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
accusers should fayle thy selfe should not faile to doe that office against they selfe but shalt be both a seruant to Gods iustice as also the subiect of it Be admonished then in time whosoeuer thou art to beware of all secret sinnes as close cousenage lying vncleannesse whisperings and all other cunningly contriued wickednesse seeing there is a cleare light into which they shall bee brought and by which they shall be reprooued True it is that open shame of the world restraineth many one from committing open and grosse sinnes but where conscience is wanting the same sinnes if they can cleanly conueie them are made no bones of Hence is it that the adulterer watcheth for the twilight before he goe into his neighbours house hee careth not for his chastetie so be hee may charily and cautelously compasse his vncleannesse If a child of foure or fiue yeares old stood by he would forbeare his sinne but the presence of the mightie God that standeth at his elbow who seeth and recordeth his foule sinne to bring it into iudgement mooueth him neuer a whit Would a fellon commit burglarie if hee thought the iudge himselfe looked vpon him would Gehezi haue runne after Naaman if hee had thought his Masters eye and spirit had runne after him would Ananias haue lied to the Apostles if hee had thought they had knowne hee did so Euen so it is a shame to speake what is done of many Christians in secret because their eye is not vpon the iudge whose eye is vpon them and who is framing a bill of inditement against this day of generall assise 2. This consideration must mooue vs to carefulnesse both of our receits and expenses whether they be gifts of minde or of bodie or of our outward estate Hee that spendeth and wasteth his owne need care the lesse because none can call him to reckoning why hee doth so but he that sitteth in another mans or hath a matter of trust in his hands and cannot mispend but out of another mans stocke had need looke about him because hee is to be counteable and must make good whatsoeuer his reckoning commeth short in Aske thy selfe What haue I which I haue not receiued of my Master How came I to be so rich Is all the wealth I haue of my Masters gift or haue I gotten goods into my hands by wronging or iniuring some other men Againe I remember I receiued at such and such a time a great summe of my Masters money hee betrusted mee with a great portion how haue I laied it out that I may giue him vp a iust and comfortable reckoning to which I am sure to be called Thus much I haue spent vpon suits in law Thus much vpon my pleasures and sports my dogges haue ravend vp a part of my revennue my hawks haue flowen away with another end cards and dice haue cost mee no little and a great deale is wasted by compassing my sinne vncleanesse pride reuenge gluttonie and the like But O thou vnfaithfull seruant that hast thus wasted thy Masters goods how much hast thou giuen to the poore how much to good vses to workes of mercie to a setled Ministrie to helpe Ioseph out of his affliction oh no here hee can set downe little or nothing the dogges are preferred before Lazerus by many a Diues who if they timely looke not better to their reckonings must make the foot of their account to be this no sooner to be dead then to be buried in hell according to the sentence Take that vnprofitable seruant bind him hand and foot and cast him into vtter darknesse there shall be wayling and gnashing of teeth 3. This strict account sheweth that a man cannot be too strict to precise or too carefull of his waies Men generally cast the reproach of puritie vpon men that desire to approoue their hearts and liues vnto God and count them more nice then wise and say it were hard if euery one that were not so precise and curious should be damned But what doth not the Scripture say plainly that the Master is an hard man that is a most iust God that wil straitly stand for iustice shall not euery idle word euerie vngodly thought and motion though not attended nor assented vnto come vnto iudgement and if it must is it more then needeth for men to looke to the doore of their lips yea to keepe out if it were possible euery vaine and wandring thought out of their minds shall not he that breaketh the least commandement be the least in the kingdom of heauen that is haue no place at all there shall not all omissions and faylings in dutie be set vpon the heads of sinners seeing the sentence shall run In that yee did not these things depart from mee yee cursed or shall we thinke that the least carelesnesse of men shal be iustified in this iudgement or the vngodly be taken by the hand farre be it from the iudge of all the world