of the meanes from the effect as before we make a separation of the effect from the meanes Aske now the Papists what is their rule and they will shew many meanes as the rule of Heremites of Dominican Friers of their Franciscan Monks of their Augustine Friers and such like Demaund of them what rules they haue of their effects they will say they are come out of the world to liue in monkerie they haue their shauings pilgrimages whipping of their owne bodies voluntarie and monasticall vowes traditions and such like But come to the other rabble who are worse than the beasts of Egypt forsaking the sweete land of Canaan and they will denie all meanes and brag they neuer so much of effects yet in pure effects they be most barren hypocrites If they were as wise as Salomon or as holy as Dauid or as zealous as Paul yet they might frequent the Temple and thinke it a blessing to be in Sion and reioyce in the companie of Christians But to leaue these let vs learne as much as we cast off the traditions of the Pharisies so much to put on the sweete yoke of Christ and let vs carefully vse the word and with the word ioyne prayer and to prayer adde practise vsing the sacraments and by them grow in faith that by faith we may increase in repentance and with the cause marrying the effect and from the fruite neuer diuorce the meanes because God is neither pleased with our fruitlesse ceremonies if we rest in the meanes neither with our holy hypocrisie if we refuse his ordinance This rule the Apostle saith is both for the preachers and for the people for preachers because he opposed this rule against the rule of certaine false teachers for the people in that he nameth them here the Israel of God By this word peace he meaneth the fauour of God or the good successe in our enterprises by mercie he vnderstandeth the goodnes of God in pardoning our sinnes and relieuing of our infirmities First it is probable that he speaketh of these things to Teachers as well to discourage the false teachers as to embolden the pure Preachers of the Gospell against all the glorious assaults of their aduersaries Againe because the preachers of the word haue taken vpon them the guiding and gouernment of the people as well in life as in doctrine and in good example to goe in and out before them he preuenteth the subtiltie of Sathan who might by the euill slanders of the false Apostles mooue these men to some remission in their calling And to put away this temptation the Apostle Paul putteth them in minde of this rule and propounding here a promise he encourageth them notwithstanding their persecutions against all attempts of men and assureth them of God his mercifull protection This promise of the fauour of God to his faithfull Ministers is not only in this place but vsed elsewhere of the holy Ghost as Deuter. 33. 11. Moses the man of God blessing the tribes of Israell saith thus of Leui the Priest of the Lord Blesse ô Lord his substance and accept the worke of his hands smite thorough the loines of them that rise against him and of them that hate him that they rise not againe Thus he comforteth Leui shewing that his ministerie should not be contemned without reuengement And Zachary 3. 1. 2. it is said And he shewed me Iehoshua the hie Priest standing before the Angell of the Lord and Sathan standing at his right hand to resist him and the Lord said vnto Sathan the Lord reproue thee ô Sathan euen the Lord that hath chosen Ierusalem reproue thee Where we see that where God his true Ministers are there is a strife with Satan who is readie for them but yet they are before the Angell that is Christ who will smite the proud force of Sathan that he shall not be able to withstand vs. And Christ sheweth that he hath a common ministerie in and with his preaching by them beseeching some by them also threatning others and therefore as he hath giuen them gifts for his glory so he is armed with power to confound all that lift vp an high hand against them Hereupon he so much authoriseth his Apostles telling them whatsoeuer they bind on earth shall be bound in heauen and whatsoeuer they loose on earth shall be loosed in heauen Neither doth this or such like promises only concerne them which in euery point of doctrine and discipline are sound and without error but euen them also who holding carefully the foundation which is Christ Iesus through some infirmitie of iudgement build timber hay or stuble as wee may see 1. Cor. 3. Wherefore if a man preach that we are all condemned through sinne and that there is no saluation without Christ
our guide and goe before and we must follow after Many make strange to follow his call they will not giue vp their names they wil it may be goe before him or euen by him or cheeke by cheeke but they will not follow after And wherefore Surely they will doe all with reason But Christ requireth faith and reason to Christ is a very euill seruingman A great number already taught in the word will not follow it but if any thing proceed from the forge of their own reason that they magnifie that they wil follow So Ezech. 