AN EXPOSITION OF THE CREED: OR, AN EXPLANATION OF THE ARTICLES OF OVR CHRISTIAN FAITH.

Delivered in many afternoone Sermons, by that Reverend and worthy Divine, Master Iohn Smith, late Preacher of the Word at Clavering in Essex, and sometime Fellow of Saint Iohns Colledge in Oxford.

Now published for the benefit and behoofe of all good Christians, together with an exact Table of all the chiefest Doctrines and Vses throughout the whole Booke.

Vprightnesse hath boldnesse.

HEB. 11. 6. But without Faith, it is impossible to please Him, for hee that commeth unto God, must beleeve that Hee is, and that Hee is a rewarder of them that diligently seeke Him.

AT LONDON, Imprinted by Felix Kyngston, for Robert Allot, and are to bee sold at his shop at the signe of the blacke Beare in Pauls Church-yard. 1632.

TO THE RIGHT HONORABLE AND NOBLE LORD, EDWARD LORD MOVNTAGVE OF BOVGHTON.

Right Honorable,

THere hath beene both in former Ages of the Church, and also in these latter times, that zealous desire and endevour in many wor­thy Divines to advance true Religion, and to benefit the church of God, that they have not onely by their assiduous preaching in their life time wonne many soules to God, but also have left divers monuments in writing, whereby they being dead, doe yet speake: and the holy Doctrine by them taught is transmitted and propagated to posterity after them. Amongst whom Mr. John Smith, late Minister of Clavering in the Countie of Essex, a man much reverenced for his Religion, Learning, Hu­militie, and Holinesse of life whilst he lived; whose memorie is also very pretious with good men since his departure out of this life: besides his indefatigable paines which he tooke in dispensing faithfully the Word of life, did leave behinde him certaine Treatises in writing, which in the judgement of some godly men were like to prove profitable to the Church, but because they were left by him not perfectly digested into or­der, as having no intention to present them to the publike view (such was his Modestie and Humility;) therefore some of his friends at the intreatie of me and my wife, the Relict of the said M. Iohn Smith her former deare husband (having di­rection [Page] from us) have taken great paines to gather them to­gether, to make them readie for the light, which their indu­strie, as it was very acceptable to us, so we were very desirous that the fruit thereof might redound unto many, and there­fore did cause commit them to the Presse, knowing that any good the more it is communicated, the better it is. And this Treatise containing the Summe of Faith, being (as it were) a Christians free-hold, for which he ought to contend [...] an­quam pro aris & focis. We thought it not unworthy to present unto your Honorable Patronage being an Orphan deprived of its owne Father, hoping that by your Honours counte­nance and approbation, it shall the better bee accepted of all true hearted Christians, and I was the more imboldned here­unto, because of your Honours zeale to true Religion, Re­verence the Word of God, Love and bountie to the faith­full and deserving Preachers thereof, Goodnesse towards all men, Iustice and Equitie in the Common-wealths affaires, and great Care of the good of your Countrie which is not onely experimentally knowne to me (who am by many speciall In­terests obliged to your Honor) but also to all other in these parts who are so happy as to have continuall proofe thereof. And though this poore Posthume is permitted to venter abroad naked (as it were) without those rich Robes, Orna­ments, and quotations wherewith the Father (if he had lived) might plentifully have inriched it. Yet I most humbly crave your Noble Protection for it, and favorable censure of both the Worke and Publisher: so shall your Lordships Noble favor herein yet further binde me,

Your Honors truely devoted and much obliged, ANTHONY PALMER.

To the Christian Reader.

IT is availeable for the better entertainment of this worke to know something concerning the Author, con­cerning the worke it selfe, and concerning the Argu­ment: for the Author, my acquaintance with him was especially towards the declining part of his yeeres; at what time (as they speake of the Sunne towards set­ting) the light and influence which comes from wor­thy men is most mild and comfortable. The gifts of men then (perhaps) are not so flourishing as in their younger time; but yet more mature, and what commeth from them is better digested. In the prime of his yeares hee was trained up in S. Iohns Colledge in Oxford, being there fellow of the House; and for Piety and Parts esteemed highly in the University, of those that excelled in both. Afterwards he grew to that note, that he was chosen to reade the lecture in Pauls, succeeding therein that great l [...]ned man, Doctor Andrewes, late Lord Bishop of Winchester, which he discharged, not one­ly to the satisfaction, but to the applause of the most judicious and learned hea­rers, witnessed by their frequency and attention. Not long after he was removed to a pastorall charge in Clavering in Essex, where being fixed till his death, hee shined as a starre in his proper spheare.

This good mans aime was, to convey himselfe by all manner of wayes into the heart, which made him willingly heard of all sorts; for witty things onely, as they are spoken to the braine, so they rest in the braine, and sinke no deeper: but the heart (which vaine and obnoxious men love not to bee touched) that's the marke a faithfull teacher aimes to hit. But because the way to come to the heart, is often to passe through the fancy, therefore this godly man studied by lively representa­tions, to helpe mens faith by the fancy. It was our Saviour Christs manner of teaching, to expresse heavenly things in an earthly manner. And it was the study of the wise man Salomon (becomming a Preacher) to finde out Pleasant words, Eccles. 12. 10. or words of delight: but when all paines is taken by the man of God, people will relish what is spoken, according as their taste is. It falleth out here as it doth in a garden, wherein some walke for present delight, some carry flowers away with them to refresh them for a time, some as Bees gather honey which they feede on long afterwards; some spider-like come to sucke that which may feede that malignant and venemous disposition that they bring with them. There cannot be a better Character of a man, than to observe what hee reli­sheth most in hearing: for as men are, so they taste, so they judge, so they speake: Ezekiel (besides Propheticall gifts fit for so high a calling) had no doubt a de­lightfull [Page] manner of expression of himselfe, whereupon the wickeder sort of Iewes (engaged in sinfull courses) came to heare him,Eze. 33. 32. but as a Musitian to please their eares, neglecting the authoritie of his Person, and the weight of his message, its no wonder therefore if in these dayes people sticke in the barke and neglect the pith, though sometimes it falleth out with some as with Augustine hearing Am­brose, whilst they bite at the baite of some pleasing notions, they are at the same time catched with the Spirits hooke.

Hee was skilfull in the originall languages, and thereupon an excellent Text­man, well read in writers that were of note, in the severall ages of the Church, which made him a well-furnished and able Divine, his judgement was cleere, and his conscience tender; and which helpt him most, he brought to the great worke of the ministerie an holy and gratious heart, which raised and carried him to aimes above himselfe and the world. In his conversing he was modest, fruitfull, wise, and winning: in his expressions witty, and gracefull, in so much that hee hath left a fresh and a sweet remembrance of him, untill this day. Towards his end her grow more spirituall, setting light by all things here below, and onely waited (as his ex­pression was) for the comming of the Comforter: at length (his worke being finished) breathing out his life,Revel. 22. 20. with that wish of the spouse, Yea, come Lord Iesus. Thus much I thought not unfit to be made knowne of the Man.

Now for the Worke it selfe it must be considered by the learned Reader, that these things were spoken though to a People high-raisd in knowledge, and more re­fined than ordinary by his teaching; yet to the People; not with a purpose that they should come to the view and censure of the learned. But though they were de­livered to the peop [...] ▪ yet are they not so popular, but (if my love to the man and the Worke deceive me not) they will have the best Reader, either more learned, or more holy or both. It must therefore bee remembred, for the more favourable acceptation of this Worke, that these Sermons were taken by one of his Parish, a man though pious and of good parts, yet not skilfull in the learned languages, and therefore it must needs bee, that many apt and acute sentences of the Fathers (by which this learned man did use to beautifie and strengthen the Points hee delive­red) are fallen to the ground and lost, for lacke of skill to take up. But howsoever much of the spirits bee lost, yet heere you have the corpes and bulke of the dis­course, and not without some life and vigour, wherein this is peculiar in his man­ner of handling, that hee hath chosen fit texts of Scripture, to ground his exposi­tion of every article upon.

Now for the Argument it selfe the Creed, I thinke it fit to premise some­thing, because it hath beene omitted by the Author, or at least not gathered with the rest. The Creed is of middle authority, betweene divine and humane, and called the Apostles Creed, not onely for consanguintty with the Apostles Doctrine, but because it is taken out of the Apostles writings, and therefore of greatest authority next the Scriptures. It is nothing else but A summary com­prehension of the counsell and worke of God concerning our superna­turall condition heere and hereafter. The Doctrine of Salvation is spread through the Scriptures, as spirits in the Arteries and blood in the veines, as the soule in the body. And heere (for easier carriage) the most necessary Points are gathered together, as so many pearles or pretious stones, that we might have a ready use of them upon all occasions: being as it were a little Bible or Testament, [Page] that Christians of all rankes (as suited for all conditions) may beare about with them every where without any trouble. In every Article there is both a shallow and a depth, milke for babes and meat for strong men. Though there be no growth in regard of fundamentall Principles (which have beene alike in all ages of the Church) yet there hath and will be a proficiencie, in regard of conclusions drawne out of those Principles. The necessities of every Christian, and the springing up of unsound opinions in the Church will continually inforce diligence and care in the further explication and application of these fundamentall truths.