not to iudge with righteous iudgement howsoeuer loose persons wrap themselues in the woe of those that call good euill and euill good Now for the generall vse of this doctrine of the last iudgement To what other end hath the word so expressely discouered this holy doctrine and enioyned vs to teach it in the Church but that euerie man should lay it to heart and benefit himselfe by it and therefore First the godly are to comfort themselues with these words seeing they heare of this day wherein they shall be gainers receiuing receiue their sentēce of absolution therefore 1. perfect redemption from all the danger of all spirituall enmities the first fruits whereof they haue already attained hence is it called the day of their redemption 2. Perfect securitie and saftie against all the molestation of sinne death the graue the gates of hell temptation and tribulation for all these shall be cast into the lake 3. Perfect glorie with the Saints for they shall be from henceforth euer with the Lord and enioy the sweet fruit of that prayer which the Sonne of God in the daies of his flesh requested and was heard in Father I will that where I am they may be also that they may behold my glorie Why should not we then lift vp our heads in the expectation and ardent desire of this day which the verie dumbe creatures long for Rom. 8.19 Secondly let euery man labour to fit and addresse himselfe vnto this iudgement that he may be able to stand before the Sonne of man And that by two things 1. by making full account and reckoning of it 2. by vsing the best meanes aforehand to passe through it happily The former is charged vpon vs by that precept which commandeth vs to be like the seruant that wayteth for his Masters comming and hath euery thing in a readinesse and that at all watches and by that of Peter 2.3.11 Seeing all these terrors of the Lord what manner of men ought wee to bee in
if we search further into the Scriptures we shall not want store of reasons to the same purpose As 1. according to the increase of faith is the increase of all graces as a man beleeueth so he loueth prayeth and obeyeth and so is loued heard and recompensed and no meruaile seeing not only the measure of graces here but of glorie hereafter is according to the measure of faith as appeareth in the parable of the talents 2. As a child once borne groweth daily vnto the talenesse of it so those that haue beene borne vnto God haue euer encreased except in temptation and desertion in faith and godlinesse and so drew daily nearer their saluation then when they first beleeued so must we walke from faith to faith from strength to strength of weake becomming strong not standing in the infancie or childhood but growing vp to our full age and old age in Iesus Christ. 3. It is true that a graine of true faith is very powerfull and preuailing but the strength of faith can doe much more and therefore the full sayles wherewith Abraham was carried to the promise are set before vs Rom. 4.5 Againe euery measure of faith if true is acceptable to God and maketh vs so because Christ is laid hold on vnto life but the greater measure is much more a smoking flax shall not be quenched that is the least sparkle of true faith shall not be despised but a flame of faith is of great bewtie and brightnesse If a poore man wrastle haltingly with Iacob he shall preuaile and get a blessing to carrie away but if a man stand stoutly with the Centurion and Syrophaenicean Christ himselfe will be foyled after a sort hee will admire it and professe hee found not so great faith in Israel and according to this great faith shall it be to this partie Seeing therefore the Lord hath still afforded the Ministry and word of faith let this be thy cheife aime to find the worke of it vpon thy faith and content not thy selfe that Christ may say to thee Oh thou of little faith but rise vp in the degrees of it that hee may say as of that woman O man great is thy faith this will beare thee vp in the waues of temptation and affliction no blast or billow shall sinke thee not all the gates of hell shall preuaile against thee But alas how is this principall ende of the ministerie neglected of the most and many come to heare a sermon and that is all some rather to see a sermon or be seene at it then to heare it some to knowe more then they did some to reforme something as Herod who heard Iohn gladly and did many things but fewe to learne to become beleeuers which till they haue done all morall precepts vrged vpon them are but lost because the inside is not yet cleane and fewest of all doe liue by their faith in the Sonne of God for of all sinnes that the spirit shall rebuke the world of this is the cheife that they beleeue