such but the Lord of the vinyard must needs destroy such husbandmen and lay wast their citie In like manner is he as readie to defend and doe good vnto such as subiect themselues vnto his sonne depend vpon him or suffer any thing for his sake they shall not repent them of their seruice seeing they serue so good a Lord. The third thing in this calling of Christ to his office is the manifestation of it to himselfe and others in that he was annointed with the holy Ghost and power There were three sorts of men that vsed to be anointed in the entrance vnto their office in the old Testament 1. Kings 2. Preists 3. Prophets And this outward ceremonie signified two things First their ordination or calling vnto that office secondly the promise of proportionable gifts for the performance so as they were hereby confirmed both that God hath chosen them to their office as also that he would furnish them vnto it and protect them in the same Christ is here said to be also anointed but not by man as they but by God not with externall oyle but with the holy Ghost and with power not ceremonially and typically but really and spiritually not to any one of those offices but to them all three not receiuing the signe but the thing signified because he was a reall and true King Priest and Prophet of his Church of whome all they were but types and shadowes In this anointing of Christ therefore both these things are signified and prooued 1. that he was ordained of God to the performāce of this office of Mediatorship and consecrated by God to be the Messiah that is a spirituall King Priest Prophet 2. that he had powred out vpon him the gifts of the holy Ghost which gaue him power and furnished him for this office signified here by the holy Ghost and power he receiuing of the holy Ghost power whereby he performed that greatest worke that euer was vndertaken And here is to be obserued a plaine differēce between Christs anointing and all mens besides For whereas all other shadowed anointings were imperfect and some had more gifts bestowed and some lesse but none all nor all in one degree Christ was perfectly anointed and euen in his humane nature was adorned with gifts without measure for God gaue not him the spirit by measure and not onely with gifts but all gifts in the highest degree aboue all his fellowes men or angels in none of which euer dwelt the fulnesse of the God head bodily as it did in him 2. Whereas all other receiued gifts only for themselues and could not by their gifts make others Kings as they were or Priests or Prophets Christ was so anointed with the holy Ghost and with power that he could impart his gifts to others in such manner and measure as they might become like vnto himselfe that looke as the oyle which was powred out vpon Aarons head runne downe by his beard euen to the skirts of his garment and so sweetned his whole bodie euen so such abundance of grace was powred as out of a full horne vpon Christ the head of his Church as it distilleth from him to the sweetning and perfuming of all his bodie to make the same acceptable in the sight of God This the Euangelist expresseth Ioh. 1.16 Full of grace of truth and of his fulnesse we receiue grace for grace Colos. 2.10 In him dwelleth the fulnesse of the godhead bodily and yee are compleat in him Quest. But when was Christ thus anointed Ans. The anointing of Christ is twofold 1. In respect of his gifts and with these he was anointed by the verie vnion of his two natures into one person in the wombe of the Virgin from the first moment of his conception for beeing admirably conceiued by the holy Ghost his humane nature was anointed by the divine vniting it selfe thereunto 2. In respect of his calling to the exercise of those gifts and this was then compleat when in the thirteth yeare of his age at his baptisme he was solemnly inaugurated by a voice from heauen by the opening of the heauen and the descending of the spirit of God in a visible shape abiding vpon him not that he wanted the spirit before but that herein as in the former respect also a maine difference might be put betweene his and the anointing of all that went before who neither were anointed in the wombe nor by the vnion of the dietie nor by any other then materiall oyle whereas he was anointed with the holy Ghost lighting vpon him And this was that which was prophesied before of him Isa. 61.1 The spirit of the Lord is vpon mee because he hath anointed mee that I should preach c. In the exposition of which place when Christ begunne his Ministerie in Galily he said This day is this Scripture fulfilled in your eares Luk. 4.17 Hence we learne 1. That Christ was and is an alsufficient Sauiour and redeemer for beeing to this purpose anointed with the holy Ghost and with power he cannot but be able fully to worke and absolue the worke of mans redemption This is not a worke to be committed to any King or Emperour nor the greatest state and Potentate in the earth no nor to any Angel or Archangel in heauen none of these are fit for it because none are capable of this anointing with the holy Ghost and with power but hee alone who therefore is able to subdue all the Deuils of hell though they come rushing vpon him all at once to ouerthrow all the armies of hell sinne death and damnation assalting himselfe and members with all their might and force in a word able to make his enemies although principalities and powers neuer so mightie and neuer so cruell his very footstoole A greater King then Salomon is here who not only can tread downe his enemies but giue vs strength also so to doe who not only can giue vs lawes but of his fulnesse grace to keepe them God hath anointed him King and set him vpon his throne and endued him with rare gifts fit for gouernment in all which regards we owe vnto him simple and absolute obedience A farre more excellent Priest also then Aaron is nere he is not anointed to offer the blood of buls or goates but to offer himselfe a sweete smelling sacrifice and that not often but once for all neither doth he offer onely this sacrifice but by this spirit and power with which he is anointed he applyeth it to his Church neither neede he offer for himselfe as they because he was a holy harmelesse and vndefiled high Priest neither doth hee onely pray for his Church but meriteth also to be heard is neuer denyed neither euer dieth but liueth for euer to make intercession for them A more famous Prophet then Moses is here anointed he was but a seruant in the house this is the sonne Moses was but the instrument this