It will not therefore bee amisse to set downe a few Directions for the more cleere understanding of the Creed, and for the better making use of it. And first, for the understanding of it. It hath the Name of Creed, 1 or Beleefe, from the act exercised about it, to shew that it doth not onely containe Doctrine to be be­leeved, but that that doctrine will doe us no good, unlesse by mingling it with our Faith we make it our Beleefe, therefore both the Act and the Object are im­plyed in one word Beleefe. Secondly, from the Execution in creation and in­carnation wee must arise to Gods decree, nothing done in time, which was not decreed before all times,Act. 15. 18. knowne unto the Lord are all his workes, from the beginning of the world. 3 Thirdly, wee must arise from one Principall Benefit to all that follow and accompany it, as in forgivenesse of sins, follow righteousnesse, Peace, and Ioy; the Spirit of Sanctification, Christian liberty, &c. though the Articles be nakedly propounded, yet are we to beleeve all the fruits and priviledges. So to Gods creating of heaven and earth, we must joyne his Providence in upholding and ruling all things in both. Fourthly, in the Consequent wee are to understand all th [...] went before by way of Cause or Preparation, 4 as in the Crucifying of Christ; his preceding Agony, and the Cause of it, Our sinnes, and the love of God and Christ in those sufferings,5 &c. Fiftly, though we are to beleeve Circumstances as well as the thing it selfe yet not with the same necessity of Faith: as it is more neces­sary to beleeve that Christ was crucified, than that it was under Pontius Pilate: though when any Circumstance is revealed, we ought to beleeve it, and to have a preparation of minde to beleeve whatsoever shall be revealed: yet in the maine points this preparation of minde is not sufficient, but there must bee a pre­sent and an expressed faith. We must know that as in the Law he that breaketh one Commandement breaketh all,6 because all come from the same authority, so in the grounds of faith he that denies one in the true sense of it,Fides non eligit objectum. denies all, for both Law and Faith are copulatives, the singling out of any thing it contrary to the obedience of faith.

For Particular and dayly use, wee must know [...] First, that every Article requires a particular faith, not onely in regard of the Person beleeving, but like­wise in regard of the application of the Article beleeved: or else the Dev [...] might say the Creed, for he beleeves there is a Creator, and that there is a Re­mission of sinnes, &c. but because hee hath no share in it, it inrageth him the more. Our adversaries are great enemies to particular faith, and thinke we coine a thirteenth Article, when wee inforce particular assurance, because (say they) par­ticular men are not named in the Scripture, and what is not in Scripture cannot be a matter of faith. But there is a Double Faith, a Faith which is the Do­ctrine wee doe beleeve, and Faith which is the grace whereby wee be­leeve; [Page] and this Faith is matter of Experience wrought in our hearts by the Spirit of God. It is sufficient that that faith which wee doe beleeve is contained in the Scriptures. Now whereas they object that we make it a thirteenth Article, their fourteenth Apostle adds to these twelve many more articles of faith,Bulla Pii quar­ti. which he inforceth to be beleeved, with the same necessity of faith as these twelve; neither hath he onely entred upon Christs prerogative in minting new articles of faith, but likewise they have usurped over all Christian Churches by adding Romane to the Catholike Church in the Creed. A bold imposture.

But for speciall faith, the maine office of the Holy Spirit is, In opening gene­rall Truths, to reveale our particular interest in those Truths, and to breed special Faith whereby we make them our owne, 1 Cor. 2. 11, 12. because the Spirit of God reveales the minde of God to every particular Christian; for as the things beleeved are truths above nature, so the Grace of faith whereby we beleeve, is a grace above Nature, and created as a supernaturall eye in the Soule, to see supernaturall truths.

Secondly,2 Where sacred truths are truely apprehended, there the Spi­rit workes an impression in the soule sutable to the things beleeved: e­very Article hath a power in it which the Spirit doth imprint upon the Soule. The Beleefe of God to be the Father Almighty, breeds an impression of depen­dance, reverence, and comfort. The Beleefe and knowledge of Christ crucified, is a crucifying knowledge. The true knowledge and faith in Christ rising, is a raising knowledge; the knowledge of the Abasement of Christ, is an abasing knowledge, because faith sees it selfe one with Christ in both states. We cannot truly beleeve what Christ hath wrought for us, but at the same time the Spirit of Christ worketh something in us.

Thirdly,3 it is convenient for the giving of due honour to every person to con­sider of the worke appropriated to every one: all come from the Fa­ther; all are exactly performed by the Son in our nature for the Redemption of those that the Father hath given Him. The Gathering out of the world of that blessed society (which we call the Church) into an holy Communion and the Sanctifying of it, and Sealing unto it all the priviledges believed; as For­givenesse of sinnes, Resurrection of the body, and Life everlasting, &c. proceed from the Holy Ghost.

Fourthly,4 it hath pleased the great God to enter into a Treaty and covenant of agreement with us his poore creatures, the articles of which agreement are here comprized. God for his part undertakes to convey all that concernes our hap­pinesse, upon our receiving of them, by beleeving on him. Every one in particu­lar that recites these articles (from a spirit of faith) makes good this condition, and this is that answer of a good conscience, 1 Pet. 3. which Peter speakes of, where­by being demanded what our faith is; every one in particular answeres to every Article, I beleeve; I not onely understand and conceive it, but assent unto it in my judgement as true, and consent to it in my will as good, and build my comfort upon it as good too me: this act of Beleefe carries the whole soule with it.

Fifthly,5 though it is wee that answer, yet the power by which wee answer, is no lesse than that, whereby God created the world, and raised Christ from the dead. The answer is ours, but the power and strength is Gods whereby wee an­swere, who performes both his part and ours too in the covenant. It is a higher [Page] matter to beleeve, than the common sort thinke it. For this answer of Faith to these truths as it is caused by the power of Gods Spirit, so is it powerfull to an­swer all temptations of Satan, all seducements of the world, all terrours of consci­ence from the wrath of God and the curse of the Law, it setteth the soule as upon a rocke above all.

Sixthly,6 these Articles are a touchstone at hand to try all opinions by, (for crooked things are discernded by bringing them to the rule) what directly or by immediate and neere consequence opposeth these, is to bee rejected as contrary to the platforme of wholesome doctrine. That one monster of opinions, of the bread turned into the body of Christ by transubstantiation, overthrowes at once foure Articles of the Creed; The incarnation of Christ, Ascension, Sitting at the Right hand of God, and comming to judgment: for if Christs body be so often made of a peece of bread, being in so many places at once here upon earth, how can all these Articles be true?

Againe,7 seventhly, these grounds of Faith have likewise a speciall influence in direction and incouragement unto all Christian duties: A holy life is but the infusion of holy truths: Augustine saith well, non bene vivitur, ubi be­ne de Deo non creditur: men of an ill beleefe, cannot be of a good life, wherupon the Apostles method is, to build their exhortations to Christian duties upon the grounds of Christian Faith. But we must remember, that as faith yeelds a good life and conscience: so a conscience is the vessell to preserve the Doctrine of Faith, else a shipwracke of faith will follow. If there bee a delighting in unrigh­teousnesse, there will not be a love of the truth, and if we love not the truth, then there will be a preparednesse to beleeve any lye; and that by Go [...] just judgement, 2 Thes. 2. 12.

Eighthly,8 as these fundamentall truths yeeld strength to the whole frame of a Christian life: So they are so many springs and wels of consolation for Gods people to draw-from: whereupon that good Prince George Anhalt, (whom Luthers time became a Preacher of the Gospell) intending to comfort his brother Prince Iohn, raiseth his comfort from the last three Articles, Remission of sinnes, Resurrection of the body, and Life Everlasting: which as they have their strength from the former Articles are able to raise any drooping spirit, and therefore in the greatest agonies, it is the readiest way to suck comfort from these benefits: But I omit other things, intending onely to say something by way of Preface. And thus Good Reader, I commend this worke unto thee, and both it and thee to Gods blessing.

Thine in the Lord, R. SIBBS.

AN EXPOSITION OF THE CREED.

SERMON I.

ROM. 3. 28.‘Therefore we conclude that a man is justified by Faith, without the deeds of the Law.’

AS the Children of Israel having sojourned long enough in Horeb, were by Gods speaking to Moses commanded to remove thence, and goe further off, Deut. 6. So (in some sort) I may say we having in our ordinarie course gone through divers ne­cessary points of Religion; as the Lords Praier, Re­pentance, &c. must now go on further to speake of the Doctrine of Faith, a large and great Field ful of knowledge and exceeding comfort; wherefore I shall have so much the more need to be help [...] on by your prayers, as my weaknesse and inhabi­litie is unfit for so great a Taske. Heretofore I have shewed you, that un­der two conditions only, the Lord hath promised Life and Salvation, Re­pentance and Faith; which two conditions are the lowest rate he hath set life at. Having therefore spent much time in the Doctrine of Repentance, our course now is to speake of the Doctrine of Faith; for howsoever it be that Repentance is a necessary Grace, without which we cannot be saved; yet notwithstanding all the Repentance in the world cannot save us, al­though wee should weepe our eyes out, unlesse wee have Faith. some thinke that if they repent and mourne for their sinnes onely, they shall be saved; but the truth is, we cannot be saved without Faith. For,

First, though Repentance may drive a man to seeke to be saved, as the aking and pricking of a sore, may drive a man to the Physitian or Chirur­gion; [Page 2] so sorrow and griefe may drive us to seeke to Christ, there to shew our wounds: but if we stay there, and apply not the remedies, we have no helpe; for it is not Repentance that doth save us, but the blood of Christ: As it is 1 Iohn 1. 7. where he sheweth that The blood of Christ cleanseth us from all our sinnes, and C [...]loss. 1. 14. In Him we have Redemption through his blood, that is, the forgivenesse of sins. Therefore when the Lord, Zechar. 12. 10. promiseth, to powre upon the house of David, and upon the inhabitants of Ie­rusalem, the Spirit of grace and compassion; that they should mourn for their sins. In the next Chapter he promiseth, that He would open unto them a foun­taine for sin and uncleannesse; to wit, the blood of Christ: and therefore, besides a fountaine of our teares for sinne, there must bee a fountaine of the blood of Christ, to wash and cleanse us from our sinnes: not Repen­tance onely, but there withall Faith also.