not in him Thus much of this worthy doctrine concerning faith which is the scope of all the Prophets and Apostles The third point in the verse is the fruit of faith namely that all that beleeue in his name should receiue remission of sinnes Where for the meaning must be knowne 1. what is Remission of sinnes 2. what it is to receiue it 3. the persons receiuing it namely those that beleeue in the name of Christ euen all they and none but they First Remission of sinnes is a grace of God whereby for the merit of Christ he accounteth the sinnes of beleeuers as no sinnes and acquitteth them from the guilt and punishment of them all Where I say it is a grace or fauour of God this remission of sinne is distinguished from all other for man hath also from God power and commandement to remit sinnes and that either publikely or priuately The former when the minister by authoritie from God remitteth the sinnes of beleeuers and repentant sinners by publishing the grace of the Gospell and applying it vnto such And such as are thus ministerially loosed in earth are loosed also in heauen The latter is of euerie priuate man who hath also receiued a commandement of God to forgiue the sinnes and offences which his brother hath committed against him not that any man can properly forgiue the sinne of his brother so farre as it is a breach of Gods commandement but as it is wrong and iniurie against himselfe and euen this priuate remission of a mans brother if repenting confessing and asking pardon is ratified and confirmed in heauen also but if they seeke not forgiuenesse at vs we must still not onely our selues forgiue but seeke it for them of God saying Father forgiue them yea and forgiue vs as wee forgiue them But this remission of sinnes is proper vnto God to whome it belongeth to say I will forgiue 1. Because it is he against whom all sinne is committed Psal. 51. Against thee against thee haue I sinned and who can forgiue the debt but the creditor If any man shall offer to forgiue another mans debt what doth he but deceiue the debter who thinketh him selfe free from that which lyeth as heauie vpon him as before as also abuse and wrong the creditor whose right without his knowledge he hath enchroached vpon 2. The Lord challengeth it as his prerogatiue proclaiming himselfe The Lord the Lord strong mercifull gratious slowe to anger abundant in goodnesse and truth reseruing mercie for thousands forgiuing iniquitie and transgression and sinne and Isay 43.25 I euen I am hee that putteth away thine iniquitie for myne owne sake and will not remember thy sinnes 3. Our Sauiour in his prayer taught vs to begge the forgiuenes of our debts onely from our father which is in heauen 4. The Church of God hath euer ascribed vnto the Lord alone this honour of mercie which is a part of his glorie which he will not impart to any other Micah 7.18 Who is a God like vnto thee that taketh away iniquitie passeth by the transgression of the remnant of his heritage he retaineth not his wrath fer euer because mercie pleaseth him Psal. 130. vlt. Hee will redeeme Israel from all his iniquities 5. The verie Iewes themselues accounted it an high blasphemie for any man to take vpon him to remit sinnes Luk. 5.21 Who is this that speaketh blasphemies who can forgiue sinnes but God onely Whence it plainely appeareth that the Pope or any other of his shauelings whilst they challenge though a subordinate power properly to forgiue sinnes and do not content themselues with the ministeriall publishing in the name and authoritie of God alone and pronouncing forgiuenesse to all repentant sinners become open blasphemers against God and not without an high wickednesse set themselues in the roome of God 2. I say in the description that the Lord doth account the sinnes of his elect as no sinnes and that for
world doe thus disquiet themselues who make their liues more vncomfortable then they need I answer this is indeed one of Satans greatest bolds but such a snare as God leadeth his children out of in safetie whome he teacheth that it is their happinesse to goe to heauen though alone rather then to hell with companie Marie will sit her downe though alone at Christs feete if shee cannot get her sisters companie shee knoweth it is the good part that shall neuer be taken from her And for those especially if they be Ministers who should most aduance this care but disgrace it as a needlesse vexation of the spirit let them know that the Lord Iesus was of another mind who pronounced blessednesse on those that mourne now and promised that they should be comforted and farre are they from the guidance of that spirit who hath taught vs that of all sacrifices none is comparable to that of a broken