20. certaine prophets would not follow God and his word but their own spirits and yet there is no greater ods in the world than betweene our owne reason and Gods wisedome as Esa. 55. My thoughts saith the Lord are not as your thoughts Well if wee will follow Christ wee must follow him not as a great Lord to graunt vs great leases fat farmes or high towers but as a man contemned as the reproch of the world as a man full of sorrowes Christ hath two crownes the one of thornes the other of glorie he that wil be honoured with the last must be humbled with the first CHAP. XII Of Conference and Godly wisedome in the gouernment of the tongue AS we often speake of things lawfull but yet for want of wisedome to examine the time place and persons when where and with whom we talke Sathan laboureth to make vs strict silent in our speech when often we might speake to Gods glorie to the auoyding of which temptation we must endeuour to speake when God giueth occasion and that with thankefull acknowledging of Gods spirituall grace by the motion whereof we speake as also with humble acknowledgement of our weakenes who being measured with Gods iustice we should be found to haue stained our speeches and Gods graces with great corruptions and to faile in many circumstances How be it if we do it in a single heart and euen because we loue Gods word and in zeale of Gods glorie we may boldly speake committing the successe which on vs if we obserued all circumstances did not depend to the omnipotencie of God to the blessing of Christ and to the working of the holy spirit for we being neither God nor Christ nor Angels must not thinke to preuaile of our selues by our speeches nor stay vntill we thinke our selues most fit but cōmend our hearts to the Lord who vndoubtedly spareth weakelings 2 Being Christians we must not stay our selues in our meetings for others to begin good speeches but if God giue vs any good thing in our mindes let vs with all humblenes put it forth to be examined if we feele nothing let vs complaine of our dulnesse and deadnesse euen thereby we shal giue occasion of good conference For as in silence among euil men one euill word setteth abroch many so in deadnes among good men one good word may quicken many 3 It were to be wished that godly men in their meetings would first by prayer offer vp their speeches to God to vse them aduisedly reuerently and not passing their bounds of knowledge and if they could not speake of any thing yet they should aske some thing if they could not aske yet they might speake of the communion of Saints if they could say nothing yet at the least they should complaine of the dulnes of their mind so that of their dulnes and deadnes should arise quicknesse and life of speech againe 4 We must be carefull in vsing and watchfull in restraining the tongue Dauid prayed for a watch before his tongue and for a porter at the doore of his lips he would keepe his mouth with a bridle that it should not go riot nor open oft without a cause The eie glaunceth our hands slip our foote treads awry yet if we hold our tongue qualified we shall doe the better It is a little peece of flesh small in quantitie but mightie in qualitie it is soft but slipperie it goeth lightly but falleth heauily it striketh soft but woundeth sore it goeth out quickly but burneth vehemently it pierceth deepe and therefore not healed speedily it hath libertie granted easily to goe forth but it will finde no meanes easily to returne home It is compared with perillous things to a sharpe two edged sword to a razor to sharpe arrowes to an Adders sting to the poyson of an Aspe to fierie coales and being once enflamed by Sathans bellowes to the fire of hell CHAP. XIII Of the Church THe Papist of pride the Familie of loue of hypocrisie and many of singularitie haue singled themselues from vs as Hymenaeus did But we are little discouraged and lesse follow it For if they separate themselues as stones from the building and as members from the body what hope is there of them The Papists will say we forsake them and not they vs. We forsake them in the wall they vs in the foundation For our faith was before their opinion though their persons were before ours As Noah forsooke the world as Lot forsooke Sodome as Abraham forsooke Aegypt as our Sauiour Christ forsooke the Pharisies so wee for sake them and Christ shall be the iudge who hath bene the runnagate who hath bene the Apostata 2 Behold a miracle heauen made subiect to the earth O what is man that thou art so mindfull of him not onely to giue him the rule of the earth but euen of heauen Whom the Church doth loose on earth the Lord doth loose in heauen and whome the Church hath bound on earth he also hath bound in heauen Hee doth manie things without vs yet when we haue done this he will not alter it nor doe otherwise 3 Albeit the Church be base and contemptible in the world yet hee counteth it as the apple of his eye The earth the aire and the heauens attended on it and hee hath made the Angels to serue it Hee hath committed his treasures to it And what bee his treasures Surely when Dauid commeth to value it hee saith that it is better than golde than much golde than much fine golde than all pretious stones The word of reconciliation the couenant of grace the broade seales of his kingdome Baptisme and the Lords Supper binding and loosing life and death are left and committed to the Church and her holy Ministers 4 The Church is euen the quintessence of the world such as Sathan hath sifted to the proofe it is euen washed and made cleane with the bloud and water which issued out of Christs side It seemeth hee forgot to loue himselfe that hee might loue vs yea if that one death and suffering had not beene sufficient hee would yet once more come againe for vs. 5 It is one thing to liue where meanes of pure worship are wanting another to bee where false worship is erected for the first we are not to flie the Church but by prayer and patience