Secondly, because it is said, without Faith we cannot please God, Heb. 11. 6. therefore Repentance without Faith, sufficeth not: for Faith in Christ is that which makes a man acceptable before God; for which cause in the matters of Faith, nothing contents a Christian but Christ only; in which case the Apostle flings away all, accounting all but dirt and dung in re­gard of Christ, Phil. 3. 8. Therefore, though a man be sorry for his sins, yet he hath need of Faith also to beleeve the promises and pardon of them. As when a Rebell flies into another land, where he is taken and sent home in a ship,Simile. in which case the ship which brings him home can doe no more; but there must bee some meanes besides, to bring him in favour with the king to have a pardon: So when we rebell against God by sin­ning, we runne away from him, Repentance is the ship to bring us home againe, which can doe no more, therefore there must be another means to reconcile us, which is Faith in the Sonne of God.

Thirdly, our Repentance is unperfect, and therefore must be grounded on some perfect thing (as the Schoolemen say) Every unperfect thing must be grounded on something that is perfect: So our Repentance being unperfect, must be grounded on Christ apprehended by Faith, one of them will not serve.Simile. As a bird which hath two wings to flie with, take away one of them, well may the bird flutter and beat upon the ground, but shee cannot flie: So Faith and Repentance are the two wings of a Christian, whereof take away one, and they fall to the ground. Now in the Do­ctrine of Faith divers things are to be observed.

  • 1. What the use of Faith is in the life of a Christian.
  • 2. How many kindes of Faith there be.
  • 3. The nature of true Faith.
  • 4. The Degrees of Faith.
  • 5. The effects and fruits of Faith.
  • 6. The extention and right object of Faith.

The first is, the use of Faith in the life of a Christian; for who will take care for a thing, till hee knowes the use of it. If a man tell us that such a herbe, or such a stone is good, the next question is, but to what use serves it, what is it good for? So when wee heare of Faith, this question may arise, to what Vse serves my Faith? For when [Page 3] men know the use of it, this makes them seeke for it. Now there bee foure uses of Faith in the life of a Christian, too many know one use to make of their faith, and that is to sweare by it, but God hath not given us our faith to sweare by it, but to other uses.

  • 1. To justifie us in the sight of God.
  • 2. To sanctifie us in this world.
  • 3. To live by it.
  • 4. To dye in Faith, that when our friends and the world leave us, then our faith may uphold us.

The first use of faith is,1 that it doth justifie us in the sight of God; for if we be detected by sinne,Vse of Faith. and found infinitly guilty, we have a discharge by faith, for if the divell accuse us, or our conscience condemne us, then faith, that acquitteth us, and justifieth us in Gods sight as Rom. 3. 28. There may bee many graces, but none of them can justifie us, but faith only; for Love is a work of the Law, and so is Patience, and many other graces, but faith it is that justifieth us, Rom. 3. 28. Therefore, saith he, wee conclude that a man is not justified by the workes of the Law, but by faith onely. Rom. 5. 1. Therefore being justified by faith, wee haue peace with God through our Lord Iesus Christ: and Galatians 1. 15. saith hee, We which are Iewes by nature and not sinners of the Gentiles, knowing that a man is not justified by the workes of the Law, but by the faith of Iesus Christ: and that for two rea­sons.

First,The first Reason why Faith alone Justifieth. because it lets all goe, in the matters of salvation, and brings Christ as the full price of our redemption to the Father; for when the divell doth accuse us, and we are found guilty and condemned, then faith runnes to the Crosse of Christ, into the grave, and through the dens of death, and brings Christ with his head crowned, his backe whipped, his sides wounded, his hands and feete peirced: and then a Christian is bold to stand up, and say, O Lord, I have sinned against thee, but behold, here is my Redeemer and Saviour, he hath answered thee whatsoever thou couldst require, let his paines be my ease, his shame my glory, and his death my life, &c. A man arrested for a great debt, he being in the Bailiffes hands readie to be carried and throwne into the Gaole, perhaps hath a little Boy standing by, who straight way runnes to his friends, and tels them that his father is in the Bailiffes hands, and ready to be throwne into the Gaole, and so brings his friends, who come with a great bagge of money; powre it downe, and so discharge the debt, that the man goeth free: even so, when wee bee arrested with the judgements of God like Bailiffes, and likely to bee throwne into Hell, faith is like the little Boy which runnes to our friend Iesus Christ, who then comes, and paies our debt, pacifies the con­science, and we goe free.

Secondly,The second Rea­son why Faith alone justifieth. Gal. 3. 17. Ephe [...]. 3. 17. because it maketh us one with Christ as we see in the Ga­lathians, and in the Epistle to the Ephesians; wee are flesh of his flesh, and bone of his bone, and therefore being one with him, all the holy ver­tues that be in him are made ours, the obedience of Christ, his patience, his love, his meekenesse, his goodnesse, his holinesse, and whatsoever [Page 4] is in him wee partake of it. As we see in experience, if a man be marri­ed to a woman, whatsoever he hath hee communicates to his wife, for if he be rich, she cannot be poore, if he be noble, she cannot be base; for looke what the man hath hee communicates to his wife: even so being made one with Christ by faith, looke what good things Christ hath, that hee communicates to us; his Righteousnesse, his Holinesse, &c. Looke what he hath, we cannot want. If a man should commit treason, against the king, be condemned for it, adjudged and sentence given that he shold have his hand cut off, or his eyes pulled out: if he had this cun­ning that he could make his hand or his eye to bee the eye of the kings sonne, he should not have his hand cut off, nor lose his eye, because it then were the eye or hand of the kings sonne: even so this is the skill and cunning of faith, it makes us members and parts of Christ the sonne of God, and therefore if wee be but the least bone in the body of Christ, God will not cast us away, we shall not perish for his sonnes sake. So that faith doth not save us, by reason it is a more holy quality than other graces, or for the worthines of it above others, but because it ma­keth us one with Christ: as if a man had a stone in a ring that could heale many diseases, we say it is the ring, but indeed it is not the ring but the stone in the ring that cures them; and even so it is said, faith saveth us, but not by the owne vertue, but because it layeth hold on Christ, and makes us one with him.

The second use of faith is,The second use of Faith. to sanctifie us in this world; for it doth not onely justifie us, and take away the guilt of sinne, but also sanctifies us in this world, and taketh away the corruption of sinne. So we see it is said Act. 15. Their hearts were purified by faith: and Galatians, 5. 6. that Faith worketh by Love.

There be two workes of faith: First,Two workes of Faith. it worketh in heaven, for when we have sinned and grieved God, and are smitten in conscience for it, accused and condemned,1 then faith worketh in Heaven by tendring and offering up Iesus Christ to God for our Redemption, and satisfaction of his justice:2 Secondly, faith worketh in earth by stirring up sanctified and holy motions. Now two waies it may stirre up good motions: First, by the meditation of the death of Christ. Secondly, by combina­tion or conjunction with Christ.

First, by meditation; for faith doth carry us to the crosse of Christ, there to behold the great paines that Hee hath suffered for us, how his body was racked and tormented for us: and to this end Faith makes us consider these three things:

  • 1. The cause of his death.
  • 2. The end of his death.
  • 3. The manner of his death.

First,1 to consider the cause of his death, that it was nothing in him­selfe, but it was our sinnes,Consideration. and transgressions, that caused his body to be whipped, his face to be buffeted, his hands to be peirced, his feete to be nailed, his Head to be crowned, his sides to be launced with a speate: So that our sinnes are the cause of the death of Christ, and of all the [Page 5] grievous things that he suffered, as it is in three and fiftieth chapter of Esay, and the fifth verse: But he was wounded for our transgressions, he was broken for our iniquities, the chastisement of our peace was upon him, and with his stripes wee are healed. And 1 Peter 2. 24. Who his owne selfe bare our sinnes in his body on the tree, that wee being delivered from sinne should live in righteousnesse, by whose stripes we are healed: and therefore seeing our sinnes caused this cruell death, and grievous paine to be upon Christ, to doe the like to our sinnes, to goe to the crosse of Christ, to take them downe, to crucifie them, to hang them up, to take the speare out of Christs side,How to deale with sinne. to thrust it into the side of sinne, as in the Revelation, we may see a voyce came to the Church concerning bloody Babylon, Re­ward her as shee hath rewarded you: so doth this voyce come to a Chri­stian concerning sinne, reward it, as that hath rewarded Christ, that would not let Christ to be at rest, till it had killed him: even so we should not let sinne be at rest till wee have killed, it saith Augustine, If one should kill thy father or thy mother, wouldest thou entertaine him into thine house, wouldest thou let him feede at thy table, nay thou wouldest hate him, and spit at him; nay, (saith he) sinne hath not killed thy father and mother, but it hath killed Christ thy Saviour and Redeemer: what, saith hee, wilt thou then entertaine sinne? wilt thou let it sleepe in thy bosome, wilt thou feede it? Nay, (saith he) hate it, defie it, and spit at it, as at a Toade.