spirit and contrite heart which the Lord neuer despiseth IV. Now follow the helpes to the obtaining of remission of sins As 1. thou must become a member of the Church Isa. 33.24 The people that dwell there shall haue their sinnes forgiuen And Chap. 62.12 They shall call them the holy people the redeemed of the Lord. Now to know a mans selfe a true member of the Church the Prophet Dauid giueth two infallible notes Psal. 15.2 The former in regard of God to walke vprightly and sincerely as in Gods presence and vnder his eye and the latter in regard of men to exercise righteousnesse both in word and deed 2. Consider seriously of the nature of sinne how odious it is in it selfe how vile it maketh thy selfe in the sight of God how it keepeth away all good things how it procureth al euill how proaâ—e thy selfe art vnto it yea euen after grace receiued this will bring thee to the iudging and accusing of thy selfe to the confession and forsaking of thy sinne which is the high-way to find mercie Prov. 28.13 for the former Psal. 32. I said I will confesse my sinne and thou forgauest mee the iniquitie of my sinne And for the latter it is plainely implied in Christs reason Ioh. 5.14 Goe thy waies now thou art whole but sinne no more least a worse thing follow The fellon that hath beene in prison endured the miserie of his yrons hath beene condemned and with the rope about his necke in feare of present death if he haue escaped hee will take heed of comming into the like miserie againe and he that hath found this grace in truth cannot by turning againe to his sinne turne it vnto wantonnesse 3. Carefully vse the meanes which the wisedome of God hath left to beleeuers for the attaining and assuring of this grace of remission As namely 1. the Ministerie of the word which in the right vse of it is the ministrie of reconciliation in which the Lord offreth conditions of peace remission of sinnes and life euerlasting 2. As also of the holy Sacraments which are the seales of remission of sinnes to all beleeuers worthily receiuing the same Matth. 26.28 and 3. another speciall meanes is feruent prayer for pardon of sinne aboue all things in the world Drowsie Protestants esteemeth slightly of pardon of sinne euen as they doe of sinne it selfe which they thinke easily blowne off with a Lord haue mercie But the tender and distressed conscience that seeth and combateth with the danger sueth for pardon as one that would speed A poore fellon on the gallows readie to be turned off would thinke a pardon the welcomest thing in all the world but the hardnesse and drowsinesse of mens hearts euery where argue that they be a verie few that find this rare grace vnlesse we will say that the greatest blessednesse that liuing man is capable of can be giuen to him that sleepeth on both sides that neuer thinketh of it and neuer maketh means after it V. The companions of remission of sinnes whereby it may easily be discerned are fiue 1. The daily exercise of true repentance in all the parts of it as First in iudging ones selfe for sinne past and present and this was apparent in Paul himselfe who looking backe to his former estate reckoned himselfe a captaine sinner and the chiefe of all sinners he saw in himselfe many sinnes and great sinnes which needed great mercie and much forgiuenesse the which one consideration kept him vnder continually and fostered in him the grace of humilitie when as otherwise through his aboundance of gifts and revelations he might haue exalted himselfe out of measure Secondly in watchfulnes and feare of sinne in time to come according to our Sauiours holy counsell Thou art now made whole goe thy way and sinne no more Thirdly in daily purging and clensing from knowne and secret corruptions many are the places wherein the pardoning and purging of sinnes are ioyned as inseparable Ier. 33.8 I will cleanse all their iniquitie yea I will pardon all their iniquities whereby they haue sinned against mee 1. Ioh. 1.9 If we confesse our sinnes faithfull is he to forgiue vs our sinnes and to cleanse vs from all our vnrighteousnesse This was the summe of the baptisme that is the doctrine which Iohn preached euen amendement of life for the remission of sinnes neuer hope of remission vnlesse thou hungrest after this grace of repentance for the Lord will not be mercifull to that man that blesseth himselfe in his sinnes but if the wicked returne from his sinnes he shall liue and not die Ezech. 