himselfe who being aboue all Lawes obserued this to make vs more willing Let vs be like to him for by hauing notable exaÌ„ples we are more effectually stirred vp toe do any thing It is the vse of the Scriptures after reasons to exemplifie as CHRIST Ioh. 15. in teaching humility Paul 1. Cor. 11. Therefore we are to follow God if we be his childreÌ„ who hath for our example vouchsafed this day this great dignitie He blessed it and the works of it making them effectually to worke in vs regeneration and fitting vs for eternall life Hee hallowed it to the ease of seruants and beasts so bridling our worldlines to the Meditation of his creatures to the worke of Faith and charitie Wherefore what God hath hallowed let no man prophane CHAP. X. Of Discipline and Excommunication WHen men are neither profitable for the land nor good for the dunghill they must he cast out This casting out hath a necessary vse in the bodie naturall as where nature cannot doe it of her selfe there she doth it by art in the body ciuill as by exile in the body ecclesiasticall as by excoÌ„munication in the body oeconomicall by suspension or expulsion God cast out Adam from paradise the Angels from heauen Abraham cast out the bondmaide with her sonne Moses separated the leprous persons from the cleane CHRIST cast out buyers and sellers out of the Temple 2 The rulers of the Church are called the Church to whom Discipline appertaineth euen as Mark. 3. not the whole companie of the Iewes but the rulers of the Synagogue are called the Church of the Iews Therfore as we call the Court of Parliament the Realme gathered together although it be but an Epitome to sit and compromise of things so these fewe being a Compendium of the Church haue all things committed vnto them And God himselfe in the Parable doth not bewray this but doth in wisedome conceale it saying They will without peraduenture reuerence my Sonne So without controuersie one would thinke they would heare the Church But as the Iewes made a way with him that was the heire so we say now adayes with the Edomites Psal. 137. down with the Church that there bee no feare of yoake nor the print of the yoake vpon our necke Well how grieuous a thing it is to despise the Church wee will see by the dignitie appointed to the Church in the word of God Tit. 2. it is called a peculiar people and in an ancient tongue The Lords Iewel 2. Cor. 4. All the world was made for the Church for the Churches sake CHRIST was a Christ Heb. 11. Hee that despiseth the Church the world is not worthie to giue him breath Hebr. 1. The Angels of God are seruants to it Cor. 6. the Church shall iudge the whole world and the Angels 2. Pet. 1. 3. 4. The Church is partaker euen of God his owne nature Ephes. 4. The Church is the fulfilling of Christ so that Christ is as it were maimed without it and what can be said more of it 3 An excommunicated person was so odious among the Iewes that besides that they did excoÌ„municate him and shut him out of their Synagogues if they met such a one they thought it a speciall token of some fortune as they tearme it So that among the Iewes excommunication was worse then fiue deaths so much was reuerenced the censures of the Church This did the Church but when men began to be idle they put off this dutie But what is this excommunication A giuing vp to Satan There was a great partition wall between God and vs vntil Christ came and made a breach entered into the place wherein God was shut vp from vs. Christ himselfe became the dore but the keye of the dore hath he committed to his faithful Minister They that are without this wall they are among the Ziims and Iims among the Owles and Dragons they are as in hell and in exile from the congregation of Christ. Eliah made the heauens brasse three yeere so as they gaue no raine but what a thing is it to make God as brasse so that all the spoutes of his mercy be stopped and all conduites of compassion should be dammed vp against vs 4 In the case of discipline we haue to deale with the Lord of heauen and earth It is to good purpose to know with whom we haue to deale for it causeth vs to bestirre our selues in dealing with worldly men then how much more now must it cause vs so to doe This discipline did Christ himselfe put in practise who oft taketh the trouble of his members to himselfe as appeareth in his speech to Paul Paul why persecutest thou me and in the saying of Peter to Ananias Thou hast lied against the holy Ghost And surely at the last day the contempt of the Ministers shall be counted as deepe a sinne as if we had contemned God himselfe which may appeare in Dathan Corah and Abiram And surely God thinketh wee should honour his Church aboue all and yet men say Come lâ—t vs kill the heire Wherefore the Lord will come and note out these husbandmen Howsoeuer men please themselues in doing thus yet God that sitteth in heauen shall laugh them to scorne and vexe them with his sore displeasure in the end 5 The discipline which Christ hath instituted is coÌ„mitted to the Church Behold and heare a miracle heauen placed vnder the earth where as in all other things heauen is aboue earth God made heauen and earth Thy will be done in earth as it is in heauen so now with Dauid we must say What is man that thou art so mindfull of him not onely to giue him