The second thing we are to consider,2 is the end of Christs death: now all the paines that Christ suffered,Consideration. it was to abolish sinne, so wee see Heb. 9. 26. But now in the end of the world hath hee appeared once to put away sinne by the sacrifice of himselfe. 1 Ioh. 3. 8. For this purpose ap­peared the Sonne of God, that hee might loose the worke of the divell: And therefore seeing the death of Christ was to abolish sinne, if wee live in it, we make all the paines of Christs sufferings and his death of none effect; wherein judge you what an injury and wrong is offered to Christ: the Prophet complaineth Esai. 49. 4. That He laboured and spent his strength in vaine, and for nothing; such a complaint may Christ take up against us, on the crosse. For this cause was I sent of my Fa­ther into the world to abolish sinne; and for this cause was I inclosed ninth moneths in the darke wombe of the Virgin; and for this cause was I borne in a stable, and layd in a manger; for this cause was I thirty three yeeres labouring among you; for this cause did I dye a cursed death on the corsse: all this was to abolish sinne, and therefore if men live in sinne still, it may seeme to them Christ hath spent all his la­bour and strength in vaine, nay, he may say he hath spent his blood, e­ven all his blood, even five streames of blood that came from him, and all this in vaine to them. It is said, Esai. 53. 11. of Christ, hee shall see of the travell of his soule, and shall bee satisfied; and therefore, if men bee brought to God, if they live a holy life, if they bee conscionable in their wa [...]s, and carefull to please God in their courses; then this will satisfie Christ; But if wee live in our sinnes, in our prophanenesse, in our lusts still, then it shall grieve Him that ever he was borne into the [Page 6] world, sweate in the garden, died, and shed his blood on the Crosse for us.

Thirdly,The third Con­sideration. wee are to consider of the manner of his death, that it was in the greatest extremity that might be, so Paul, saith Philip, 2. 8. Hee humbled himselfe, and became obedient to that cursed death on the crosse, and so in Esai. 5 3. 12. it is said, He hath powred out his soule unto death, &c. Now the greatest extremity that Christ suffered may make us consider of two things: First, the greatnesse of our sinnes. And secondly, the greatnesse of Gods mercie.

First,1 wee may consider the greatnesse of our sinnes, that when wee have sinned against God;The greatnesse of our sinnes. nothing will bring us into favour againe, but it must cost blood, and the blood of the Sonne of God, therefore how­soever men make but a light matter of sinne, yet when we have sinned all the powers of Heaven, and earth cannot bring us into favour againe, all the Angels in heaven cannot doe it, nor all the blood of the Saints, but it must bee the blood of the Sonne of God that must doe it, if the king should make a law, that if a man told a lye, or sowre an oath, or committed a sinne, he should lose a droppe of his blood, how afraid would he be of sinning? Now when we sinne, although it doth not cost us blood, yet it cost the blood of the Sonne of God; and therefore wee should bee afraid to sinne, lest wee bee more wastfull of the blood of Christ, than of our owne.

Secondly,2 wee are to consider of the greatnesse of Gods mercie, that when wee had sinned,The greatnesse of Gods Mercy. hee would send his owne Sonne to die for us, as 1 Iohn 4. 10. Herein is Love, not that wee loved God, but that hee lo­ved us, and sent his Sonne to bee a reconciliation for our sinnes: and so in Rom. 5. 8. But God setteth out his love towards us, seeing that whiles we were yet sinners Christ dyed for us, and therfore seeing God hath so lo­ved us, that he was content to part with his Sonne for us, let us never sticke to part with our sinnes and lusts to serve him: but we see it other­wise, that God doth not sticke to part with his sonne to die for us, and yet we sticke to part from our sinnes to serve him.

The second way that faith doth stirre up holy motions,The second way. How Faith stirs up holy motions. is, because it doth combine and knit us unto Christ, so it is by combination, by being made one with Christ, for as from the head doth flow into the rest of the members life, even so Christ doth extend unto us his graces and ver­tues. In the second of the Kings wee see, that when the dead body of the Prophet did touch the dead body of the man,2 King. 13. 21. life came into him; much more if we went downe into the grave of Christ, and touched him, wee shall live being joyned with the living body of Christ, who hath glori­ously and triumphantly overcome death, hell, and the divell. We see in experience that if a man would have water flow into his field, he will make a trench and dig into the ground, till he comes at the fountaine, and then the fountaine will flow water into the field; even so if men would have the graces of Christ to bee distilled into them, let them never be at rest, till they have joyned themselves to Iesus Christ, and then hee will distill all his graces and vertues into them; so faith [Page 7] never leaveth us, till it brings us unto Christ.

Now the use of this point is, that seeing we are sanctified in this world by faith, as we find other uses thereof, so we should labour to find this use and benefit of it: and therfore whereas men thinke that some are too precise and too strict, it is a sure thing, that unlesse we be sanctified in this world, we cannot be justified before God, and yet do not looke to be sanctified before men. And therefore search thy selfe, oh man or wo­man, I pray thee, art thou brought to the hatred of sinne? Or is it weak­ned in thee? Doest thou labour to lead an holy life in the sight of men here? Then thou art justified in the sight of God: but if thou livest in sin, and makest no conscience in thy waies, but livest loosely, never then looke to be justified in the sight of God. It is a good observation, that a learned man hath out of the eighth of the Romans of the golden chaine, (saith he,) There be foure Linkes of it, two he hath in his owne hands, and two he hath put out to us, to lay hold on: the two linkes that he hath in his hands, are Predestination, and Glorification, the first and the last linkes; and the two middle he hath left for us to lay hold on, Vocation, and Iustification: and therefore doe thou oh man, cast out thy hands, and lay hold on these two linkes that thou mayst be called and justified, that so thou maiest be glorified in the world to come. This is comfortable, that God hath left these two linkes for every man, whereby hee may be drawne up to Heaven. The third vse of faith is that which Paul speaketh of here, Rom. 1. 17. The just man shall live by his faith; so a man must not onely be justified by faith in the sight of God, and sanctified in this world,Gal. 2. 20. but he must live by his faith, as Paul saith, Thus I live, yet not I now, but Christ liveth in mee, and in that I now live in the flesh, I live by Faith in the Sonne of God, who hath loved mee and gave Himselfe for mee. A man may live the life of nature without faith, hee may buy and sell, and doe the workes of his calling, hee may eate and drinke, &c. But he cannot live the life of grace without faith, the grea­test part of men care not to live in faith, but they desire to die in faith. They would die a comfortable death, like Balaam that would desire to die the death of the righteous, but care not to live so strict a life, there­fore if men doe not care to live in faith, they cannot die in faith, for this is the true use of faith to live by it,Habak. 2. 2. so the prophet Habakuk saith, the just shall live by his faith: a man that hath lived by it, hee shall die in faith also, Heb. 11. 39. it is said, all those dyed in Faith, because as they had lived in faith, so they died in faith too, therefore if wee will die in faith, wee must labour to live in faith, and then faith will not faile us, when wee come to die. Now that wee may live in faith, two things are to bee required:

  • 1. All that we doe, we must doe in Faith.
    1
  • 2. All that wee suffer,
    2
    wee must suffer in Faith, we must still looke to the promises, when we doe any thing, or suffer any thing.

Now that we must doe all that wee doe in Faith,1 we have these two Scriptures. The first is,All things must be done in Faith. Rom. 14. 23. For hee that eateth is condemned, if hee eate, because hee eateth not of Faith, and whatsoever is not of Faith [Page 8] is sinne; so then if we doe any thing and hath not a warrant for it, we can­not doe it of Faith, and if it be not of Faith, it is sinne. So wee read Heb. 11. 6. But without Faith it is impossible to please God: so then, if we have not Faith we cannot please God, and therefore all that we do wee must do in Faith. It is the opinion of the world, that some of our actions we should doe in Faith but not all; but a man must do all his actions in faith, because he is not at his owne disposing, but at the Lords, and therefore we are to bee ruled and governed by him, and not to doe as we thinke good. The Lawyers have a saying, For our masters, and not for our selves; all must be at the masters disposing, and not of the servants: even so we are the servants, and He is the Lord, and therefore wee must bee at his disposing, and not at our own; and therfore Heb. 11. All the holy men are commended, because all that they did, was in faith: so it is said of Noah, that by faith being warned of God, he went and made the Arke; and so for this Rahab, and Iacob, and all the holy men there are recorded. All which ex­amples are to teach us that that which we doe, we should doe in faith.

How must wee doe all in faith?Quest. How to doe all our actions in Faith.

I answere in the faith of these three things:

First, in the Faith of reconciliation, that we are perswaded that God is our Father by the meanes of Christ,1 and whereas hee was our ene­my,Answ. that now hee is our friend, and loveth us, as notwithstanding all our labours and paines we shall be blessed one day, so we see it is said Iob. 14. 14. If a man die shall hee live againe? all the dates of my appointed time will I waite untill my change shall be, and Psalm. 27. 10. saith David, Though my father and my mother forsake mee, yet the Lord will gather mee up. So 1 Iohn 3. 2. Dearely beloved, now are wee the sonnes of God, but it doth not appeare what wee shall bee: there was two kinds of labour, which the children of Israel indured; the labors of Egypt, and the labours of the desart, the labours of Egypt was penall labour, which tended to no profit; but the labour of the desart, was fruitfull labour, it tended to Canaan: and even so all the labours of the wicked, are like the labours of Egypt, a penall labour, no fruite, or benefit comes by it, but the labours of the godly are like the labours of the desart: which tends to heaven. The true Christian sustaineth himselfe with this comfort, al­though he labour and take paines, and endure much trouble, yet that one day he shall sit downe with Abraham, Isaac, and Iacob, in the king­dome of heaven: a number of people labour and take great paines, and have but little comfort by it, because it is not done in faith of our reconciliation to be perswaded that God is our friend and father by meanes of Iesus Christ, and loveth us; and therefore if we would have comfort in our labours and paines, we must doe them in the faith of our reconcilement.