18.21 2. The second companion is gladnesse and cheerefulnesse of heart yea an vnspeakeable ioy that the Lord hath done so great things for his soule and made him so happie as to bring him from such extremitie of miserie to partake in the wisedome righteousnesse holinesse and redemption of Christ for can a man haue a gift bestowed vpon him of more price and vse then all the kingdomes of the world and neuer find his heart made glad in it or is it possible that he that findeth the pearle can goe away without ioy The Eunuch beeing conuerted went away reioycing and if euery beleeuer must reioyce in another mans conversion much more must he in his owne The third is loue and thankfulnesse to God which are enforced by this excellent grace Luk. 7.47 The poore woman that stood weeping behind Christ loued much because much was forgiuen her Psal. 116.1 I loue the Lord because hee hath heard my voice and wherein the Lord had thus gratiously dealt with him the whole Psalme teacheth especially vers 8. Because thou hast deliuered my soule from death mine eyes from teares my feete from falling Now if Dauid for a temporall deliuerance from Saul in the wildernesse did thus prouoke his heart to the loue of God how should the consideration of our spirituall deliuerance from sinne death and all hellish powers blow vp these heauenly sparkles in vs And what can so liberall a loue beget in a
the more account of him it pleaseth him to deale herein as a mother with her child who although shee be tender enough ouer it will sometimes get her out of sight and behind a doore in the meane time the child falleth and getteth some knocks and all this to make the child perceiue it owne weakenesse and depend vpon her so much the more Example hereof we haue Cantic 3.4 when the Church had sought her beloued in her bed in the streetes among the watchmen and found him not at last after much seeking and sorrowing after him she findeth him whom her soule loued then shee tooke hold on him and would not let him goe till shee had brought him to the house of her mother Vse 1. Tedious and heauie afflictions may not be an argument of Gods hatred It is a simple opinion of simple people that God loueth not that man who is exercised with any strange crosse especially if it be more lasting and lingring vpon him Why dost thou not consider ignorant man that the Lord suffered his owne welbeloued sonne to lie in the graue till the third day before he raised him vp what sayest thou to the Israelites in Egypt did they cease to be the people of God or to be deare to God when the heauiest taskes were laid vpon them Whose blood was it that Manasseh made the streetes of Ierusalem runne with but the Saints In the persecutions of the Primitiue Church we read of thirty thousand of the deare Saints of God put to death in seuenteene dayes vnder the tyrant Maximinian and as many cheined vnder mettalls and mines Who was it that asked if the Lord would absent himselfe for euer and whether his mercie was cleane gone for euermore was not this the voice of Dauid a man after Gods owne heart wouldst thou heare the style of Gods children in the Scriptures thou hearest them called wormes of Iacob dead men of Israel Wouldest thou knowe their state neither is that vnanswerable to that stile read Heb. 11. from verse 35. to the 39. they wandred in sheepe skins and goat skinnes and they of whome the world was not worthy were banished the world as vnworthy to liue in it Impossible therefore it is as Salomon teacheth to knowe loue or hatred by any thing before a man A man may be a Diues and a deuil or little better another may be a Lazarus and a Saint Fatte pastures for most part threaten slaughter when leane ware neede nor feare the butcher 2. In tedious and heauie afflictions and graues of miserie prescribe not vnto God neither the time nor the manner of thy release but leaue all to him in whose hand times and seasons and meanes of deliuerance are We would not by our good wills lie one day no not one houre vnder affliction our spirits are as short as Iehorams was what shall I attend any longer vpon the Lord is not this euill from him And hence are all those murmerings and complaints oh neuer was any in such miserie or so long as I am But the Lord knoweth what hee doth and whom hee hath in hand Hee seeth perhappes 1. that thou hast strong hidden corruptions thy hard knots must haue hard wedges as hard bodies strong potions 2. It may be thou wast long in thy sinne before thy conuersion and thy crosse is the longer to be a meanes to bring thy old sinnes into fresh memorie that so thou maist renew thy repentance 3. It may be thou hast since giuen some great scandall to the Church and so thy correction abideth till thou hast testified thy repentance 4. Thy heart perhaps can tell thee that some other crosses of some other kind haue bin neglected or would not haue smarted halfe so much therefore the Lord will haue this to sticke by encreasing the smart and withdrawing