the rule of earth but euen of heauen yea of Angels yea of God himselfe so that now God cannot loose them whom the Church hath bound so that although he doth many things without vs yet when we haue done this he doth not otherwise c. Else there are many bound in heauen which are not bound in earth especially in these daies when the leaues are fallen from the tree the beautie is gone and the discipline is taken away yet the Angels haue chaines though we cannot see them so that they watch ouer the wicked to bind them and to cast them into hell Thus we see the high dignitie of the Church and yet this is not giuen to euery one but to the Church who though they be base and contemptible yet the Lord coÌ„mitted vnto them the apple of his eye In the Epistle to the Hebr. he saith That the earth the ayre the heauen are not worthie to giue them breath he hath made the Angels to be their seruants to them he hath giuen such authoritie And no marueile for he hath made them more excellent than the Angels he hath made them the bodie of his Sonne yea and the friends of his owne selfe To them he committed his treasures And what be his treasures Surely when Dauid commeth to
of the word of God succeeding them vnto the end of the world as it appeareth by Matthew the 28. the 19. and 20. verses Goe therefore and teach all nations baptizing them in the name of the Father and the Sonne and the holy Ghost teaching them to obserue all things whatsoeuer I haue commaunded you and loe I am with you alway vntill the end of the world The Apostles are gathered to their fathers but the ministerie shall be for euer it continueth vnto the end of the world therefore vnto the Ministers also are committed the keyes of the kingdome of heauen and they are the porters of the kingdome of heauen as the Apostles were Now this is euident by Ephes. 4. 11. c. He gaue some to be Apostles some Euangelists some Pastors and some Doctors And vnto these hee committed the ministerie of the word vntill the time that all the elect Saints of God were gathered together and the bodie of Christ througâ—ly builded vp which should not be before the end of the world By this we see that the Ministers are the porters of heauen and that they haue the keyes of the kingdome of heauen as the Apostles had Of this kingdome our Sauiour Christ speaketh Matth. 23 13. where hee reprooueth the Scribes and Pharisies saying Woe bee vnto you Interpreters of the Law for you haue shut vp the kingdome of heauen before men for ye your selues goe not in neither suffer ye them that would enter to come in What these keyes be our Sauiour Christ sheweth Luke the 11. the 52. saying Woe bee vnto you Interpreters of the Law for yee haue taken away the key of knowledge yee enter not in your selues and them that came in ye forbad Of this kingdome our Sauiour also speaketh Matth. 9. vers 35. And Iesus went about all cities and townes teaching in the Synagogues and preaching the Gospell of the kingdome And in the 10. of Luke the 10. and 11. verses our Sauiour Christ biddeth his Disciples to goe and preach but if they will not receiue you goe your waies out of the streetes of those cities and townes and say Euen the dust that eleaueth on vs of your citie we wipe off against you notwithstanding know this that the kingdome of God was come neere vnto you And in Luk. 17. 21. when the Pharisies asked Christ a questioÌ„ when the kingdom of Christ should come hee answered them and said The kingdome of God commeth not by obseruation and glorious signes neither shall men say loe here and loe there for the kingdome of God behold it is among you And here wee must beware of these translations who haue it thus translated the kingdome of God is within you for we must not thinke that the kingdome of God was in euery one of the Scribes and Pharisies but that it was amongst them so that euery one is not the kingdome of God as the Familie of loue teacheth And in Matthew 21. vers 43. Christ speaking vnto the vnthankfull Iewes saith The kingdome of God shall be taken from you and shall be giuen vnto a nation that shall bring foorth fruite Where we see that the kingdome of God is taken for the ministerie of the Word and the application of the kingdome of God vnto vs and here wee are to know that by these meanes of the ministerie of the Word as Fasting Prayer c. the kingdome of God is offered vnto vs but these are not the kingdome but the meanes to bring vs thereunto as is euident by Esay 52. vers 14. the which afterward is repeated and applied vnto this end of the Apostle Paul Rom. the 15. and 21. verse To whom hee was not spoken of they shall see him and they that heard not shall vnderstand him where it is apparant that the ministerie of the Word is the meanes to bring vs to the knowledge of Christ and so to his kingdome The kingdome of God is wholy spirituall as Romanes the 14 and 17. verse The kingdome of God saith the Apostle is not meate and drinke but righteousnesse and peace and ioy in the holie Ghost And that the kingdome of God consisteth partly of all the graces of the spirit proceeding from this meanes it is euident by the 2. of Peter the 1. and 4. verse c. Therefore giue all diligence thereunto ioyne vertue with faith and with vertue knowledge and with knowledge temporance and with temperance patience and with patience godlinesse and with godlinesse brotherly kindnesse and with brotherly kindnesse loue for if these things bee among you and abound they