Secondly,2 that we doe, wee must do out of a ground of Faith, which is the word of God,Meanes to doe all in Faith. where there is no word we must not do it, we must have a ground for all our actions out of the word of God, a warrant, a command from God, as Psal. 119. 4 When David did understand that God had commanded to keepe his commandements diligently; Oh, [Page 9] saith hee, that my heart were directed to keepe thy statutes. Deuter. chapter 12. verse 32. saith Moses, That whatsoever I command you, take heede yee doe it, thou shalt put nothing there-to, Esai. 8. 20. nor take ought there-from. And so like­wise the prophet Esay sayes, To the Law and to the Testimony; there is the Rule of a Christian, to directall his actions by: when a ship goes to sea the Marriner sets his Carde and his Compasse how to direct him; when he hath done so, howsoever the skies may lowre, and the windes blow hee is not affraid, hee hath his rule and directions to sayle by: even so a Christian must doe, when hee doth any thing, he must set his Compasse, he must have a ground from Gods word for the doing of it, and when hee hath done so, howsoever the skies lowre, and the winde blowe, howsoever things seeme to make against him, yet hee is safe because hee hath a Rule and a direction to walke by: for howsoever a man may doe good things, that are good in themselves, as the labours of our callings, and releeving of the poore, cloathing of the naked, feeding of the hungrie, and such like; if hee doe it not of Faith, if he have not a ground and command from God, the Lord doth not accept it, we must doe it as a part of our duty commanded from God, and then two Comforts doe ensue:

The first is,Two comforts of doing things in Faith. that God doth like and allow, and is well pleased with it, because we have his word and warrant for the doing of it; a Christian, this is his comfort,1 when hee doth any thing that he knoweth that God is well pleased with it, when he hath a warrant and command from Gods word, then he is sure that he shall please God, then he may say as the Angell said in Ezek. the 9. that had the writers Inkhorne by his side, I have done as thou hast commanded me.

The second is,2 that seeing we doe that which God hath commanded us, that God will sustaine and assist us in the same by his power; as wee read Matth. 28. 19. our Saviour Christ sendeth his disciples, to teach all nations, baptizing them and teaching them to observe all things whatsoever hee had commanded, and loe (saith hee) I am with you unto the end of the world: so in Exod. 3. 12. saith the Lord to Moses, I will be with thee; I will be with thy mouth to assist thee, and to direct thee, and so likewise in Esai. 41. 10. Saith God, Feare not for I am with thee, be not afraid for I am thy God, I wil strengthen thee and helpe thee: and will sustaine thee with the right hand of my Righteous­nesse: and therefore it is a comfort to a Christian, that if he hath a com­mand or warrant from God for the doing of his actions, that hee shall have the power of God to assist and sustaine him.

‘The uses hereof be two.’

First,Vse 1. that seeing we must have a word, and warrant from God for the doing of any thing: whatsoever we doubt of wee must not doe, for if we doubt, we cannot doe it in Faith, because Faith expelleth doub­ting. So wee see Rom. 14. 23. For he that doubteth, is damned if he eate, be­cause he eateth not of Faith: For whatsoever is not of Faith is sinne. And therefore if thy conscience be doubtfull for the doing of any thing, doe it not till thy conscience be resolved, for if thou doest, thou doest sinne: dost thou doubt whether thou maiest doe such a thing, or such a thing [Page 10] on the Sabbath day? doe it not untill thou be resolved: so likewise art thou in doubt, whether thou maiest borrow mony at interest? doe it not untill thou be resolved: and so likewise of any thing wee doubt of. It is the boldnesse of many, that although they doubt of the doing of a thing, yet they will doe it, because others doe it; well let them re­member, that all we do must be in faith, for if it be not, it is sinne in us.

The second use is,Vse 2. that seeing whatsoever we doe, we should have a ground out of Gods word for it, whatsoever wee cannot have a ground for, we cannot doe it in faith, and if we doe it not in faith, it is sinne to us. There be many things wee cannot doe in faith, wee cannot put our mony to usury in faith, because we have the word of God against it, Psal. 15. And so when men be sicke likewise, to goe out for helpe to witches, we cannot doe it in faith, because wee have the word of God against it: and so likewise if a man be in want or necessity to seeke to releeve him­selfe by unlawfull meanes, he hath no warrant for it, and therefore hee must not doe it, yea whatsoever a man cannot doe in faith, he must not doe it, there be thousands of this kinde, that wee cannot doe in faith, and if wee doe it not in faith, wee cannot please God, nor assure our selves that God is pleased with us; and so we cannot die in faith, because we have not lived in faith, or will not live by it.

Thirdly,The third meant to doe all in Faith. wee must doe it out of a perswasion that God will blesse us, and give us such successe, as he in his wisedome seeth meete, as his pro­mise is Psal. 1. 3. Whatsoever he doth it shall prosper: and Rom. 8. 28. Also we know that all things worke together for the best unto them that love God: even these accidents that seeme to worke cleane contrary; by the secret hand of God, they shall all turne to our good. As wee see in a clocke there bee some wheeles that turne the cleane contrary way, yet all serve to one end to make the clocke goe: even so it is with them that love and feare God, although there be some things that worke one way, and some another, yet by the secret hand of God they are turned to the best for them that love him. This is a great comfort that wee have such a promise, that a man may assure himselfe, that even such things as may seeme to turne to his hurt, by the wisedome of God and by a secret hand they are all turned to the best for his people, and therefore when we have done any good duty, or any thing that he hath commanded us, although wee doe not see such successe to follow as wee desire, yet wee should commit it to the Lord, and perswade our selves, that hee will give such a blessings, as shall be fit for us. There bee two cares that men trouble themselves with: How they may doe a thing; and when they have done it, they take care how and what suc­cesse will follow it. Now the first care that every one must take how to doe the duties of his calling is, that which God requireth: but the second care, that wee must commit to God, what successe he will give to it. Wee see an hundred men in a ship; they are all at the ma­sters disposition, some of them he appointeth to the maste, some to bee at the sterne, some to the fore-decke, some to the anchor, and all tends to the bringing home of the ship in safetie, and to the good of [Page 11] them all: even so the Lord hath the disposing of us, and turnes all our labours to our good. And therefore when we have done the first, the second we must commit to the Lord. But oh, we see men so farre from doing things in Faith; that they doe it in no hope of a blessing, for let a man give admonitions and exhortations and good counsell: as I pray you heare and receive the Sacraments, and such like; wee are farre enough from doing it in Faith, when wee doe it not in hope of a blessing, therefore wee must doe the first, and commit the blessing to God. The next thing is, how we should suffer in Faith; of which there are two kindes:

  • 1. Spirituall Desertion.
  • 2. Worldly Crosses.

Spirituall Desertions are,How to Suffer all in Faith. when he taketh away the comfortable fee­ling of his favour, the power of grace, or the measure of feeling of it: this kind is the greatest and heaviest, to feele God departed from a man more than worldly crosses, losses, or any affliction that wee feele out­wardly. Now in both these, Faith must sustaine and uphold us, the lust he must live by his Faith.

In spirituall Desertions Faith upholds us,The first meanes how Faith up­holds us in de­sertion. by three wayes: First, that although wee feele not the comfortable feeling of Gods favour, yet we are all one with Christ, because we stand not in our owne apprehen­sion, but Christ doth apprehend us, as it is Phil. 3. 12. Not as though I had already attained to it, either were already perfect, but I follow, if that I may apprehend, that for whose sake also I am apprehended of Christ Iesus. And there­fore howsoever we let goe our hold through weakenesse, and frailtie; yet Christ doth not let goe his. Even as a mother taketh a Child by the hand, when howsoever the Child let goe his hold, yet the mother doth not let goe hers: so howsoever we may let goe our hold through weakenesse or frailtie, yet Christ doth not let goe his: and therefore wee see it is said in Peter, 1 Pet. 1. 5. we are kept by the power of God through Faith unto Salvation. Therefore it is the power of God that doth keepe us. So Psal. 94. 18. (saieth he) When I said, my foote slipped: thy mercy, O Lord, held me up. Even so being one with Christ, Gods mercy it is that uphol­deth us. Trees that seeme to be dead in Winter, yet because there is life and sap in the roote, in the spring they do recover. Even so although a man may seeme to be dead in his owne feeling, yet because there is life in the roote, life in Christ, we shall recover againe.

The second action that Faith doth sustaine us by in spirituall deserti­ons is:The second meanes how faith upholds us in desertion. that although wee feele not the comfortable feeling of Gods favour, yet it shewes us that this forsaking is but for a time, as it is said, Esai. 54. 8. For a little while have I forsaken thee, but with great compassion will I gather thee, for a moment in mine anger, I hide my face from thee for a season, but with ever lasting mercie I have had compassion on thee, saith the Lord, thy Redeemer. And therefore although wee feele not the Love of God at the present, yet Faith must uphold us, and wee must perswade our selves it is but for a little time. And so likewise, Psal. 55. 22. it is said, He will not suffer the righteous to fall for ever. Howsoever they may fall, yet [Page 12] they shall rise againe. And Mic. 7. 8. The Church doth sustaine her selfe by this, Rejoyce not against me, O mine enemie: although I fall, yet I shall rise againe. If a man fall into a swoond that he neither breathe nor pant: yet bring him to the fire, and chafe him, put a little Aquavitae into his mouth, and he will recover againe, if there be any life in him: even so, if a man fall into a spirituall swoond that he neither breathe nor pant; yet if he be brought to the use of good meanes, as prayer, preaching, and the Sacraments; if there be the life of grace in him, he will recover againe. This we see in David, and Peter, that when Nathan came to Da­vid, and told him of his fault, he straightway recovered: and so Peter, that had but a looke of Christ, recovered. If a man cast mud into a fountaine, it will in time worke it selfe cleere. So in Ioh. 4. 14. A Chri­stian is compared to a fountaine, in which although there be mud cast, yet it will worke it selfe cleere.