former This Righteousnesse is a grace of God whereby the beleeuer is inclined vnto honest actions according to the prescript of Gods law When I say a grace of God I vnderstand that righteousnesse whereof a man in the state of grace is by grace made partaker and exclude all that originall righteousnesse which was set in the nature of man by his creation whereby he was wholly conformable to the image and righteousnesse of God further saying that the beleeuer is hereby inclined to honest actions three things are implied 1. That this righteousnesse is not that imputed righteousnesse of Christ which is a most exact conformitie of the humane nature of Christ with all his actions and suffrings performed of him in our stead with the whole law of God whereby we are wholly couered as with a garment in the sight of God but rather a fruit of that namely that infused and inherent righteousnesse wrought in the heart of euery beleeuer by the singer of the spirit whereby the image of God is daily renewed and repaired in him and so himselfe inclined to workes of righteousnesse to which he is now created 2. That subiect of this righteousnesse is the Beleeuer for all the workes of vnbeleeuers whose mind and conscience are defiled Tit. 1.15 inward or outward cannot be other then sinne and vnrighteousnesse 3. That the next efficient cause of it is liuely faith beeing the instrument of the holy Ghost by which he begetteth this righteousnesse wheresoeuer it is now faith produceth this righteousnesse in vs not as it is an excellent gift of God nor as an excellent qualetie in vs but only as it is an hand or instrument apprehending and laying hold vpon Christ who iustifying vs by his owne righteousnesse imputed and by his spirit regenerating and sanctifying our natures is the verie proper cause of this infused and inherent righteousnesse The last words in the description according to the prescript of Gods law shew that then a worke is righteous when it is framed according to the right rule of the law of God it being the onely perfect rule of all righteousnesse Mens laws are rules also but imperfect and no further yet so farre bind as they are agreable vnto Gods The second point is the working of righteousnesse wherein 1. the order 2. the manner The order is in the words first to feare God and then to work righteousnesse all the duties of loue must be founded in faith and the feare of God for whatsoeuer is not of faith is sinne and the feare of God is the very seede and life of all true obedience which the wise man implyeth when he calleth it the head and beginning of wisedome that looke as all sence sloweth from the head so all heauenly sence and motion from the feare of the Lord. Which sheweth that many men beginne at the wrong ende in the matter of their obedience some thinke they doe God high seruice if they come to Church say some prayers heare a sermon things not to be dissalowed but know not how fâ—rre they are from pleasing God herein because they bring not hearts renewed with faith and repentâ—nce nor soules possessed with hope loue and the true knowledge of God without which the Lord accounteth their sacrifices but maimed and professeth his hatred against them others place all their holinesse and obedience in the workes and duties of the second table If they be liberall to the poore iust in their dealing sober and ciuill in their conuersation though they liue in grosse ignorance of God and his word vtterly carelesse of the wayes and worship of God yet conceiue themselues in as good case as any other man which is all one as to account that man a liuing man who hath no head the feare of God being to true religion euen as the head to the bodie of a man besides that they thrust the second table into the place of the first inverting the order of God yea they pull and breake a sunder the two tables which the Lord hath so nerely conioyned Now for the right manner of working righteousnesse it appeareth in these rules 1. It setteth all the rule before it and endeuoureth in all if it were possible to fulfill all righteousnesse for seeing all the commandements of God are truth and righteousnesse they are all without exception to be obserued And this although it be necessarily implied in the text yet is it else-where expressed Deut. 5.29 Oh that there were in them such an heart as to feare me and keepe all my commandements A second thing required is diligence which must needes attend feare How diligent a vertue feare is appeareth in Iacob who beeing to meete his brother whom he feared could not sleepe all night and in Abraham who hauing a most difficult commandement to slay his sonne yet rose early and went three dayes iourney without reasoning the matter But what mooued him hereto surely the Lord himselfe sheweth the true cause Gen. 22.12 Now I know that thou fearest God seeing thou hast not spared thine only sonne 3. Delight in the workes of righteousnesse which also attendeth the feare of the Lord Psal. 112.1 Blessed is the man that feareth the Lord he delighteth greatly in his commandements both to thinke of them to speake of them and to doe them Whereas the worldlings heart speach and affection is taken vp with his gaine commoditie rents and income For as the feare of God it selfe is not a seruile and slauish feare for punishment no more is that obedience which proceedeth from it forced or wrung out but as it is such a feare as delighteth greatly in Gods commandements so the obedience is such as is offred from a willing people like a free will offring which they must only offer whose heart encourageth them and whose spirit maketh them willing 4. Continuance in working for this is another propertie of the true feare of God that it respecteth not only all the commandements but alwaies and seeing Gods feare is to keepe the heart continually and that man is blessed that feareth alwaies this inseperable fruite of it working of righteousnesse must neuer wither or faile in the godly who are exhorted to passe the whole time of their dwelling here in feare to walke with God as Henoch did and to haue their conuersation in heauen that is their whole practise and course and not a part of it only Hence therefore is affoarded an other ground of exhortation namely that howsoeuer this is not such a righteousnesse as wherein we can stand before Gods iudgement seat not beeing euerie way answerable to the lawes perfection yet we want not good reason to take vp the practise of it in the manner prescribed Seeing 1. it is commanded by God Psal. 4.6 offer to God the sacrifice of righteousnesse 2. It pleaseth him and makes vs also pleasing vnto him for the former Psal. 11.7 The righteous Lord loueth righteousnesse the
latter is the latter words of the verse in hand 3. It maketh vs like him 1. Ioh. 3.7 little children he that doth righteousnesse is righteous as he is righteous 4. it is a marke of our regeneration and a fruit of faith easier discerned then it selfe 1. Ioh. 3.10 In this are the children of God knowne and the children of the deuill he that doth not righteousnesse is not of God 5. much blessing is vpon the head of the righteous saith Salomon The blessing of God comes downe vpon him and discends to his posteritie God hath blessed him and hee shall be blessed in his person in his estate in his name in his goods in this life and in the life to come The blessing of men also comes vpon him the loines of the poore blesse him the Church of God blesseth him yea turne him what way he will the blessing of goodnesse meeteth him euerie way God giueth him according to the worke of his hands often euen here in this life and if that should faile he being marked for a member of the Church militant he shall be in due time remooued into the holy mountaine of heauen where he shall dwell who worketh righteousnesse Psal. 15.2 Thus much of the description of a religious person now of his priuiledge Secondly the priuiledge of a religious man is that a beleeuer of any nation vnder heauen of any calling sex or condition of life is accepted of God Where it may be asked whether God whose grace is most free be bound by any thing which any man can do to accept of him I answer a man is to be considered two wayes 1. as in the state of his corrupt nature before his calling and conuersion and thus he hath nothing worthie loue and nothing which prouoketh not further hatred here are no works