his comforts till thy great heart be made to stoupe 5. Looke whether some lust as yet not denied lendeth not a sting to this crosse aboue all the former whether thy heart be ouer-maistered or fretfull and peeuish for euen so we deale with our children who when a little smart doth but set them on frowardnesse we meeken and ouercome with more stripes 6. Or else the Lord in mercie lingringly doth correct as thou art able to beare to bend thee and worke thee to good whereas if he should bring his chastisements roughly and at once it would breake thy heart great cause therefore hast thou to subscribe to his wisedome whose wayes are all iustice and mercie 3. Hence we fetch out assured comfort that as God deliuered his Sonne the third day so will he also seasonably deliuer vs. What if we seeme to be dead in our graues despised neglected and forgotten one day yea the second yet the third day commeth Hos. 6.2 After two daies hee will reviue vs and in the third day hee will raise vs vp and we shall liue in his sight This made Abraham hope aboue hope In wayting I wayted saith Dauid that is I continued wayting on God Iob after darknesse hoped for light It may be the third day is not yet come Thou art not yet come to the mountaine where God will prouide nor thou art not yet in that extremitie which is Gods opportunitie Isaak must not sit at home but take a iourney of three daies to be slaine hee must not be sent backe the first or second day but the third day yet not before he be bound on the altar and the stroke of death a fetching is hee taken from off the wood Is the Lord a killing thee yet trust in his mercie God seemeth indeed not to know his owne children sometimes but to be deafe at their prayers to haue broken the bottell wherein hee was wont to preserue their teares but hee knowes vs well inough saith Paul though we thinke our selues vnknown and therefore we are sometimes as dying but yet we liue chastened but not killed yea killed but not ouercome Hee seemeth now to know none better then the wicked but the third day commeth and putteth as great a difference betweene them as it did betweene Pharaohs baker and butler the third day shall lift vp the head of the one and restore him to his office but the same third day shall take the head from the other and shall hang the bodie on a tree for the birds to eate the flesh from it And caused that hee was shewed openly 41. Not to all the people but vnto the witnesses chosen before of God euen to vs which did eat and drinke with him after hee arose from the dead Now we come to the manifestation of Christ his resurrection Which is described first by the persons to whom hee was so manifested set downe 1. negatiuely not to all the people 2. affirmatiuely but to vs who were chosen of God to be witnesses Secondly by the facts of Christ towards these witnesses which are two the former in this verse in that hee
that no other would haue answered his question nor setled his conscience now touched with sence of his sinne If hee had sent him to the word that could haue done him no good if hee did not mingle it with faith If to his prayers only the prayer of faith is auaileable If to the Sacraments they must be seales of faith or else doe no more good then seales set to blankes If to a good life it must be the life of faith which the iust must liue by If to the Church to ioyne himselfe to that hee must himselfe be first of the houshold of faith Nay more if to Christ himselfe if hee carrie not faith with him hee is after a sort disabled from doing him any good As hee could doe no great workes in Capernaum because of their vnbeleefe only thy faith in the Sonne of God is the beginning and accomplishment of thy happinesse Adde hereunto that it not only remooueth discomfort but bringeth with it all the â—ound ioy and comfort of our liues whence it is that Christian ioy is called ioy of faith and all the Sonnes of faithfull Abraham tread in their Fathers stepps who saw the day of Christ and reioysed because God hath not only reserued mercie for vs but by the faith which his spirit worketh in our hearts he letteth vs know yea and tast what hee hath done for vs so as hence haue we peace with God and with our owne hearts boldnesse in prayer and not patience only but ioy in sorrow thus giue a man faith once and sinne flieth before him bands of temptations are discomfited afflictions dismay him not death and deadly things are disarmed vnto him faith hath gotten and holdeth Christ his victorie his strength his life yea whilest hee walketh in a thousand deaths the faith of his heart hath filled his soule with that heauenly and spirituall ioy which all the world cannot giue neither can it take away Lastly by