this certain perswasion common to all Christians But rather hereby is meant that justifying Faith whereby we are perswaded and assured that our selves with all ours are acceptable to God through Christ with the object and ground of this Faith to wit the Gospell and Promises of God For though wee were most certaine that that we doe is lawfull and expedient yet unlesse it come from this Faith it is sin and cannot please God For such workes as cannot expect God a rewarder of them by his Promise such as are all those that are done without this Faith though they be most glorious outwardly yet they cannot stand before God Object It may be asked how then must this be done that all our actions may be grounded on Faith Answ To this answer is made that Paul teaches this plainly Colos 1.10 11 12 and Colos 3.16 17. What ever you doe do all to the glory of God Object If it be demanded how all things may be done after this manner Answ The next words do teach giving Thankes or rather being Acceptable verse 15. So that the meaning of Paul in this place is Doe all things in the name of Iesus and daily thinke of that infinite mercy of God which you have obtayned by Iesus Christ and therefore what ever you doe in word or worke study to shew your selves thankefull to GOD through CHRIST The like direction St. Paul gives Colos 2.6 7. So walke in Christ rooted and built and stablished in the Faith Sure a most godly and wholsome Precept For if the sense of Gods mercy did alwayes dwell in our hearts and that we would examine all our thoughts sayings and deeds thereby as by a Goldsmiths Scales what dishonest things would at any time bee undertaken of us or if it were begun would not soone be rejected with many Teares Esra 9.13 14. Who would not accuse himselfe sinning and secretly reprove himself after this manner Is this my wicked thought saying or deed worthy and beseeming him all whose sins God hath pardoned in Christ whom he hath drawn out of the jawes of Death whom he hath adopted for his Son and heire of everlasting life Shall I shew my selfe thus thankfull for all his benefits Deut. 32.6 Yea rather O God! Seeing my goodnesse extends not to thee Psa 16. I will take the cup of Salvation and give thankes I will admire thy goodnesse saying Lord what is man Psal 144.2 3. Thus if we would square all our projects according to the Gospell apprehended by Faith we should not build Hey Stubble but Silver and Gold And thus much of the first Point of applying all our actions to the rule of Faith Now it followes how we may apply it to increase our Faith There are divers degrees of Faith There is a little Faith Math. 8.26 There is a great Faith Math. 15.28 There is a fulnesse of Faith Rom. 4.21 of Abraham who was fully perswaded and assured and then the mind and heart of a Christian is like to a Ship carryed with a full sayle Heb. 10.22 Yet this is not meant that the Faith of the best is perfit in it selfe but respectively in comparison of those that are weaker Hence 1 Iohn 2.14 15. divers names of ages are given to Faith For it hath its Maturity I write to you Fathers that is to you which have long beleeved and increased in Faith Faith hath its youth I write to you young men It hath its Infancy I write to you Children and Babes For these ages St. Iohn doth Spiritually understand for the measure of the knowledge of Christ and for the time which they had for the getting thereof Mark 4.28 Our hearts when they have received the seed of the Word are compared to the Earth which first brings forth the Grasse then the stalke then the fruit in the stalke noting the increase of Faith and Grace Which also is done in the Parable of the Mustard-seed and of the Leaven Math. 13 And the Gospel doth acknowledge no other righteousnesse for Salvation then that which is of Faith to Faith that is from a lesser degree to a greater So that let this be the Point Doct. That Faith as soone as it is cast into the heart is not sodainly perfit but as seed hath its daily increasing Hence 2 Thes 1. chap. 3. Paul praises God and commends the Thessalonians for increasing in Faith And yet further exhorts them to it 1 Thes 3.1 2. And Paul though he commend and that justly the Faith of the Romaines Rom. 1.4 Yet he desires to see them to strengthen them and exhorts them to go on Rom. 15.14 So then hence it followes that every one must carefully endeavour that his weake Faith may be increased and that he grow on forward to Grace Phil. 3.12 13 14. St. Paul sets himselfe for a president Solomon avouches that the Righteous man mounts in increase of Righteousnesse as the Sun doth till it come to his full height Prov. 4.18 Ephes 4.11 12 13. There is shewed that it was a chief end of Christs Ascention to Heaven to furnish his Church with such gifts as that every member might attaine his due proportion and St. Peter shewes that all the Faitfull are as living Stones which daily doe increase 1 Pet. 2.7 Whosoever therfore he be whither Noble or Ignoble learned or unlearned unlesse he be a living stone he is not a Stone of this building For as S. Pet. teaches 2 Ep. 1.6 7 v. Vnlesse there be a joyning of one Grace to another Christians will be idle and unprofitable in the knowledge of Christ hence on the one side are those serious exhortations 2 