will make you that you neither shall bee idle nor vnfruitfull in the knowledge of our Lord Iesus Christ. Wherefore brethren giue diligence to make your calling and election sure for if you doe these things you shall neuer fall for by these meanes an entrance shall bee ministred vnto you aboundantly into the euerlasting kingdome of our Lord and Sauiour Iesus Christ. Thus then we see that the kingdome of God consisteth in these things as in respect of the outward meanes which is the Word and in respect of the fruite of these meanes it consisteth in these graces which fruite God bestoweth on them which vse the meanes Here then wee learne that none shall make appearance in the kingdome of God hereafter which maketh not an entrance into it here He which taketh not possession of it in this life shall neuer possesse it in the life to come none shall rise and raigne with Christ which doth not with him here crucifie himselfe and rise from sinne on earth for who so will be made partaker of the kingdome of heauen must here wholie addict himselfe to seeke the kingdome of heauen Therefore it behooueth euerie man to make an especiall account of these meanes seeing that by them wee haue alreadie passed the second death and entred into the kingdome of God which whosoeuer doth not enioy here can neuer enioy it in the life to come wherefore the kingdome of God is and may well bee called a treasure The righteousnesse of Christ Iesus with the peace of conscience ioy in the holy Ghost vertue faith knowledge temperance patience godlinesse brotherly kindnes loue c. these bee sure gages seales and pledges vnto vs of our entrance into the kingdome of God and therefore most excellent treasures For if that bee a treasure which if a man haue he needeth nothing else and without which if he haue all things he hath nothing then may this rightly bee called a treasure for all things without them are nothing and these without al other things are sufficient for our saluation Therefore this being so great and inestimable a treasure is highly to be esteemed of vs. Haue we this treasure then wee neede not to esteeme of all other things In iudgement men doe see that the onely treasure of man is the saluation of the soule this is a granted rule neither doth this neede so much to be proued vnto
part of their worth but as for this it is both precious and rare There are but a very few selected ones that the Lord hath singled out to bee partakers of the life of Grace and to be afterwards Heires of the Kingdome of Glorie which maketh it to bee a gifte of farre greater estimation 3. Lastlie if it were both deare and rare yet if it were to bee enioyed but a while it were the lesse to bee regarded Therefore this addition there is vnto the happinesse of this estate that it is also durable yea Euerlasting And whereas all worldhe Excellencie and all Earthly promotions are Temporarie and vanishing So that a man may bee very high this day and as lowe ere the morrowe and none can be happy in possessing those things through the losse whereof he may so quickly become miserable it is otherwise with them that are in the state of grace for that neuer falleth once a Christian euer a ChristiaÌ„ as the Lords purposâ— changeth not so neither doth our condition change â—ut if we haue begun in grace wee shall end in glory that neuer shall haue ende Psal. 16 11. Dan. 12. 2. Is it so that Religion and true piety is the ready way to the highest aduancement then hence let vs learne to set our hearts chiefly therevpon and aboue all the treasures in the world principally to affect that We account it good husbandry in the first place to sâ—eke after those things that will doe vs most good if siluer be offered we will preferre it before brasse if gold be offered we wil take it rather than siluer Now concerning this heauenly wisedome it is saide Receiue mine instruction and not siluer and knowledge rather then fine gold For wisedome is better then precious stones and all treasures are not to bâ—e compared vnto her And this should encourage vs rather to vse all industrie for the obtaining of this bleâ—â—ed estate because it is a thing haue-able It were in vaine for a base person to sue to be a King a Duke or a Lord none almost is so foolish as to seeke for such preferments because they knowe it would bee but lost labour But there is not the meanest seruant slaue or bondman but may attaine to this spirituall dignitie which is farre beyond all aduancement that the kingdome of this world can possibly yeeld He that can pray heare meditate conferre and iudge himselfe in secret before hee commeth to the Sacrament and with all good care and conscionable respect vse all Gods ordinances for the obtaining of faith and other graces which doe euer accompanie the same shall bee sure of good and happie successe for the Lord will bee sound of those that seeke him with a true heart therefore let vs not so cast our eyes on earthly commodities as that in the meane time wee neglect this pearle of price and this inestimable Iewell that will so exceedingly enrich vs. The Apostle telleth vs that those that runne in a race for a prize though it be but a garland that is set vp so that they can gaine onely some small credit of their agility and nimblenesse in ouâ— running one another yet they will put off all that might clogge and hinder them in their race but especially if they should runne for a crowne of gold neither will they bee so foolish