which are not wicked and stained such a filthy puddle cannot send out one droppe of sweete water not any cleane thing can be brought out of such filthinesse all this while can be no acceptance of the person or of the work no sight of any present obiect in such a partie nor any foresight of any future faith or worke whereby the Lord can be mooued to accept him for then the freedome of his grace should be hindered 2. As he is conuerted and now reconciled vnto God called by the word regenerated by the spirit and hauing his heart purified by faith Now the Lord looking vpon him sees him not as he was before all naked and lying in his blood and filthinesse but beholding him in the face of his Christ he espieth his owne image vpon him yea and his owne workmanship vpon him and thus commeth the person to be first accepted And then in the second place the worke of such a person cannot but be also pleasing vnto God not for any worthines or perfection in it selfe for euen the best worke of the best man from imperfect faith and imperfect knowledge is so farre from meriting as that it needeth pardon but 1. because it commeth from an accepted person 2. is a fruit of faith 3. a testimonie of obedience vnto Gods commandement 4. the imperfection and staine of it is couered and wiped awaie with Christs most absolute obedience And thus both the person fearing God and his working of righteousnesse is accepted of God Vse 1. To comfort the godly poore who find but strange entertainment in the world where they are strangers who hence learne that as the world loueth her owne so God loueth and accepteth his owne in what countrie or condition soeuer they be the which comfort if they had not to sustaine their hearts withall they could not but thinke themselues the most miserable of all men so many sinnes they see which God may see in them so many temptations with which they are daily toyled so many discouragements without them to cast them downe or backe at the least against all which this one consideration shall be able to beare them vp that the eies of the Lord are vpon them that feare him and by these eyes he seeth their wants to supply them their iniuries to relieue them their sorowes to mitigate them their hearts to approoue them and their workes to accept them 2. Those that feare God must also be accepted and respected of vs as they be of God and it cannot be that those who loue God should not loue his image in his children Dauids delight was wholly in the Saints and such as excelled in vertue so must we frame our iudgement and practise to the Saints of God before vs who haue made but small account of great men if wicked and preferred very meane ones fearing God before them Thus that worthy Prophet Elisha who contemned not the poore Shunamite fearing God told wicked Iehoram king of Israel that if he had not regarded the presence of good Iehosaphat he would not so much as haue looked toward him or seen him Nay euen the Lord himselfe hath gone before vs herein for example who for most part respecteth poore and meane ones to cal them to partake of his grace passing by the great noble and euerie way more likely of respect if we should iudge according to the outward appearance Dauid the least of his brethren was chosen king Gideon the least in all his fathers house appointed by God the deliuerer of his people and indeede the meanest Christian beeing discended of the blood of Christ and so nobly borne deserueth most respectiue entertainement in the best roome of our hearts 3. This doctrine teacheth all sorts of men to turne their course from such earnest seeking after honours profits preferments and such things which make men accepted amongst men and as eagerly to pursue the things which would bring them to be accepted of God such as are faith feare of God loue of righteousnesse good conscience and the like which things bring not onely into fauour with God but often get the approbation of men at least so farre as God seeth good for his children Rom. 14.17 18. The kingdome of God is not meate and drinke that is hath not such neede of such indifferent things as these are but righteousnesse peace and ioy in the holy Ghost those are the essentiall things to be respected of all such as are the subiects of that kingdome of grace And to vrge the godly hereunto marke the Apostles reason in the next verse for whosoeuer in these things serueth Christ is ACCEPTABLE vnto God and approoued of men such a mans wayes please the Lord and then he maketh his enemies become his freinds Vers. 36. The which word he declared or sent to the children of Israel preaching peace by Iesus Christ which is Lord of all Of all other readings I follow this not onely as the plainest but because it most aptly knitteth this verse with the former as a cleare proofe of it For hauing said that now he knewe that whosoeuer whether Iew or Gentile did now purely worship
Ghost to whom whatsoeuer we doe the Lord doth accept and account of it as done to himselfe 3. We haue in the worst of all Gods image which is louely our owne nature which should drawe vs to respect if not the man yet manhood or humanitie in him and for ought that we know to the contrarie by the rule of charitie we must hope that they may participate in the death of Christ as well as our selues Lastly we are prouoked to doe good by that blessed reward which God of his mercy hath promised to all those good and faithfull seruants who when their master shall come shall be found well doing And healed all that were oppressed of the deuill for God was with him The Apostle proceedeth to prooue that Christ was anointed with the holy Ghost and with power because he was able to rescue out of the hands of the deuill such as he oppressed and played the tyrant ouer God hauing in iustice put them vnder his power Now although Christ did most powerfully spoyle Satan of his dominion which hee had in the soules of men this beeing the maine cause of his appearing that hee might loose the workes of the Deuil there yet the words here vsed in the originall restraine the sence to the curing of the bodies of men which being possessed were most miserably captiuated tormented and vexed by the deuil The word healing is first and properly applied to the bodie and the word translated oppressed is neuer vsed elsewhere in the Scripture but once in Iam. 2.6 and there is taken for bodily oppression and not spirituall for such is mans miserie by the fall that by Gods iust permission his bodie and soule which before were sweet habitations of Gods holy spirit are both of them become harbors and roostes for deuils and wicked spirits and these sometimes strike the minde with lunacie and frensie and sometimes abuse the bodie of man to the hurt of it selfe and others Hence is it that the Scripture giueth vs example of some out of whom Christ cast out but one deuil as Mark. 1.23 and the Cananitish womans daughter Matth. 