Cor. 7. at the beginning To grow up to perfit Sanctification And on the other side sharpe reproofe of those who decay in Grace Revel 2.4 5. How great force then should these things have to stirre up our dead minds and to give our utmost endeavour to this end What Shall we play the men in our youth and first times and become children and weaklings when we have been long fed Every thing moves swifter neerer the Center Doe we not see how in all things which are not perfited in their birth what care and diligence both in Art and Nature are used to finish the same What paines do the beasts take to perfit and nourish their young the Husband-man diligently covers the Graine in the Earth breaks Clods drawes Furrowes Weed and drive away all destroying Beasts And no lesse care is in any other Trade whither Marchandize or Mechanicall When as therefore there is the same nature and condition of our Faith shall not we apply all our care hereunto especially the Lord so encouraging us To him that hath shall be given and to him that hath not shall be taken away Luke 8.18 Mark 4.24 With what measure you meet c. That is according to our diligence and sincerity in the use of the meanes such will bee the measure of the Lords blessing for increase If wee Heare
Drunkennesse So men are so farre from helping themselves hereby as that they doe but aggravate the matter and provoke the Iudge for who would endure a Thiefe reasoning thus I can doe no otherwise it is so sweet to me and I have been so accustomed to this course Second when it is said Woe be to that man by whom the offence comes c. So Christ doth shew that that Woe which belongs to the authors of Scandals is farre heavier then that which before was shewed to hang over the World For greater must be the punishment of advising and purposed wickednesse then of errour and rashnesse Greater of the seducer tâ—en seduced he that doth mingle a Cup of poyson to another ought by all equity to undergoe a greater punishment then he sustained paine that drank the poyson So that the authors of Scandals shall not answer for themselves alone but for all those that have been Scandalized by them Doct. And this Christ shewed by his sharpe reproofe of Peter Math. 16.23 Who when by a foolish speech proceeding from ignorance and love to Christ yet did Scandalize Christ Christ called him Divell for the same even because he was a Scandall ☞ Note ☞ And in very truth the authors of Scandall are in some sort worse then the Divell for he only by perswasion and suggestion but these doe by Example and action which doth give further encouragement then a simple temptation from which feare might deterre Now let us come to the Vse Vse If this thought did deeply possesse the minds of men how carefull would they be of every word least that by idle lascivious filthy and blasphemous speeches they should give occasion to others by doing the like to decay in Grace How great modesty would be used what gravity in outward carriage and Attire no distemper in Eating and drinking would be seene least by their Example others should be drawn to sin But are these things so No But as if Christ had playd the false Prophet so doth the whole World heap up Scandals to their own and the destruction of their brethren Yea if they may know what will offend and grieve their brother that they will do of purpose But be it that men in this world do little perceive their misery and the evill there will come a time when they shall find that true which Christ hath told Therefore my brethren Let us remember that our sâ—â—s extend further then our selves ☞ neither do we wound our own soule only by sinning but we most cruely slaughter all those who shall by our Example be encouraged to do the like and when every man 's own burden is greater then he is able to beare How intollerable will it be to stand guilty of all those soules which wee have destroyed by our Scandals Object Let not then the Blaspheamer Prophane person Rioter unclean person say that they are but their own foes and that they hurt no body but themselves Answ For I say unto you all you hurt others and shall answer for others O that this one lesson could be learned it would awake men make them live circumspect and those that have sinned to repent betimes that they might be Examples to others of good as they had been of evill and of praying for those whom they had occasioned to fall For most fearfull is the estate of those men ☞ for their damnation increases after themselves be dead while in their lives time they begat many Sons and daughters to Satan who increasing cause the punishment of the Authors thereof to encrease As on the Contrary the reward and measure of glory increases to the godly long after their deaths while their godly labours and holy lives shall be effectuall meanes of others good Consider but how vehement and earnest Christ is in this point of Scandall Math. 5.29 30. Note If thy right hand offend thee pull it out So if thy hand or foot though they be the most necessary and usefull members Pull them out and ouâ— them off Object What Had it not beene enough to have said Take hood to them and watch them Answ No He contents not so and therefore he is most precise and strict we must in this case stand on no termes and himselfe