The third action whereby faith sustaineth us in spiritual desertions,The third means how Faith up­holds in Deser­tions. is, that al is for their good that God is departed from them. For Ioh. 16. it is said, It is expedient for you, that I goe away from you. So the absence of Christ from the Church is for their good, that they may the more long for him, when he is departed, earnestly seeke after him, and set the greater price upon him, when they have him. If a man have poysoned himselfe a Physition cannot helpe him, but by giving him some ranke poyson; even so the Lord lets us fall into some great sinne to expell some other sinnes. And therefore as Christ said, Ioh. 11. of Lazarus his sickenesse, That it was not unto Death, but for the glory of God. So wee may say of all the falls of Gods people, that there falls are not unto death, but for the glory of God.

Now for worldly crosses faith sustaineth foure wayes:In worldly cres­ses Faith sup­ports soure waies. First, it perswa­deth us that all the judgements of God, that fal upon us are just, and that he doth us no wrong thereby: therefore that we must quiet our selves yeelding to the good will of God; So we see the Church doth in Micah 7. 9. I will beare the wrath of the Lord because I have sinned against him. So Ier. 10. saith he, It is my sorrow and I must beare it: As though he should say, it is mine owne sinne, I may thanke mine owne selfe for it, it is my sorrow, and I will beare it. The good Theefe, Luk. 23. 41. con­fesses, Wee are indeed justly punished heere, for wee receive things worthy for that we have done. And therefore let us never murmur nor grieve at it, we are heere righteously, these things be justly come upon us. Thus Faith makes us to quiet our selves in looking at the good will of God.

The second way whereby Faith sustaineth us in worldly crosses is,The second way how Faith su­staineth in cros­ses. that it makes us shut up our eyes, and wholly to relie upon God. So David in the Psal. 73. 26. My flesh and my heart faileth: but God is the strength of my heart and my portion for ever. So Psal. 119. 49, 50. Remember thy promise made unto thy servant wherein thou hast made me to hope. It is my comfort in my trouble, for thy promises have quickened me. And so likewise Iob saith,Iob 13. 15. Though hee kill me, yet I will trust in him. Faith, it makes believe one contrary in another, that although we die, and rot, yet wee shall live, and we shall live againe, and rise againe: though God doth seeme [Page 13] to be our enemie, yet Faith doth perswade us that he is our friend: and although wee bee miserable, yet that wee are blessed and happie: thus Faith makes us beleeve one contrary in another.

Thirdly, Faith doth hereby sustaine us in worldly crosses, because it assures us that God is present with us in all our troubles, in our sicknesse, about our beds, in our graves, and in the gaole. Even as God was with Moses in the bush, and with the three children in the fiery sornace; so God is with all his servants in all their troubles and afflictions. The want of this consideration, that God was not present with Saul, made his afflicti­on the greater,1 Sam. 28 1 [...]. saith he, The Philistims made warre against me, and God is de­parted from mee: therefore when Faith shall assure us, that in all our troubles and afflictions God is present with us, this is a mighty meanes to sustaine and uphold us. So sayes David, Psalme 23. 4. Yea, though I should walke through the valley and shaddow of Death, yet I will feare none ill; thy rod, thy staffe, they comfort me: and Rom. 8. 31. If God be with us, saith he, who can bee against us? When old Iacob was sent for into Egypt, as wee may see Gen. 46. 3. The Lord spake in a vision to Iacob, and said, Feare not Iacob to goe downe into Egypt, for I will goe with thee: Even so when the Lord shall say to us, feare not to goe into the grave, for I will bee with you, or into the dennes of death, or into the gaole, or into any other trouble whatsoever, seeing hee will bee present to sustaine and to up­hold us, we ought to doe it cheerefully.

Fourthly,Foure meanes whereby Faith supports us in Afflictions. Faith doth sustaine us in worldly crosses, with this con­sideration, and comfort: that when all temporall things faile, yet wee shall bee made partakers of spirituall and heavenly things. Thus wee see Iob did sustaine himselfe, when all temporall things failed him, when hee had lost his children, his goods and all, then he comforteth him­selfe in this,Iob 19. 25. I know that my Redeemer liveth. And although after my skinne wormes destroy this body, yet shall I see God in my flesh, &c. So David in the person of Christ in Psal. 16. 9. Howsoever they deprived him of these temporall things, and killed him, yet saith hee comfortably, My heart is glad, and my tongue rejoyceth, my flesh also shall rest in hope; for thou wilt not leave my soule in grave, neither wilt thou suffer thy holy one to see corruption. And Psal. 27. 13. I should have fainted, but that I beleeved to see the goodnesse of God, in the land of the living; and therefore, howsoever temporall things faile us, yet Faith perswadeth us of most happy and heavenly things.

The use is, that if a man have Faith, hee must labour to live by his Faith; a number have saith, and yet doe not labour to live in faith, and therefore, hast thou faith, labour to live in faith; all that thou doest, doe in faith; and all which thou sufferest, suffer in faith.

The fourth use of faith in the life of a Christian is,4 to die in Faith, for as I have shewed you before, a man can never looke to die thus, except hee live by his faith,Vse of Faith in our life-time. for when a man hath lived by it here in this world, then he is sure to die in faith, and so be saved by it, at the day of judge­ment: therefore this is a good comfort for us, that when all shall leave us, when we shall part with our goods, our friends, and with this world, [Page 14] then wee shall be saved by our faith: when others shall desire the hils and mountaines to fall upon them, then our faith will bee a cup of com­fort for us. Let a man have houses and lands, goods and cattle, silver and gold, and plate, and all the rich jewels that may bee; when death comes, all is gone, hee must part from all, and then what comfort can hee have of them? when death seazes upon him, and hell is readie to swallow him up. But if a man have lived in faith, and died in faith, this will bee a comfort unto him, that hee shall also bee saved by his faith, that hee shall see the heavenly vision, as Stephan saw heaven opened, and Christ standing at the right hand of God. I have shewed you before, that if a man lye upon his death-bed, and make his will, hee giveth some of his goods to one, and some to another, and so leaveth himselfe nothing; now if hee hath not faith to comfort him, what a pittifull case is this man in; hee is a miserable man and thrice miserable if hee hath not faith, whatsoever the party is, whether he be King or Lord.

Now foure waies we must die in faith,Foure waies to dye in Faith. as wee may see in Heb. 11. 13. First,1 they did acknowledge they were but strangers, and pilgrimes, and had but a little time to tarry here; that heaven was their home; so al the holy men have done before us, David, Psal. 39. 12. For I am a stranger and sojourner, as were all my fathers: And so in the 1 Pet. 2. 11. hee exhorts, Dearely beloved, I beseech you as strangers and pilgrims, abstaine from fleshly lusts, which fight against the soule. And therefore seeing wee are strangers, and pilgrimes here, wee should bee contented to leave the world, when God would have us: it is a pittifull thing to see that men hang on the world, as if they were borne to continne here for ever.

Secondly,The second way to dye in Faith. the holy people of God that died in faith did see the pro­mises of God afarre off, and did thankefully rejoyce in them: it is a Metaphor taken from men when they bee at sea, one goeth up the mast to see if hee can see the sea shore, if hee can spy it, it makes his heart leape in his belly; even so when we lye on our death-beds, if we can get upon the mast of faith, and see the shore of heaven and happi­nesse; this will make us to rejoyce. So we see Stephan saw at the time of his death heaven opened, Acts 7. 56. and Christ standing at the right hand of God to helpe him, and receive him. And so also Iacob, when he went to Syria, when he tooke a stone, and laid it at his head, and slept in the open fields, he saw a heavenly vision, a ladder reared up to heaven, and the Angels ascending, and descending by it: so this will be a great comfort to us, when we lie on our death-beds,Gen. 28. 1. and shall see such heavenly visions, a ladder reared up to heaven, where the Angels of God ascend and de­scend, ready to receive our soules, and to carry them up to heaven. Gen. 2. Wee see the Cherubins were set to keepe paradise, that a man should not come in there, but now it is comfortable that they shall be ready to receive our soules, and carry them to heaven.

Thirdly, if we die in faith, we must seeke for a heavenly country; it makes us to let all goe, and to seeke for heaven: so we see the Theefe up­on the crosse, hanging in paines and torments, he lets all goe, and labo­reth for the saving of his soule, Lord, saith hee, remember me when thou [Page 15] commest into thy kingdome: So likewise the Apostle Philip. 3. 8. saith, I haue counted all things losse, and doe judge them to be dung, that I might winne Christ. If a man should lie floating on the Sea ready to be drowned, if one should cast out a planke to save him, that man would bee ready to let all goe, and to lay hold on the planke to save himselfe: even so wee are all floating in the sea of this world, and God hath as it were throwne a planke out unto us, which are ready to bee drowned, which is his Sonne Iesus Christ: Therefore at the houre of death wee should be rea­dy to let all goe, and to lay hold on him.