as to stoope downe to take vp euery pinne or point that lieth in the way and yet they runne but at an vncertaintie when they haue done their best another may carry away both the honour and commodity from them and certaine it is that but one alone can winne the prize and euen hee also though he haue the applause at one time may goe away with the disgrace at another or if his credit doe continue all his life time yet death will take it away at last From all which the Apostle would haue vs drawe this conclusion that if such kinde of persons notwithstanding all that hath been saide will so bestirre themselues and seeke to acquit themselues euery way like men then much more ought wee to put our selues to it and with all alacrity runne the race that is set before vs sith wee runne not at an vncertainty but are sure to obtaine the crowne oâ—e shall not preuent nor depriue another but all shall vndoubtedly get that which they doe expect and especially seeing that withal we striue for an incorruptible crowne and shal attaine vnto not a fading and vanishing but an abiding and euerlasting dignity O but will some say if wee bestow our pâ—â—nâ—s and endeuours so much about spirituall things in the meane time wee shall neglect those earthly things that are needfull and so bring our selues to pouerty Nâ—y not so prouision for our euerlasting estate doth neuer impaire our present estate for g 〈…〉 th the promises of this life and of that which is to come and thereby shall all matters be blessed vnto vs. Haue we inheritance wealth reputation dignity c. This will assure vs that wee haue a good tiâ—e vnto all and season and sweeten all that euery one of them shall bee comfortable and profitable vnto vs making it cleare vnto our hearts and consciences that the Lord sendeth them in mercie as pledges of greater mâ—â—ters that hee mindeth to bestow vpon vs. Haue wee not these outward things Godlinesse will make a supply in stead of all for that is great gaine with contentment in comparison of which all the promises of contentednesse that other thinges make vnto vs will bee found to bee but meere illusions because it certifieth our soules that God will prouide sufficiently for vs which perswasion alone is able to stay the restlesse and vnsetled mindes of the sonnes of men from pursuing after the vnprofitable deceitfull and lying vanities of this present euill world Seeing religion is such an incomparable treasure it should instruct vs in the second place to haue the meanes in due estimation whereby we may be made truly religious by which our mindes that are blinde may be inlightned our hearts of crooked may be made straight of proude may bee made humble and of fraudulent may be made true and faithfull And those meanes are the Word the Sacrament Prayer and the like which are the steps whereby wee must ascend vnto this honourable estate for it is as possible for men to make staires to climbe vp vnto the sky as for vs without these to ascend vnto heauen by any deuises of our owne framing The word is the key that must open hell gates to set vs at libertie from the bonds of sinne of Sathan and of death and to vnlocke heauen gates that wee may haue entrance into glory in which respect it is that Christ saith vnto Peter that hee would giue vnto him and consequently to all Ministers of the Gospell the keyes of the kingdome of heauen that is the dispensation of the word which maketh the way vnto
pay him truth The third respect why the Lord will haue truth is because it is a thing most concerning vs and comforteth vs in the agonie of a distressed cōscience For in this case mercie cannot so comfort vs for God hath iustice as well as mercie and hee is iust as well as he is mercifull and for Christ he cannot comfort vs for he is not giuen to all and it may be not to thee and therefore in these two onely there is no comfort But to challenge the Lord his truth is best and his faithfulnes in giuing Christ whom he hath promised is our chiefest hold and nothing can put vs beside it This is the surest tenour of our saluation because by this we hold whatsoeuer we hold and howsoeuer we are defectiue in other things yet in respect of truth we must make much of it Thus in these respects that truth is the diadem of the Lord in respect that Sathan doth so assault it it is the tenour of our saluation it is sure that it is a pension to bee paid But to come neerer whether this truth be in vs or no we see the earth it selfe is not only true but liberall to vs. And as it hath truth and mercie so knowledge is in it too for it knoweth al times and seasons When to receiue when to returne it shewes it selfe a cunning Scholler and it keepes such a comely course in all seasons as if it had perfect knowledge and this is another reason why wee must labour for truth We may well be compared to a land For though there be a soule in vs of the substance of heauen and comming into our bodies made of earth should make them like to heauen and so heauen should lift vs vp to heauen from the earth yet our bodies which by the soule should be more heauenly haue so weighed down heauen as it were to the earth pressed downe the soule to things below That we haue set earth as it were aboue heauen in all our attempts and imaginations and so our soules are become a very ground and land for all our intent being earthly we are iustly called earth 3 There are found out three truths First The truth of life which euery man must