gives the reason of it Marke 9.42 43 44. When three severall times he urges the fearfull effect of Eternall misery O how should this rouse the Worlds deadnesse For Conclusion Vse Let it bee the carefull Practice of that holy Exhortation of St. PAVL Phil. 4.8 Let all things bee done to Edification 1 Corinth 14. Edifie our selves in our most holy Faith 1 Thes 5.11 Rom. 14.19 Let us therefore follow those things that concerne Peace and wherewith one may edifie another verse 20 21. AMEN FINIS GODS COMMISSION TO CHRIST TO PREACH THE GOSPELL Sermon III LUKE 4.18 The Spirit of the Lord is upon me ☞ he hath Annoynted me and sent me to Preach glad tydings THese words are that portion of Scripture taken out of the 61. Chap. of Esa Whereof Christ Preached in the Synagogue of Nazareth where hee was brought up as a recompence for his harbour Note and a testimony of his love to the place of his aboad Out of which example this laudable custome hath prevailed in the Church that in Preaching one or two verses should be read out of the Scripture out of the meaning and interpretation whereof some profitable Doctrine applyed to popular use and edification might be collected And this choyce of such Scripture was here made by Christ as might serve to instruct the people of a most weighty point touching their Salvation John 17.3 Shewing whence Christ came wherefore and what great need we had of his help Three things These words then teach three things First the calling of Christ to the undertaking of the Office of Reconciliation Second the description of the Office it selfe Third the particulars thereof with the subject or object of the same The calling is in the first words and comprehends two things First Christs sufficiency and furniture Second his Ordination and inauguration into his Office Let us see the meaning of the words The Spirit Esa 11.2 The Spirit with all the gifts thereof are upon him is sent and given by God the Father and abides in Christ Yet it is said upon him because the Spirit came down from heaven and did visibly rest on him On me I that is on my Humanity Math. 3.16 So that these words signifie thus much The gifts of the Holy Ghost proceeding from God my Father doth reside and dwell in this my Humanity which yee see by which gifts I am sanctified to this Office of Reconciliation Object But it may be said what Excellency hath Christ by this above others for the Prophet Esay affirmes the like of him and so may other Holy men that they have the Spirit Answ To this answer is That that of Esay is chiefly to be understood of Christ and not of himselfe and with great
order the third degree of mans Misery and doth adde weight to the former For to be poore and destitute of necessaries is heavy but if that any disease or torment be added the burden is heavier But if to these two there come a third affliction that the same should be taken Captive carryed into a strange Countrey bee evill entreated farre from all friends and acquaintance without any hope of returne Where this is what is wanting to the perfection of misery yet so it is with man And all this is caused by one and the same thing namely Sin for as in regard of Spirituall riches it being poverty and as it lookes unto the Law it wounds the Consciences and breakes the heart as is after shewed So as it respects Satan it is the very spheare under which we are sold the chaines wherewith we are bound and by which we are carryed farre from God Esa 59.2 It is that by which we cease fighting against Satan and throwing away our weapons of defence and offence we even fly into his Campe. So that Sin in divers respects doth worke the divers degrees of our Misery And this the Scripture teaches plentifully Iohn 8.44 Rom. 6.16 And that by nature we can do nothing but Sinne. Ier. 13.23 1 Kings 8.46 Prov. 20.9 Eccles 7.21 So that by Sin men are made the Divels Captives and we must know that men are not judged what they are by their stock whence they are borne nor by the place wherein they live nor by the like circumstances but by their studies and actions as if one an English man by Nation Noble by birth a Courtier yet in mind and heart be wholly a Spaniard bewraying our Counsels to them and helping theirs whose Servant would such a one be counted sure not of our Prince but even a secret and close factor and Servant of Spayne So it is with us it little availes to be borne in the Church or of Christian Parents to professe Religion to be present at the Word and Sacraments if our wils doe serve the Divell Vse Is That wee learne to abhorre Sin even for this cause that it doth bring us into bondage Who loves not and from his heart desires liberty Wherefore are Lawes but that we may live freely whence are warres but to recover lost liberty for which many have jeoparded lives and livings And shall we so much esteeme the liberty of the Body and neglect it for the Soule which is so much the more excellent by how much the Soule excels the body What do we then by Sinning Surely this we cast away our Liberty Aegypt was a figure of Hell Pharoah of the Divell The yron Furnace of death the Clay workes of Sin whereby Satan holds us bound Now how were they delivered Sure by Christ alone and that by his Bloud and that war figured two wayes First the