Fourthly,The fourth way to die in Faith. to die in faith, we must seeke death in life, and make a way through the dens of death to life: put a hound upon a sent, and al­though we see nothing, yet the hound will follow the sent; and even so put faith upon a sent of Christ, although we see him not, yet faith will follow and pursue, till it come at Christ, and so lay hold on him.

The uses are first,Vse 1. that we labour above all things to get faith, what­soever it cost us; seeing wee are justified before God and sanctified in this world, we must live in faith, and we must die in faith; therefore a­bove all things labor to get faith. If a man goe to the market, if he heare there is a commodity, that hee can make some great advantage by, hee will have it whatsoever it cost him; so seeing wee heare there is such great advantage to bee made of faith, let us labour above all things to get it, whatsoever the price be, or whatsoever it cost.

The second use is,Vse 2. that seeing we have such use of our faith here in this life, that wee nourish it by prayer and meditations, and by all the good meanes. If a man did hang out of an high Tower, out of the top of it by a cord, or threed, and were like to fall into a pit of fire, how a­fraide would that man be of every hand, that should come to breake this threed or cord? even so faith is the threed or cord wee hang by, over the pit of hell, how afraid then should we be of every hand, or any thing that should breake the threed and cord of faith?

SERMON. II.

1 TIM. 1. 5.‘Now the end of the Commandement is love, out of a pure heart, and of a good conscience, and of faith unfained.’

HAving spoken of the utility of Faith, and of the great use thereof in the life of a Christian, first, that a man is justified by it, before God; secondly, that he is thereby sanctifi­ed in this world; thirdly, that hee must live by his faith; and fourthly, that hee must die in faith: wee raised from hence two points of exhortation; the first was, that wee labour to get faith, whatsoever it cost us, because wee are justified by it, before God, and sanctified by it in this world. If a man goe to market, and hee heare hee may have good advantage by buying of such and such com­modities, hee will not sticke at it, whatsoever it cost, or whatsoever the price be. And even so seeing faith doth bring us such advantage, let us not sticke at the price of it, whatsoever it cost us, our pleasures, our ease, or much labour. The second point of exhortation was, that wee labour to keepe, and to nourish it by all meanes: now because there bee divers faiths, and lest the divell should deceive us, with a dead faith, as the mother was with the dead childe, instead of her li­ving, therefore wee will speake of the divers kinds thereof. For as wee must labour for it, so wee must looke it be the true faith: if a king should have a servant, and should send him into his Treasurie, and he should bid him take silver and gold, or what jewels he would have, and whatsoever he wanteth, the servant would surely looke he had the key, and the right key too, or else hee might turne and turne, and never the better: so when God doth offer such rich treasures in the Gospell, then the next thing is, we must looke to it, that we must have a right key, that is true faith, or else wee may turne and turne, and never the better: and therefore that we be not deceived, we are to consider generally, there be foure kinds of faith:

  • 1. Historicall faith.
  • 2. Temporary faith.
  • 3. Miraculous faith.
  • 4. True saving faith.

First,1 Historicall faith is,Historicall Faith what. when a man beleeves the history of the Bi­ble to be true, without application of it; that is, cannot apply the word of God, to the comforting of his conscience, to the directing of his life, nor to the humbling of himselfe. This hath no grace in it, it is no worke of God, but it ariseth from the light of nature; for as wee be­leeve other stories, so also wee may beleeve this, and assentunto it, and therefore no grace of God. Iames 2. the divels have this kinde of faith, they beleeve the Scriptures, that there is a God, and therefore tremble: [Page 17] now he doth not so, because he is illuminated by Gods Spirit; but by the light of nature, by this he knowes it, and therefore a man may have this faith, and not true faith. Here we are to note a strange malice of the divell, that he would keep from men, that which he beleeveth himselfe, for hee beleeveth that there is a God, and beleeveth the word of God to bee true,Note. and that there is a hell to torment; and yet many men be­leeve not this, they do not beleeve there is a God, or that there is a hell, or that the Scriptures bee true, and therefore they come short of the faith of the divell, have no grace, and therefore it cannot be true faith. A man may beleeve there is a God, that he is a just God, that the word of God is true, that there is pardon for sinnes, rewards for the Godly, punishments for the wicked, and yet this is not the true faith, for it failes in two things: first, is failes in the true resolved grounds of faith; for as the Schoolemen say, True faith never rests till it come at his resol­ved ground, to rest on God, for (as they say) faith doth not beleeve the resurrection of the body, because Peter or Paul wrote, and the rest of the holy men, but true faith doth beleeve it, because God spake it; so that true faith rests on God, as the last ground. So 2 Peter 1. 21. saith he, For the Prophecy came not in old time by the will of man, but holy men spake as they were moved by the holy Ghost: so these holy men did not write the Scriptures in their owne name, but they wrote them as the Pen-men and Secretaries of Almighty God; and therefore we are not to rest in them, because they wrote them but because God spake them, and it is his will,2 Tim. 3. 16. and all Scripture is given by inspiration of God: Tertullian hath a saying, and that is this, That the Kings and Princes of this world, when they would have their Lawes knowne to men, they send it by Shreeves to proclaime and make it knowne to them: so (saith he) the Prophets and Apostles be as it were the Shreeves and Officers of Al­mighty God, to make Gods Lawes knowne unto men. And as another learned man saith, namely Augustine, That it is true that Christ did write the Scriptures, but not in his owne Person, for he is the head, but the Prophets and Apostles did write them as the very parts of Christ, the very hands of Christ, or the fingers of Christ to write the Scrip­tures, for whatsoever Christ would have written to his people concer­ning his will, he hath wrote by his Prophets and Apostles. Ezek. 9. 8. Christ is there described to haue an Inckhorne of a writer, at his reines, Christ had his Inckhorne at his backe to write his last will, and testa­ment to his people, when hee turned his backe upon them, even when he was departed. And therfore wee see that true faith in the last reso­lution staies on God, it doth not rest on the Scriptures, because Peter and Paul, and the rest of the holy men of God spake it, but because God hath taught it. Therefore here wee may consider the ground of an historicall faith, generally to beleeve the Scriptures, and the Reason why men beleeve the Bible, and in their common speech talke of it, is, because they never heard otherwise since they were borne, but that the Scriptures were true. So that it doth not arise from the true ground.

The second thing that historicall faith doth faile in,The second de­fect of Histo­ricall Faith. is, because it [Page 17] wants particular application of the word of God, it doth assent to it that it is true, but it goes no further, it beleeves there is a God, but not beleeve hee is a God to him, it beleeves there is pardon of sinnes, but not that his sinnes be pardoned, and that God is just, but not to him. This is a maine defect in this Faith, it doth not apply the word of God: in the body there be two sorts of veines, some of them bee sucking and drawing the meate into the stomacke to concoct, the other carry­ing the strength of it, into every part of a man: so true faith like to these sucking veines, carrieth the word downe into a mans heart, and applyeth it unto him. In the Gospell when Christ spake to his Disci­ples, generally that one of them should betray him; straight-way they said every one, Is it I, Master? Is it I? And so true faith doth apply the word particularly to themselves: historical faith doth not so, but is like the Apothecaries boy, that gathered herbes and simples for other mens diseases, and not for his owne: even so many men gather good things out of the word, and others have the benefit of it, and they have none; all their comfort hangs on this, to talke and speake of the judgements of God, and of the good things that be in Him; but it goes no further, it doth not apply home the word, and therefore it is another kinde of faith, that wee must looke and labour for.

The second kinde is, Temporary faith, this kinde goes further than the first did.Secondly Tempo­rary Faith. The first Cause. For it doth not onely assent to the word of God, that it is true, but doth particularly apply it in part, and there is also some un­soundnesse left behinde it: this kinde of faith is spoken of in Matthew 13. 20. it is said to be the stony ground that brings forth fruit for a time, all is not well with them, for they do not continue, they go away. This is the common faith of the world, to heare the word of God, to apply it in some part, so farre as it goeth with them; but if it crosse them, then it faileth, and is carried away with the sway of corruption in them, that as the weeds eate out the heart of the corne, so corruption eateth out the heart of their saith. Now it is called Temporary faith, &c.

  • 1. Because it ariseth from Temporary causes.
  • 2. Because it is but of Temporarie continuance.

The temporary causes are three: first, because that men have a de­sire to get knowledge above the rest, and to keepe Table-talke, and to put downe others, when they bee in company. The second is, to keepe credit with the world, they would not be counted odde men, and to bee pointed at; this is the reason why Simon Magus Act. 8. belee­ved, became a great man in the world, because he would not be pointed at, or counted an odde man. The third cause is worldly ease and bene­fit; there is somewhat to bee gotten by it, or some are afraide that if they doe not so as others doe, they shall bee brought in danger of the Law. As Iohn 6. 26. the people followed Christ, but it was to be fed of him; and in Numbers wee see the hope of liberty and the priviledges that the Israelites had, made other to joyne with them: So likewise Hester 8. 17. Many of the people of the land became Iewes, for the feare of the Iewes fell up­on them: but wee must have a better ground than this, if ever wee will [Page 18] be saved or blessed of God, and saved at the day of judgement.

Secondly, it is called temporary faith, because it is but of temporary continuance,The second Cause. for a time, it is stony and hard at the bottome, it doth not hold, because it hath no roote, it wants a roote of judgement, and roote of affection.

First, it wants a roote of judgement, because they beleeve as others do, and never heard otherwise; they doe not beleeve it, because God hath taught, and revealed it, therefore they are in danger to fall away; but if they beleeved it, because God hath spoken it, and it is his will, it is not all the world that could beare them over in it. This wee see in the Pri­mitive Church, and in Queene Maries daies, that the great Doctors and Schollers could not over-beare them, although they were but poore men, because they were rooted in judgment; therefore if men will hold out unto the end, they must labour to have this roote in judge­ment, Psal. 85. The prophet David saith, I will hearken what God saith. I will not hearken what the world, my corruptions, nor what men say, but I will hearken what God saith.