15.22 of others out of whom hee cast out moe as out of Marie Magdelen seauen and out of the man that kept among the graues verie many for they said they were a legion which though it be a certaine number put for an vncertaine yet must the number be very great for some account a legion to be twelue thousand and fiue hundreth And the least I read it accounted is six thousand sixe hundreth sixtie and sixe And this may cast downe the pride of flesh which is readie to puffe vp it selfe seeing that now the verie bodie by the forsaking of God and his iust desertion of it is or may become the habitacle of a whole legion of deuils and wicked spirits And againe to vphold his hope in the midst of so many enemies it may be obserued that as God suffreth many euen a legion of Deuils to hurt one man so hee hath many good Angels to pitch about a godly man to helpe him against them Neither doth the Scripture speake of one speciall Angel assigned to euery speciall man but for our more full comfort that they are all set about vs to keepe vs in our waies and that all of them are ministring spirits for the good of those that are heires of saluation When God opened the eyes of Elisha his seruant he saw multitudes euen a mountaine full of them set as it were in battell arraie for the defence of them beeing but two Now in these words three points must be considered First that there were many possessed with deuils whom Christ healed Secondly that those who were so possessed were wonderfully oppressed the deuil exercising a wofull tyrannie ouer them Thirdly that the power of Christ was mightily manifested in their deliuerance For the first of these We read of many that were in those daies possessed both in Iudea in Galily and the coast of the Gadarens Which occasioneth the moouing and resoluing of two questions 1. Why the Lord suffreth the Deuill to take vp and possesse the bodies of men For we must not conceiue that Satan hath any such power further then it is granted him from God Hereunto I answer that the Lord in great 1. wisedome 2. iustice and 3. mercie doth permit this vnto Satan 1. Many are of the sect of the Saduces in this behalfe and will not beleeue that there are Angels or Deuils or resurrection till they see in such wofull spectacles as these are sencible demonstrations of it in effects aboue nature 2. Hee iustly permitteth it paâ—tly to punish the sinnes of the parties themselues possessed partly also the sinnes of others as either such as they belong vnto or others who often sustaine great harme from such parties 3. In great mercie hee propounds vs such examples of his displeasure partly that we might be more watchfull against sinne attended with such fearefull euents and partly to make vs flie to Christ the seed of the woman and cleaue fast vnto him that by his power Satan may be troden vnder our feete 4. Further such spectacles shew that the very Deuils themselues are Gods creatures and part of that great hoast all which serue vnder their Lord to punish his enemies sinne Many wicked persons are hence giuen vp by God vnto the Deuil as the condemned person is deliuered into the hands of the hangman that he might execute the Lords most righteous sentence thus is that wicked spirit which haunted Saul called the spirit of the Lord because hee was the minister of God to execute that iudgement vpon him And these are the Lords ends herein which hee would haue carefully obserued in all ages and that men should not look vpon such examples without returne of glory to God and reaping good to themselues Satan I grant propoundeth vnto himselfe another end which is to delight himselfe in the vexation and torment of such miserable men but yet for the former causes and to heape vp the damnation of the deuils themselues he suffreth them by their own most wicked wills to bring his most righteous will to passe The second Question is why there were so many possessed in Christs time aboue all the times before him Answ. 1. Because the Deuil knew his time was short and that the Sonne of God was euen now appearing to destroie the workes of the deuil and therefore hee more bestirred him then euer before So likewise in these last times hee applieth his worke and shall doe euery day more busily then other as his time draweth faster on Rev. 12.12 The Deuil hath great wrath knowing that his time is but short 2. That there might be iust occasion offered to Christ to manifest himselfe to be the true Sonne of God and the promised seed who should manifestly breake the serpents head according to al the prophecies of him which one point had the Iewes
they are and therefore will honour the Gospel and bringers with their mouthes whereas in their hearts they cannot abide that the doctrine of it should be in sincerity either published or practised the name of Christianitie and of the Gospel pleaseth them well enough so as the power and fruit of it come not neere them But as the deuill had no sooner praysed the seruants of God but presently he changed his coppie and neuer left persecuting them till he had cast them into prison got them soundly beaten set fast in the stocks and after sent out of the citie euen so many who now commend the person and doctrine of the seruants of God presently shewing what spirit guideth them can accuse â—hem to be mutinous and seditious troublers of their citie and state and raise vp the whole citie and stirre vp the wrath of the Magistrates against them that so vnder pretence of the word or lawe or peace or order the true Ministers of God shall bee wrongfully condemned and cast out Thirdly who would thinke that he could be haunted with a wicked spirit that can see his sinne confesse it with teares and indignation against himselfe openly iustifie the righteousnes of Gods children and yet in the example of Saul we see that a soule possessed of Satan may doe all this For as it is in bodily possession though the deuils desire is incessantly to hurt and vex the poore creatures yet by Gods ouerruling power hee is forced to giue them some respite and though hardly yet sometimes departeth from them and not alwaies but sometimes casts them into the fire and sometimes into the water So is it in spirituall possession the Lord for the common good bridleth often the rage of the deuil in his instruments that they cannot alwaies exercise it as they would but they haue their fits sometimes that is some strong lusts which Satan watcheth and putteth himselfe into as Iudas his coueâ—ousnesse invited the deuill to enter into him and also sometimes againe they haue their good moodes and seeme to be come to themselues but long stay they not here but in a moment are changed and cast into their sits againe Thus in a good mood Saul could confesse his wickednesse and Dauids innocencie and lift vp his voice and weepe and Dauid was now his good Sonne and who but hee but presently the good spirit went and the euill spirit came vpon him and he became more tyrannous and furious then euer before euen so some there are who seeme to haue remorse of conscience for sinne they will confesse their wickednesse with teares pray for pardon promise amendment begge prayers of others as Pharaoh one would thinke them very penitent themselues thinke they are so also but the moone changeth not so often as these spirituall lunatiks who hence may knowe that the euill spirit hath taken possession of them because they are neuer long in a good mind These few notes in stead of many I thought good to set downe to helpe men that are desirous to see how secretly Satan worketh in their soules and how hee can cunningly most forceably keep possession when he seemeth most to disclaime it that thus they comming to perceiue the disease may run out of themselues to seeke for remedie Which what it is we are now in the next point to declare The third point in the words to be considered is the mightie power of Iesus Christ who only could heale those that were thus oppressed and enthralled by the deuill and here consider 1. the ground 2. the proofe