this worthy grace of faith we are not only brought into the grace by which we stand receiue increase of it through the communion of Christ his death and resurrection as also the inhabitation of the spirit in our hearts but also we are fitted vnto our glorie for faith assureth euery beleeuer of his saluation and euery beleeuer is kept by the power of God through faith vnto saluation which is prepared to be shewed in the last time 1. Pet. 1.5 Thirdly seeing that this is so speciall a grace of God bestowed but on a few it is worth inquirie by what touchstone a man may know the soundnesse of his faith and that it is much more precious then gold And therefore that a man may not be deceiued in a matter of such moment as this is the Scriptures haue furnished vs with such markes and notes as such who will vse diligence in laying their faith thereunto shall certainely know the truth or vnsoundnesse of it for else why should we be commanded to prooue our selues whether we be in the faith or no vnlesse the beleeuer know that he doth beleeue Againe who be they that know not that Christ is in them but reprobates and can Christ liue in any man and he not know it at one time or other and be able to say with Paul I liue not henceforth but Christ liueth in mee and I know whom I haue beleeued Which if any say Paul might know beeing an Apostle and hauing a reuelation which ordinarie men haue not the same Apostle answereth it 1. Cor. 2.12 when bee ioyneth with himselfe all beleeuers we haue not receiued the spirit of the world but the spirit which is of God that we might know the things that are giuen vs of God Now whosoeuer haue receiued this spirit want not this reuelation who if hee reueale vnto vs any thing that is giuen vs of God then would hee not neglect the greatest gift that euer was giuen vs euen Christ himselfe and life eternall through his name The first marke of sound faith is the seat and dwelling of it and that is an humbled soule that longeth and almost fainteth for Gods mercie in Christ that not feeling faith can bitterly complaine for want of it that striueth against doubting because God hath commanded to beleeue that endauoreth to assent to the promise touching forgiuenesse of sinne with purpose to sinne no more this holy seede is sowne in no other ground but this The second marke are the essentiall properties of sound faith and they are three in number 1. It is most pliable to the word of which it is begotten the Iayler as soone as hee was conuerted would but know of the Apostles what hee might doe it will except against nothing that the word enioyneth it will picke no quarrells but with Abraham riseth early to obey God when if hee had reasoned with flesh and blood hee could haue excepted many things which all the wisedome of flesh could neuer haue answered This is that the Apostle ascribeth vnto it that it establisheth the whole law yea the whole word of God the Law and Gospel by prouoking to cheerefull indeauour in the obedience of them both 2. Sound faith being a subsistance it enableth a man to stand vnder a great burden and not be crusht Psal. 46.2 Therefore we will not feare though the earth be mooued Iob will not let his hold goe if the Lord should smite off his hand yea if hee kill him hee will trust still it resteth vpon Gods arme and truth in all estates in life and death whereas euery crosse puffe of winde of temptation or affliction vnsetleth yea and sinketh the vnbeleeuer 3. It beeing a subsistance of things not seene it careth not how little it see the lesse it seeth the more it beleeueth and the lesse it seeth of men and meanes the more it seeth of God It seeth an Almightie promiser who can doe what he will It seeth him that is true of his word who cannot lie and who cannot but doe what he hath said It seeth a mercifull and louing Sauiour whose eyes are vpon them that trust in his mercie and seeing these it seeth enough Besides it estrangeth the heart from the world which it seeth and seeketh an vnseene countrie Abraham Isaac and Iacob acknowledged themselues rather strangers in this world then inhabitants and that they came into it rather to see it and goe through it then dwell or set vp their rest in it It weigneth the heart from the things belowe as the woman at the well once meeting with Christ she forgetteth her waterpot What careth Zacheus for halfe his goods yea or all wheÌ„ Christ once becommeth his ghest and bringeth saluation to his house And on the contrarie it sendeth vp the heart to those treasures which the eye of flesh cannot see but are reserued to the seekers of the countrie where they are And these are the three worthy properties whereby
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