labour for The second is The truth of Iustice which is in Common-wealths The third is Truth in doctrine and religion which is in the Church For that truth of life which ought to be among men that we may better vnderstand it wee will shew it in measures and weights In a measure there is a Standard and in weight there is a Seale and if our measure be equall with the standard and if our weights be iust with the seale so as they be neither lighter nor heauier than the standard weight our measures and weights are true Now to applie these things the maine and standard truth is set downe Ioh. 17. Thy word is the truth Then here is the point the word is trueth If our thoughts bee agreeable to this standard and then our tongues be agreeable to our harts well agreeing to the standard if our doings agree with our tongues then comes sinceritie of heart simplicitie of speech and constancie of life Now here is the question then whether the conclusion wee make in our braine be equall with the standard or else our hearts are false and they being false our tongues are out of rule and our outward life can neuer be true For surely if the word haue not taught vs our truth wee haue no truth in the world and then wee truly measure all things according to the truth when we esteeme all things as the word doth esteeme them looke what conclusions the word hath set downe of the world and of other things that must be our conclusion and principle in euery thing Phil. 3. Paul who doubtlesse knew the truth and deliuered nothing but measured by the standard of the truth hath this conclusion that to winne Christ he would lose all there was nothing so glorious in the world but he counted it riffe raffe for the attaining of Christ. This is then the first thing to doe al things by the analogy of the word and then we shall haue but one heart not a heart and an heart Otherwise wee shall be as deceiueable as the vineyard that Esay speakes of whereof grapes were looked for but it brought foorth wilde grapes And because men haue worldly conclusions and the world not the word is their standard so that they are resolued of their principles speaking thus secretly in their hearts We will keepe this gaine and profite they haue lost the truth So must it be in the simplicitie of our speech for vnlesse our words bee according to our hearts we delude our selues For if in the Church we shall haue an Amen a great praising of heauen and a large cursing of sinne and yet no regard of this simplicitie all is but an illusion When men shall publikely sing out of the Psalmes that nothing is more precious than the word of God and yet wee set by nothing lesse this is plaine mockerie to beare the world in hand that we loue the word and yet our thoughts are more large and deepe and attentiue to the world So that wee haue false hearts and dissembling words and truly though we dare not shew this to the world and though in our hearts wee care not for a Sermon once in seuen yeeres yet if wee were asked how wee stood affected to the word what great credit and commendations would flie out of our mouthes But now let vs come to the truth of our actions in stedfastnesse of life that a man may bind on our word the ouerthrowing of our liues doe so much drowne the voice of our mouthes that whatsoeuer we protest in word wee spoyle in our workes The blood of Habel was an action and it cried vp to heauen our Amen in our mouthes is drowned by the blood of our actions crying so loude before the Lord. For our actions bewray men for there is such wringing going ouergoing and incroching that there is no Truth in our liues in respect of the concordance of the tongue And whatsoeuer their bonds are we must haue other forfeiture vpon forfeitures to proclaime their falsehood to the world Now come to the Truth of the Common-wealth wee see as the Prophet saith Iudgement is turned in to Worme-wood that is a man had as good eate a hand-full of Worme-wood as haue our cause pleaded in the Courte Let Noble-men be neuer so wise to open the Truth yet the Diuell hath made many wiser in breaking of the Truth then any can be wise in setting it downe It is knowne too well that many grieuances haue beene for that men haue growne more cunning in ouerthrowing of Iustice then manie haue bene able to establish Iustice. But euery man would be content to beare this burthen because it concernes another Courte But
in death Three things to bee noted in this text The power of Gods word in the coÌ„uersion of sinners Three waies Note The first entry to godlines beginning of repeÌ„tance is a godly sorrow for sinne Psal. 4. 5. Esay 40. 6. 7. 8. Esay 66 and 57. 14. 15. Matth. 9. 13. The power of the plaine simple preaching of the Gospell The power of the word Heb. 4. 12. The word must pierce vs. Iohn 16. 8. 2. Sam. 1. 2. A false perswasion of the pardon of sins in many Signes of godly sorrow To be often touched with out amendment dangerous How foolishly many wold put off their sorrowes A true examination of our selues In our examination hee teacheth vs to follow the order of the commandements Note 1. Cor. 11. 30. 31. Simile Sorrow for sin the way to heauen Luk 16. True humiliation before sound coÌ„fort Rom. 6. 12. Zach. 12. 10. 11. Gal. 5. 24. 2â— Not to coÌ„tent our selues with sorrow for sin but to proceede to repentance 2. Cor. 7. 9 10 Note Repentance what it is Rom 6. 3 4. Phil. 3. 9. 10. 