Paschall Lamb was to be slain with the bloud whereof the doore-posts were to be sprinkled and so free from the destroying Angell This was a Figure of Christ who by his Bloud shed destroyed the first borne of death even by his power and strength and this was the first degree of our Redemption The second degree and absolute was the Drowning of them all in the Red Sea Now that was a figure of Christ which did open the way of safety to the Jsraelites and brought utter destruction to the enemies So that we see a double Deliverance in this shadow first a Killing of the chief strength and darlings of the enemies but yet not a freedome from the pursuing of the enemies The second was wherein all Perished not one escaped So it is with us The sprinkling of the bloud of Christ hath cut the nerves of Satan and Hell But when by Death wee shall bee drenched into the Sea of his bloud we shall be free from all assaults of enemies A second Type was in Ioshua whose Victories were lively shadowes of Christ For as by the blowing of Rammes hornes the Wals of Jericho fell so by the Preaching of the death of Christ the horne of Christ the Ramme Sacrificed being blown it caused the pillars of Satans Kingdome to shake and the doores to open Vse To strengthen our Faith against that horrour wherewith Satan seekes to shake our Consciences He devises what hee can to afflict us sets the griesly face of Death before our eyes cals to mind the filthinesse of our Sins hee opens even Hell it self makes us to behold it he proclaimes the severity of Gods justice Now true it is we are not able in our own strength to stand against the least of these but in the power of Christ we shall be more then Conquerers and dare boldly behold the same Vse Second know that true Liberty consists in being freed out of the bondage of these cruell Enemies and therefore not so to live as that we suffer our selves to be entangled againe By the Broken heart is not meant a heart lightly bruised or somewhat broken but a heart broken into the smallest pieces as Corne is broken twixt the Milstones or as any thing is beaten to powder in a Morter Now the heavy Milstones and the strong Pestle or Hammer that doth this is the Law of God with the Attendants The sight of Sin the apprehension of the Curse the wrath of God the feare of Hell Death Damnation and the Divell Seeing Christ cures such onely it much concernes us to stirre up this sense of Sin in us and to avoid all such things whereby it may be deaded and wee lulled asleep and to this end Christ diligently warnes us of two things Luke 21.34 The first is Surfetting and all wanton and riotous Pleasures and delights For this takes out of the heart all sense and feare of Sin Curse Death Hell Esa 22.115 Amos 6.3 For how can any Godly sorrow take place amidst all voluptuous delights the like is shewed Esa 57.4 5 6 7 11 verses For when day and night is spent in devising and musing of outward and Carnall pleasures what roome is left for holy Meditations examinations and considerations which was the meanes that made David turne to Gods testimonies So that if we regard our Soules health wee must avoid the excesse of Carnall delights and thinke it much better to sorrow heere a while and to be comforted hereafter then for transitory delight to incurre Eternall torment So for the second the cares of this World is a manifest hinderer for they choke the Word it cannot have it perfit worke this is seen in Dives this is seene Luke 14.18 In the refusall of the Invited guests This also is observed Amos 8.4 5. They thought the Saboth long because their minds were after their Covetousnesse Vse Second Let all those receive Comfort that groanes under their Sinnes for Christ is ready to heale such of all Afflictions there is none to that of the wounded Conscience for such may and doe complaine as the people of God Lament 1.12 13 14. But
many troubles before and God would not put a further distance of space least men should dispaire the living so long as to bee partaker of the Ioy thereof Thus in wisdome with respect to us the Lord doth vouchsafe to dispose of things For the second thing The Name it was so called of the Rams-hornes whereof the Trumpets were made wherewith that Feast was proclaimed and published the Tenth day of the seaven Moneth which was called the Feast of Expiation Now this was a lively Figure of Christs death for those Trumpets were of Rams-hornes and there the Feast had the name Which argues it was for some speciall reason and it is this That the Death of Christ was figured thereby for Trumpets were made of the Ramme sacrificed So by the Power and joyfull voyce of Christs death Reconciliation was brought to the people 3. For the Priviledges They are mentioned in the Bookes by all which it is manifest That this Yeare was a lively representation of the Life to come for all these things are there fully accomplished And the Gospell was also figured as that whereby all these were begun in the Faithfull and by what degrees we come to it is by the former benefits of Christ and the gracious effects of Gods Spirit by being poore in Spirit and contrite in Heart Sight to the Blind Use to see our Naturall estates that we are so miserable and our Misery is the greater in that it is not