or manifestation of it The ground was because God was with him It will be obiected that God is said to haue beene with many of his seruants who yet had not this power as with Ioseph Ioshuah Moses and others Answ. God was indeed with them onely by manifesting his presence in some powerfull or louing effect which he wrought in by or for them But neuer was God present with any of his Saints as he was with his Sonne who had not the vertue only and power of the Godhead effectually and energetically working with him which was all they had but the godhead it selfe was after a sort bodily with him yea the fulnesse of the godhead was not only with him but in him bodily Col. 2.9 as elsewhere God is said not only to be with Christ but in Christ reconciling the world vnto himselfe 2. Cor. 5.19 So as hee of himselfe performed the workes which proceeded from him which they did not and his actions as from himselfe were divine Quest. Why then doth not the Apostle more shortly and plainely say that Christ was God as that God was with him Answ. Hee might indeed haue so said as truly but for the time spareth the weaknesse of his hearers contenting himselfe to deliuer doctrine as they were able to receiue it in great wisedome by little and little instilling into their minds the knowledge of Christ and by degrees laying such grounds and foundations as whereby themselues might more easily rise to that high point of diuinitie which the Apostle calleth a great mysterie namely God manifested in the flesh Secondly for the proofe or manifestation of this diuine power of Christ in ouerthrowing the power of Satan and treading him vnder his feet is euident in the Scripture The first promise that euer was made to man fallen that this seede of the woman should bruise the serpents head According to which prophecie hee not only put Satan to flight in his owne person Matth. 4. but tooke also his strongest holds where he had strongly fortified himselfe in the persons of others as euery where the Historie of the Gospel recordeth Hee rebuked the vncleane spirits and made them crie for greefe and anger Hee forced them to silence and would not suffer them to confesse him By his verie word hee cheyned and bound them whom no bolts could hold nor any other meanes subdue such was his power and glorie though men saw little of it that the deuils could neither flie from him nor yet abide his presence A whole legion of them ranne to meete him a farre off and worshipped him most submissly intreated him that hee would not torment them and earnestly sued vnto him that seeing they could no longer inhabit the man they might haue power ouer the swine By all which examples and many moe that might be added appeareth what command Iesus Christ hath ouer the deuils and that by his only word hee healed all those that were oppressed by them Quest. It is true that Christ hath this power and glorie in himselfe because God is with him but how commeth this power to be so sauing and soueraigne vnto miserable creatures who are held vnder the power of the deuil and that most iustly Answ. In healing all our diseases among which this cure is numbred we must knit and combine those two things which in Christ were inseperable namely his glorie and
his grace the latter of which maketh the former soueraigne vnto vs and appeareth in two actions in remoouing from vs the next causes of all our diseases namely our sinnes For as the Phisicion in working a cure first remooueth the distempered humors of his patient which are the matter of the disease so doth our heauenly Phisicion imply that this is the beginning of his cure and therefore often his first word is Thy sinnes are forgiuen thee and his last word is goe and sinne no more least a worse thing befall thee 2. By taking our diseases vpon himselfe which no Phisician doth or can doe but this Lamb of God taketh away the sinnes of the world by taking them vpon himselfe for hee bare our infirmities and carried our sorrowes and sinnes in the bodie of his flesh euen to the crosse where they were fastned with him buried them in his graue yea cast them into hell and there left them by which most glorious triumph of his the snares and fetters wherewith we were chayned to death and the Deuil are broken and our soules as a bird are escaped Hence note 1. That no man can cast a deuill out of a possessed partie or euer did as a principall efficient cause but as an instrument and that onely by this power of the Lord Iesus to whome all power in heauen and earth is giuen and to whom all the honour of this power must be ascribed for what power can countermand Satans but onely Gods I grant Satan may giue place to Beelzebub and depart his habitatioÌ„ for his greater aduantage and forsake a bodie to get faster hold vpon the soule or to delude many beholders but such hostile conquest ouer satan argueth a mightie power of God which all the deuils in hell cannot resist Secondly that whosoeuer finde themselues any way molested of Satan must hasten themselues to Iesus Christ who onely can batter down the holds of the deuill and worke their deliuerance Feelest thou thy selfe held vnder any spirituall captiuitie or bondage doth the lawe of euill present with thee toyle thee with heauines and vnchearefulnesse to any thing that is good seest thou in any measure Satans secret traines working against thy saluation oh come vnto Christ not faintly as the father of the possessed child Mark 9.22 Master if thou canst doe any thing helpe vs but with confidence as the leper Master if thou wilt thou canst make me whole or as the Centurion onely speak the word rebuke these dumbe and deafe spirits within me and thou who onely canst make the dumbe to speake the deafe to heare the blind to see and the lame to leape for ioy set me at libertie worke my enlargement chase away these spirituall enemies and thou that art the sonne set me free and I shall be free indeede Againe art thou in any affliction of bodie or mind or goods or name yea be it in the case of sorcerie or witchcraft against thy selfe or any of thine or whatsoeuer belongeth vnto thee looke vp vnto Christ he can command fire water windes seas diseases death the deuills themselues and if he see it good for thee he can checke all thy grieuances he is of no lesse power now in his glorie at his Fathers right hand then he was in his humility vpon earth and yet when he was at lowest he could command legions of deuills nay legions of angels as at his apprehension much more can he now command and rebuke the former and pitch the latter round about them that feare him so as without his wil all the deuils in hell cannot make one haire of thy head to fall Thirdly hence are ouerthrowne sundrie superstitious and wicked opinions and practises verie riâ—e in the world As 1. such Popish minded persons as thinke that by certaine words and amulets deuills may be driuen away deseases healed c. And for this they alleadge that in the new Testament onely by naming Iesus such cures were effected To which I answer that it is too grosse a conceit to thinke that there can be any vertue in words to driue away diseases much lesse deuills or to conceiue that by the pronouncing of words but by the vertue and power of Christ working by the Apostles and miraculously put forth with those words both diseases and deuills gaue place and so the parties were healed 2. Such as thinke that by the applying of consecrated things as they call them deuills are scared away