11. What is meant by the gift of the holy Ghost Act. 2. Sorrow for sin must be continued Note The scope of the text The loue of the Saints to the word 1 The diuers acceptatioÌ„ of these words kingdome of heauen 2 1 2 First it is taken for the meanes The keyes of the kingdom of heauen committed to all Ministers of the Gospell Looke to the translation Luke 17. 21. The Ministery of the word is the meanes to bring vs to the knowledge of Christ and so to his kingdome Graces bestowed on theÌ„ which vse the meanes well Obseru 1. He that will goe to heaueÌ„ must make an entrance into it on earth How to know where a treasure is Wherfore so few loue the Gospell and meanes of saluation Sacraments Meanes of least shewe may bring vs greatest graces Obseruation Few loue the word How to speak of a parable Sense of the place Doubts in our first conuâ—rsion The mindé may be deceiued the heart cannot so be being truly possest of the word How the word is found before it be sought God turnes away his couÌ„tenance from his children for a time God hath a different respect of yong and old Wherfore we waâ—t good things Ioy of saluatioÌ„ how great Gods proceedings with his children To labour for the ioy of our saluation Psal. 51. Two sorts of ioyes in receiuing the word The ioy of the minde of the heart note the difference Seate of faith An apt â—imilie A good triall of some ioy The fight of a Christian. Similitude of building Similitude of warfare Euery Christian a builder and a warrier Striue to enter in at â—â—e â—â—raite gate Premeditations before men be resolued to follow Christ. Christianitie a warfare To renounce reason first Anger To fight with reason and affections a hard battell To fight with penurie and want Satans practises in temptations Wherefore many are ouertakeÌ„ with temptations Ephes. â— Philip. 4. 14. Rom. 8. The wicked by faith purged made Gods childreÌ„ The summe of the two former Sermons Sense What must besold before wâ—â—aÌ„ possesse Gods kingdome Consider three things 1 2 3 Iames 5. The change of on sinne for another Secondly all sinne must be forsaken Herod Ananias Iudas 3 Sale of sia for euer Not sufficieÌ„t to leaue sin but meÌ„ must mourne for it vntill they come to souÌ„d griefe How many deâ—eiue theÌ„selues when they know their sinnes are pardonable not labouring any further for an assurance that they are pardoned To harbour some secret sins in our breast To be religious rather than so to seeme to be Of infirmities Inward corruptions To maister naturall corruptions Video meliora proboque de â—â—riora sequor Note The messenger of SathaÌ„ within vs. Pride How to carri-ourselues in a temptation Câ—rnall securitie feare dangerous Note A greater studie and care for the increasing of this inestimable treasure The necessitie of Ministers Pastors Docters and Elders in the Church of God 1. Thess. 5. 12. 13. This is not meant of ciuill Magistrates but of the gouernours of the Church Matth 9. 36. Mark 6. 34. The people of God without a shepheard for all the great learning of the Doctors Matth. 9. 38. Who be onely true Ministers The miserie of the people without a Pastor Matth. 23. 37. Luk. 13. 34. Ephe 4. 4. 5. 6. The ministerie of the word the most necessarie thing in the world 1. Pet. 1. 23. 1. Pet. 5. 8. Great danger of not hauing a godly Pastor The vse wher vnto God hath appointed ministers Rom. 10. 6. 7. 8. Rom. 10. 17. Preaching the onely meanes to worke faith in vs. Luk. 16 31. Matth. 16. 19. The Lord in his mercy wil haue his children certaine of saluatioÌ„ in this life to their vnspeak able comfort Exod. 20. 18. 19. If the Preaching of the word worke not faith in vs we could not beleeue though God spake to vs himselfe nor if one should come from the dead Iohn 10. 24 25. 26. 27. 28. Note Rom. â— â—â— Though their holines be neuer so great in the outward appearance they shall not stand in the end Certaine condemnation of the wicked The assured comfort of Gods childreÌ„ in Christ. Iohn 20. 23. The dutie of Ministers Ephes. 47. 8. Attendance in reading 1. Tim. 4. 13. 1. He must reade studie the worde of God diligently Malach. 2. 7. Iosh. 1. 8. To meditate in the word day and night Psal. 1. 2. To meditate in the word daily 2. He must teach the word The strait account of the Minister The order of his teaching is to build vpon the true foundation Iesus Christ. How to know onâ— that preaches with the power of the word He that â—uildeth not vpon that foundation is an Antichrist Acts 20. 27. Hee must teach all the counsell of God Luk. 24 45. 2. Tim 4. 2. Matth. 22. 29. Hee must pâ—icke forward the godly to increase in godlinesse beate downe the obstinate with the iudgements of God comfort the penitent with the promises of the Gospell To apply comfort to the penitent sinner The minister ought to go tâ— the houses of his charge Gen. 3. 19. Priuate meanes as well as publike must be vsed by the Minister Luk. 10. 38. 39 19. 9. Acts. 20. 20. That which is spoken to all is regarded of none or of few To admonish priuatly is to take all excuses away He must teach continually both in season and out of season Acts. 20. 31. Paul warned them with teares both night day 2. Timoth 4. 1. 2. Note He must pray both for himselfe and his people as wel priuately as openly 1. Cor. 3. 6. His office is to blesse the people in the Lords name Deut. 10. 8. Num. 6. 23. Psal. 118. 26. Iohn 17. Rom. 1. 9. 2. Tim. 1. 3. He must be circumspect in administring the Sacraments The minister ought to take account of their faith The sacrament pertaiâ—â—â—â—