acknowledged but it is easie to demonstrate it for first if one walke by the way and there be before his feet a most deepe Gulfe beside him a rich Treasure and he see neither of these but neglect the Treasure and fall into the ditch who will not say such a one is Blind and yet doe not wee so naturally Secondly who will say that hee sees who discernes not 'twixt Light and Darknesse who takes Coales for Gold and yet doe not all men so by Nature 1 Corinth 2.14 Thirdly the Blind know not whither to goe or which way to turne them So wee in the undertaking any thing out of the Word of God wee know not what to doe aright thence especially in Religion we are apt to wander and to turne into one by-path eyther of false Doctrine Superstitions Traditions or bad manners Besides our stumbling and faltring in our pace and our oft falling doth argue our great Blindnesse so that wee need not deny it it being as palpable in us as in the men of Sodome who were smit with Blindnesse they could not find the Doore so neither we the doore of Heaven For Conclusion Of all Sins take heed of the Contempt of the Gospell for as a company of his Majesties subjects rising up in Rebellion the King should graciously offer them Pardon if they will truely submit themselves If they should proudly disdaine this Pardon were it not a greater Sin then the former and would more provoke the King to a severe and â—â—â—â—y Execution against them even such is the Condition of us all Wee have risen up against God hee hath graciously Pardoned us shall wee refuse it Oh farre bee it from us Though we have been once miserable by natures Corruption and diseases yet let us not make our selves twice more wretched and wiâ—hout all excuse in rejecting Grace and the meanes of Curing and Salvation Which the Lord for his mercies sake grant unto us Amen THE SAINTS SECURITIE Sermon IIII. Which was Preached in St. MARIES in Cambridge Aâ—no Dom. 1590. Decemb. 4. Written for his owne use in Latine and now Translated The words are out of the Epistle of JUDE the 20 and 21 verses But yee Beloved build your selves in your most holy Faith praying in the Holy Ghost and keepe your selves in the love of God c. MAny wicked men had scattered many capitall Errours through the Churches while the Apostles themselves were alive teaching as Aecumâ—n writes That Sin was indifferent denying the Lord. Jude the Apostle to whom with the other Eleven belonged the joynt eare of the Church determined to oppose against these men and to guard the Faithâ—â—â— with some ayd least unawares they should fall into the Divels Snares being circumvented by him The Apostle therefore makes this the drift of his Epistle to incourage and instruct the faithfull how to fight for the maintenance of the Truth of the Gospell the Doctrine of Faith least by hearing wretched men they be cast from their station and that this exhortation might have more force with them he uses a most forceable reason after this manner From what thing there is great danger least we should swerve and from which to swerve is a most grievous Sin for that thing every one must earnestly contend But there is great danger of falling from the Faith and a grievous Sin it is procuring fearfull Punishments and therefore it is most necessary to see to this The first part of the reason being plain and such as will be confessed he confirmes the second part first of all shewing the danger in the fourth verse That the Enemies of the Truth are suâ—h as will not openly and directly oppose against the same but will slyly seeke to undermine it as subtile and close Pyoneers Second hee shewes in 5 6 and 7 verses How hainously God took at any time the defection from the Truth and turning to Sin by wofull and evident examples as of the Israelites in the Wildernesse of the Angels that kept not their first Estate and of Sodome and Gomorrha in that they regarded not the admonition of Lot Now because men are more sensible of the grievous punishments of Defection then they are of the danger of Falling Fearing more the punishment then Sinne the cause Therefore the Apostle puls back his foot againe and betakes himselfe to a more lively and large demonstration of the danger And therefore from the 8 verse to the 20. Doth set downe a most full description of the wicked the shew whereof and kinds are painted forth so terribly that worthily it may awake any to circumspection what these men speakes what they meditate and what mischief they nourish in their secret hearts he brings forth to light and all these things are done so plainly and particularly that none can but marvaile at as well the diligence of the Holy Spirit as his care of us in that he hath so marked and branded these wicked men in the fore-heads that every one might know them and avoid them And that none might wonder that such swarmes of wicked men should arise at the light of the Gospell he shewes that this was no other thing then such as was long since fore-told by Enoch of these last Times and lately also by some of his fellow Apostles St. Paul and St. Peter So then the greatnesse both of the danger from these evill men as also of the Sin of defection being opened sufficiently in this 20 verse and following he concludes his Exhortation but the very conclusion is not