as by holy water salt hallowed candles reliques of Saints the signe of the crosse images fashioned in such or such a place All which howsoeuer verie ordinarie in the Church of Rome yet indeede are no better then sorcerie and charming and the verie practises of those who while they will driue the deuil from others plainly prooue that themselues are spiritually possessed by him in that they will cast out deuills by Beelzebub the Prince of deuils They obiect for these reliques that a souldier that was to be buried was reuiued by touching the dead bones of Elishah 2. Kin. 13.21 But this was a miracle wrought by the finger of God to confirme the truth preached by that worthie Prophet and is not to be ascribed to the touching of the bones which in themselues nor at any other time had any such vertue They alledge also the example of the woman hauing the blooddie issue who was cured by the touching of Christs garment whereas that disease was cured not by the corporall touching of his skirt but by the spirituall touching of himselfe which was by the hand of her faith and therefore our Sauiour said be it vnto thee not according to thy feeling but according to thy faith They alleadge also Act. 19.12 That from Pauls bodie were brought to the sicke napkins or handkercheifes and the diseases departed from them and the euill spirits went out of them Which things had no such power in them but only that it pleased God by such weake meanes to produce miracles for the confirmation of that holy doctrine preached by Paul And therefore the text ascribeth these miracles not to the garments of Paul but to God himselfe who by the hands of Paul wrought them vers 11. Whence we may conclude that whosoeuer vse any such meanes as these shew themselues not only superstitious and wicked but most foolish and ridiculous to thinke that any bodily substance whatsoeuer can worke vpon or violence a substance which is not bodily such as the deuils is It will be alleadged that experience sheweth that such meanes as these preuaile to these intents and purposes which we grant to be true but that is by Satans subtelty who often dissembleth a flight as though he were forced by an exorcist to depart or else indeed goeth away that men might be confirmed in their impietie and grow more madde vpon such wicked and vnlawfull meanes 3. Others who when Gods hand is any way vpon them or theirs especially if they conceiue
the Apostle or to giue place as in Dorcas who by a word of the Apostle was raised to life beeing dead By thâ—se meanes the Lord put into the hands of the Apostles great power to giue witnesse of the resurrection of Christ. The third thing is By what meanes they witnessed or gaue testimonie to Christ. Answ. Because they were to be authenticall and faithfull witnesses to all the world and that both in the age wherein they liued as also in all the succeeding ages to the end of the world therefore was it necessarie that they should giue witnesse two waies 1. By zealous and painfull preaching by voice while they liued 2. Euen after their death by the holy doctrine left behind them in their workes and writings and thus doe they still remaine publicke witnesses to vs on whom the ends of the world are come Doctr. Hence obserue that the office of the Apostles was to giue testimonie vnto Christ after a peculiar manner Act. 1.8 When the holy Ghost shall come vpon you yee shall be witnesses vnto mee both in Ierusalem Iudea Samaria and to the vttermost parts of the earth I say they were to be witnesses after a peculiar manner for these reasons 1. To distinguish their witnesse from ours who are ordinarie Ministers for euery Minister is called of God to giue witnesse to Christ but properly to speake they are rather preachers and publishers of things witnessed then witnesses or if witnesses yet herein they differ from the Apostles that they are not oculate or earewitnesses nor such sensible witnesses as they were for this is an Apostolicall speach and manner of preaching not deriued to ordinarie pastors and teachers to say That which we haue heard and seene and our hands haue handled that we testifie vnto you 2. They were all faithfull witnesses and faithfull men endued with faith and full beleefe of the things they wrote and testified as all ordinarie Ministers are not Whence the Evangelist Iohn professeth of them all that they knew the testimonie to be true True for the matter for they deliuered the whole counsell of God and kept nothing backe that was fit to be knowne and true for the manner they all speaking as they were mooued by the spirit of God and therefore exempted from all error in their witnesse as we are not 3. And hence followeth that their witnesse is to be beleeued as infallible beeing the witnesse of such as with their eyes saw his Maisstie who did not at any time deliuer any thing which they either heard not of Christ or saw him not doing or suffering but all other ordinarie Ministers are so farre to be beleeued as they consent with these and so farre as they testifie no other thing then what these oculate witnesses haue left in writing Obiect But Christ needeth not the witnesse of any man hee hath a greater witnesse then Iohn or then any Apostle therefore there is no vse of the Apostles witnesse Answ. Christ hath indeed three greater witnesses then the witnesse of all his Apostles namely 1. His Father that sent him beareth witnesse of him 2. The Scriptures if they be searched testifie of him 3. His workes that hee did beare witnesse of him but yet howsoeuer in regard of himselfe hee need no other testimonie of man that we might beleeue and be saued hee vseth the witnesse of men of Iohn and the Apostles and of this diuine testimonie in the mouth of the Apostles may be said as Chriâ—â— did of the voice from heauen Ioh. 12.30 This voice came not because of mee but for your sakes Vse 1. From this doctrine we learne how necessarie a thing it is in causes of faith to leane vpon true and certaine thâ—ngs and not vpon tottring traditions or vnwritten verities which are the maine pillers of Popish doctrine Oh how good hath our God beene to this Church and Land of ours in giuing vs a surer word of the Prophets and Apostles to become a light vnto vs in a darke place and a sure ground whereon we may build the truth and certaintie of our faith and religion that we need not be carried about with euery wind of corrupt doctrine These witnesses beeing sensible faithfull and so extraordinarily assisted neither would nor could deceiue vs yea and writing in such a time and the same age in which the things were done if they had written any false or corrupted thing all that liued at that time could easily haue confuted them And therefore as Moses when hee had written the booke of the law called all the people to be a witnesse of the truth of it euen so the Apostles writing the bookes of the Gospel and finishing them appealed to the men of that age for the truth of them as Iohn the last of them all in the last end of his booke saith wee know that is all this age knoweth that this witnesse is true 2. This Doctrine giueth vs direction how to carrie our selues to the present Ministrie for some man may say as the deuil once did Paul I know and Cephas I know but who are you Surely euen we are sent by Christ aswell as the Apostles Ephes. 4.11 Hee gaue some to be Apostles some Prophets some Pastors some Teachers Where it is euident that he that giueth the Apostle giueth the Pastor also We beeing then called by Christ to teach this doctrine in the Church whatsoeuer our owne vnworthinesse be yet to contemne vs shall be the contempt of Christ himselfe yet we beeing men subiect to error as they were not must hold vs to our rule which is Apostolicall doctrine for as the Apostles haue faithfully performed their parts so our part and dutie is faithfully to depend vpon them and then not to depend vpon or depart from vs is to depart from Christ and his ordinance We that are teachers reserue to euery Christian his priuiledge which is not to receiue euery thing from vs hand ouer head nor any thing at all on our bare words but to trie our spirits to search the Scriptures as the Bereans They haue or ought to haue their Bibles we wish them to looke and enquire there whether our doctrine be true or no and by this note shall they know it what it is according as we shall be able to shew the Apostles the eare or eie-witnesses of it for els are they not bound to beleeue it Let any man come with a coniecturall or probable truth or any traditionarie doctrine and cannot shewe which of the Apostles heard or sawe it in Christ no man is bound to beleeue it as necessarie to his saluation But if any come and can backe his doctrine thus from the Apostles it is all one as if the Apostles did vtter it Let euerie Minister if he would be beleeued tread in the steps of the holy Apostles and see he be able to cleare that all he speaketh be spoken in their language be seene with their eyes
or heard with their eares which he is sure so to be if it be contained in their writings Hereof the Euangelist Iohn giueth a notable president The word saith hee was made flesh here was a great mysterie and a maine principle of saluation but how knoweth he it is he sure of it yea that he is and therefore addeth we sawe the glorie of it Againe it were to be wished that hearers would take vp their dutie which is in reuerent manner to come to their teachers in things doubtfully deliuered and aske the question I beseech you tell me which of the Apostles heard or sawe this from Christ which you haue taught vs that I may beleeue it for they deliuered nothing else To which rule would Ministers and people frame themselues it would bring the Scriptures into request which for most part are least set by in many sermons it would make men more carefull of their doctrine and thrust out an infinite deale of trash and foolish conceits of froathie braines which make it a cheife part of their â—eputation to see with any eies saue the Apostles and speak with any tongues saue theirs by which meanes it commeth to passe that Gods owne voice is least heard in Gods house in Gods businesse and among Gods people 3. Hence note also what meane and weake men did the Lord choose to be his witnesses to all the world not great Rabbyes not rich not worldly wise who are not so expedite and readie neither to preach nor receiue the Gospell but poore simple and meane men For these reasons 1. that the conuersion of men might not be ascribed to eloquence arts power or wisedome of the world but this treasure is put in earthen vessels that all the power and glorie of the worke may redound to God who commonly in weake and foolish things putteth forth his admirable strength and wisedome 2. That there may be held a difference betweene Ciuill and Ecclesiasticall power the one is outwardly glorious and stately the other meane and lowely the ministerie which euer brought most men to God was least pompous which came the neerest to the simplicitie of Christ and his Apostles and on which the sunne of the world for most part as little shineth as it did on Christ himselfe and his Apostles 3. It made more for the glorie of Christ and his Apostles of Christ in that hee chooseth illiterate and vnlearned persons and presently maketh them wise learned and intelligent able by the wisedome of God to put to silence the most learned and exercised aduersaries they can meete withall Earthly Kings and Princes not beeing able to giue such gifâ—s are forced to advance such as are wise and experienced alreadie and set ouer their busines the wisest most learned and most noble that they can finde Christ neede choose none such but honoureth himselfe in choosing foolish and ignoble things to make them wise and noble and euerie way fitted to his worke Againe herein he honoureth also his instruments who beeing in themselues meane and contemptible yet vpon their calling receiued such a portion of the spirit as that they droue the wisest and most learned into admiration and daunted the greatest and most powerfull when they sawe that no power or glorie of this world could draw or hinder them from the execution of that office to which they were deputed Hence was it that the wise and mightie seeing the freedome and wisedome of Peter and Iohn in speaking knowing them to be vnlearned men they wondred and knew they had beene with Iesus and seeing the man standing with them which had beene healed they had nothing to say against them How great glorie wonne Christ hereby to himselfe and his seruants 4. By this choise of his he putteth a plaine difference betweene his kingdome and the kingdome of Antichrist His kingdome vpholdeth the truth of God which is strong of it selfe and well fenced by the power strength of God watching ouer it and needeth not the arme of mans wisedome or humane power to leaâ—e vpon but if it get simple and plaine men to carrie it through the world it disperseth it selfe as the light twelue naked and vnlearned men shal be inough to ouercome all the power and wisedome that the world can make against it But the kingdome of Antichrist maintaining nothing but fables and lyes needeth all the colours that wit and learning can deuise and all the power and tyranny in the world to maintaine it false doctrine can neuer stand of it selfe if it haue not the two legges of humane pollicie and power to stand vpon And what other is it that for these many yeares especially since the light of the Gospel was by the mercy of God restored to these parts of Europe hath vndershoared that tottering kingdome but a flourish of wise learned prudent and holy Fathers the profound pollycies equiuocating trickes and acute sophistrie of their Iesuites the cunning practises powder plots hellish attempts of their Priests and Disciples against Kings and Kingdomes whose power they cannot command the base insinuations and flatterie on the one side and false feares and treacherie on the other whereby they hold fast vnto them sundrie other great powers and kings of the earth to which adde the insatiable thirst of monie and their base trickes to lay false fingers and purloine goods and lands which they heape and laie together as the sand of the sea you may take a vew of the maine props of that kingdome It must haue the wit of men the sword of Princes the strength of armes the support of wealth and euery way a glorious outward estate else downe must it needs fall like Dagon before the Arke Christs kingdome hath none of these needeth none of these and yet it propagateth it selfe and preuaileth daily and so shall doe whilest this Antechristian kingdome beeing now in a consumption alreadie by the breath of his mouth shall be vtterly abolished by the brightnes of his comming 4. In that the Apostles were chosen witnesses of God it is a notable proofe of Christ his resurrection which is the Apostles owne vse for it Christ be not risen we are saith hee prooued false witnesses but that cannot be for the former reasons and therefore hee is surely risen The like deduction may be vsed for the confirmation of any other Article of faith deliuered by them wherein they are no lesse true witnesses then in this of Christs resurrection Who eate and drunke with him after hee arose from the dead In these words the Apostle Peter vseth another argument of demonstratiue force to prooue Christ his resurrection who both before his death and after did manifest himselfe to be both God man by two sorts of actions 1. Such as were miraculous and extraordinarie an instance where of after his resurrection we haue formerly mentioned Ioh. 21.11 in the miraculous lading of the net with fishes 2. Such as were more ordinarie and familiar such as in
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
shame in thy face and sorrowe into thy heart in earnest accuse the securitie of thy soule the deadnesse of thy spirit the hardnesse of thy heart the vnthankefulnes of thy whole life say with thy selfe Ah my folly that haue neglected my mercie so long alas how haue I hated instruction how vnkindly haue I dealt with so louing and patient a God I see now that it is high time to looke to the maine businesse of my life to make vp my peace with God to get my pardon sealed I will hie me to the throne of grace I will henceforth lay hold of life eternall I see now that there is one thing necessarie and that is the good part which I will choose and which shall neuer be taken from me Now we come to the second point propounded which is the last of this worthy sermon namely what is the condition of euery one that hath attained this excellent grace of remission of sinnes and that is to be a blessed and happie man for such a one hath part in Christ and with him of forgiuenesse of sinnes in which Dauid Psal. 32.1 placeth blessednesse Quest. But how can this man be a blessed man seeing hee is compassed with a bodie of sinne and death and subiect vnto infinite afflictions then whom no man is in this life more miserable no sort of men more perplexed inwardly with sence of sinne none more outwardly disgraced for well doing Answ. There be three degrees of blessednesse 1. In this life when God bringeth his children into the kingdom of grace and giueth them his Sonne and with him their whole iustification and sanctification in part 2. The second degree is in the end of this life when God brings the soules of the faithfull to heauen and their bodies to the earth safely to be kept vntill the last day 3. The third in and after the day of iudgement when hee bringeth both soule and bodie into the glorie prepared for the elect Of this last which is happinesse by way of eminencie the two former are certaine forerunners he that hath attained the first hath also assurance of the last and must needs be a blessed man not only in time to come but euen for the present whether we respect his outward estate or inward For his outward estate Gods blessing neuer faileth him but affoardeth him all good things and that in due season and in due measure his riches are often not great but euer pretious and his little shall nourish him and make him as well liking as the water and pulse did the Iewish children in Chaldaea The same prouidence which watcheth to supplie all his good keepeth him from all euill it pitcheth the Angels round about him to guard his life let him be persecuted hee is not forsaken his losses become his gaine his sicknesse is his phisicke his heart is cheared euen in trouble which maketh that part of his life comfortable his soule is bound vp in the bundle of life with God death shall not come before hee can bidde it heartily welcome yea let violent death come it shall not be to him deadly slaine he may be but not ouercome victorie attendeth him and blessednesse euery where abideth him But all this is the least part of his blessednesse for if we looke yet a little more inwardly into him we shall see the boundlesse extent of his happinesse farre more large whether we respect the spirituall miserie hee hath escaped or else the spirituall good which with the pardon of his sinnes hee hath attained for on the one hand hee hath escaped the heauie wrath of God due to sinne and so is discharged of an infinit debt healed of a most deadly poyson and pardoned from a fearefull sentence of eternall death and perdition readie to be executed vpon him and on the other hee hath obtained a plentifull redemption hee hath purchased the pearle receiued Christ with his merits and graces such as are wisedome faith hope whence issue our peace and ioy of heart which is heauen before heauen for in these stand the kingdome of God and the comfort of a good conscience which is a continuall feast By all which it appeareth that hee is no small gainer that hath got his part in Gods mercie reaching to the remission of his sinnes Vse 1. We are here admonished to open our eyes that we may more clearely see and growe in loue with the felicitie of the Saints which the most see not because 1. it is inward the glorie of the spouse is like her head and husbands glorie she is all glorious within 2. because of their infirmities frailties which wicked eyes altogether gaze vpon 3. because of their afflictions wherewith they are continually exercised If the tower of Siloam fall on any of them they are thenceforth greater sinners then all other men holy Iob because hee was afflicted cannot avoid the note of an hypocrit euen among his owne friends and visiters And no meruaile if the members looke thus blacke when the sunne looketh vpon them seeing their head Christ himselfe was reiected because they sawe and iudged him to be plagued and smitten of God But we must looke beyond all these as the Lord himselfe doth who in his iudgement goeth beyond the outside and pronounceth sentence according to the grace which himselfe worketh within Let vs imitate our Lord Iesus who notwithstanding all the infirmities yea and deformities of his Church pronounceth of her that shee is all faire and no spot is in her not because there are none but because all are couered and none are reckoned and imputed vnto her yea let vs remember that the pure and holy spirit of God is contented notwithstanding much blackenesse to take vp his lodging in those hearts where he findeth raigning sinne dispossessed Now how farre are they from the mind and iudgement of this blessed Father Sonne and Spirit who haue nimble eies to spie out euery infirmitie of Gods children to blase them nay rather then they will not accuse and slander them can of themselues coine raise vp and impute vnto them that wherof they are most innocent Assuredly these are of neere kindred to the devill who is the accuser of the brethren And surely were Christ on earth againe euen this most innocent lambe of God should not want accusers wherein are so many of Cains constitution who hate their brethren because their workes are good and so many sonnes of men who seeke to turne the glorie of God in his children into shame Alas religion is at a lowe ebbe alreadie and not so reckoned of as it should be by the forwardest and yet so malitious is the deuill in his instruments as vnlesse this smoaking flaxe also be quenched we can see nor heare of any hope or treatie of peace the beautie of Gods people goeth disgraced vnder titles of nicenesse precisenesse puritie holy brotherhood and the like To goe ordinarily to sermons is to bee a sermon-munger