Secondly, in regard of affection; a man must love the word, esteeme it, and set a high price upon it, or else hee may well have a roote of judgement, but no roote of affection, and there will be no continuance: and therefore dost thou love it, and regard it? be ready to apply it to thy selfe, joy in it as the chiefest treasure, and count it as the greatest bles­sing, and be contented to part, and to let all goe in regard of it.

Thirdly,Thirdly, Mira­culous Faith. Miraculous Faith is a perswasion that God will use some men for some excellent worke, to worke some miraculous thing: this kind of Faith was in Iudas, and many such others, that Christ will say unto at the last day, Depart from mee yee workers of iniquitie. As, what is it to cast out the divell? and not to cast out a mans owne sinnes? what is it to clense a Leper and yet cannot clense our selves from our cor­ruptions? to raise the dead, and thou to lie still in thy sinnes? to give sight to the blind, and thou not see the good things of God? to open the eares of the deafe, and thou wilt not have thine eares open to heare the good things of God? And therefore, if thou hast justifying Faith to cast out thy sinnes & corruptions, thou hast a more excellent gift than to worke miracles, to raise the dead, to clense the soule Leper, to give sight to the blind, to make the dumbe to speake, the lame to goe, the deafe to heare, for thou shalt goe to heaven when they they shall goe to hell. Wee see Luk. 10. 17. &c. When Christ had sent out his Disciples to cast out divells, at their returne, they came againe rejoycing, and told him, that the spirits were subdued through his name, they rejoyced, but our Saviour bids them not to rejoyce at this, but rejoyce that their names were written in heaven. And therefore if thou hast by true faith cast out thy sinnes, if thou canst cast up thine eyes of faith to heaven, and there behold and see thy name written, this shall bee greater comfort to thee than the ca­sting out divells.

The fourth kind of saith is,Fourthly, Iu [...] ­fying and Sa­ving Faith. true Iustifying, and saving faith; all is no­thing without this faith in Christ; this it is that must justifie and sancti­fie [Page 20] fie us; which faith is an assent to the whole word of God, to make use of it to ourselves, and a particular application of the promises of God made untous in Christ, wherein we stand perswaded of our reconcilia­tion in the blood of Christ.

Now there be three things required in this justifying and saving faith. Three things re­quired in Iusti­fying Faith. First, there must be an assent to the whole word of God, for it doth not beleeve God in one point,1 and not in another, but it beleeves the whole word of God. The schoole-men say, a true beleever maks no choice what point he will beleeve, if God hath revealed them, he will beleeve them all; it is said, 2 Cor. 10. 5. Casting downe the imaginations, and every high thing that is exalted against the knowledge of God, and bringing into captivitie every thought to the obedience of Christ: it doth so bring under and captivate his wits, that whatsoever Christ speaketh, it will beleeve. The common faith of the world is not so; for they beleeve God in one thing, and not in another, they beleeve God in his promises, and not in his threatnings, in his mercy, but not in his judgement, they beleeve God in one com­mandement, and not in another; therefore this is not the true faith that the Scripture speakes of, for all the parts of true faith be so joyned and knit together, that if wee take away one, wee destroy all: even as it is in a stone wall, take away one part, and the rest falls; and even so, take away one part of true faith, and yee destroy all: and as one cracke in a bell spoyles the sound of a bell; even so, one part of our faith being taken away destroyes our faith: To this effect, Gal. 1. 6. The Apostle saith, I marvell yee are so soone turned to another Gospell: they missing one point of faith, he shewes they destroyed all.

If any man object and say,Object. How can that be, that a man failing in one point of faith, should faile in all? Wee see Abraham beleeved God in one thing and not in another.

I answere,Answ. wee are to consider two things. First, what he beleeved, and what hee beleeved not; all points be not of one consequence, some bee of greater moment, and some of lesse: for as Aquinas saith, some points bee the grounds of faith, and those bee of greatest weight and moment, and there bee some that bee in relation to others; so many things in the story of the Bible bee most directed to faith, as grounds, and some be in relation to others to helpe and further it: now Abraham doubted not of any maine point of faith, but hee doubts of the lesse, hee beleeves God for saving of his soule, that God for Christs sake would save that, but hee doubts of this, that God would not give him a child, so hee doubts not of the maine matter, but of the lesser: a man may beleeve God in the maine, beleeve God for the saving of his soule, and doubt of the lesser, this doth not destroy true faith. Even as a man comming to a shelfe where be a number of dishes, a man may take away one and the rest may stand, but if hee take away the shelfe all the dishes fall downe: even so it is in faith, take away one point which is in relati­on to another, all the rest will stand, but take away that which is the ground and beareth up all of them, and then all the rest fall. Now the causes of this defect are:

[Page 21] First,The first Defect. because they beleeve it not; not out of any distrussfulnesse of God,Psalm. 7 [...]. [...]19. 2 Kings 7. 2. as the children of Israel said in the Psal. Can God prepare a table? &c. And as the Prince wee read of in the second booke of the Kings that doubted of the power of God: but it ariseth for want of light, that they doe not see it to bee so, or because they have not beene as yet taught it out of the word of God.

The second defect is,The second De­fect. for want of strength, for although hee sees it to bee a truth, yet hee cannot beleeve it, but is carried away with the sway and swinge of Nature against his judgement, that hee is faint to strive and struggle against it. This is the maine difference be­tweene the people of God, and the world, for although they beleeve not some particular thing, yet they strive to beleeve; even as the man in the Gospell said, Lord I beleeve, helpe my unbeleefe. But the world doth not so, for they doubt and doe not beleeve many particular things, and yet they doe not strive against their unbeleefe; and therefore, if we doe not find it so in ourselves, that there is not a striving to beleeve, it is no true faith, for true faith doth beleeve God in the maine matters; it doth beleeve that God will give them Christ, and yet many times they doubt of health; it beleeves Christ will give them heaven, and through weaknesse doubts that God will not give them seasonable weather, and yet there is a striving to beleeve all.

The second thing that wee are to observe in saving faith is,The second thing in sancti­fying Faith. Iob 5. 7. That it makes use unto it selfe of the word of God, and not in generall, but it applieth every promise of God, made for our good. As Eliphas saith to Iob, take this, and take to thy selfe; so true faith, beleeve this, and beleeve it for thy selfe; so that it doth not beleeve in generall, but it makes use and applies every promise of God made home, and to say with David, I have respect unto all thy Commandements. Herein true faith differeth from the faith of the world, whosoever beleeveth the word of God in generall, and yet cannot apply it to themselves, may bee compared to the Apothecary which giveth others Physicke, but doth not take it himselfe, whereas true faith applies the promises of God for its owne good; this is a justifying faith.

The third thing in true saving faith is, that as it applies all the promi­ses of God to it selfe,The third thing in sanctifying Faith. so espicially it applies and takes hold of the great promises made unto us in Christ, wherein wee stand perswaded of our redemption by the blood of Christ. Even as a man being carried away in a great streame, looketh up, and espying a great tree hang over him, takes hold of it, and saveth himselfe from drowning: so when a man is carried away in the streame of corruption, and lookes up, by the eye of faith hee espieth Christ, like a tree, hang over him, takes hold of him, and by this meanes, hee saveth himselfe, when thousands of others perish. It is true indeed that true faith looketh to the whole word of God: it beleeveth the threatnings, and the promises of God, as in Heb. 11. That by the same faith that Noah beleeved God for the saving of his soule, by the same hee beleeved God for the saving of his bodie by an Arke; and so likewise Abraham, by the same faith hee beleeved [Page 22] that God would give him heaven, by the same faith hee beleeved that God would keepe him in a strange countrey: so Moses by the same faith that hee beleeved that God would preserve him from hell, by the sanie faith hee beleeved that God would preserve him from the wrath of Pharaoh. Yet in the matters of our salvation, true faith lookes at Christ onely, and at the promises made unto us in him: even as the people of Israel that were stung with the firie serpents, with the same eye where­with they looked on Moses, Aaron, on the people, and on their tents, with the same eye they looked on the brasen serpent, which was it that ho [...]pe them: so it is in true saith; it lookes to all the promises of God made un­to us, and yet in the matters of salvation, it must bee the great promise made unto us in Christ that must save us, which true faith lookes at.

All the hope we have of heaven hangs on faith; and lest we should be deceived of our faith, and so deceived of heaven, I will give you se­ven true notes and markes of faith, whereby wee may discerne true faith,Seven trials of true Faith. The first. from the faith of the world: which are these that follow:

The first signe of true faith, whereby wee may discerne it from the faith of the world is, By the efficient cause, which is preaching. For thence it ariseth, so it is preaching that workes faith in us: so wee see in Rom. 10. Faith commeth by hearing the Word of God preached, it doth not arise of nothing, but comes of preaching; therefore it is called Semen, the seede of the Word, that even as plants and herbs come of seedes, so of the prea­ching of the Word comes faith; but the faith of the world, that doth not arise of the preaching of the Word, but of the speech of people, and by a report they have heard of ever since they can remember, who ne­ver heard otherwise, and therefore this is not the true faith. Wherefore every one should looke how he comes by his faith, and by what means; if it comes not by preaching, it cannot be true faith. Now if preaching be the meanes to get true faith in us, let us labour to have it, because it is the meanes to worke true faith; for how can wee have it, if wee want the meanes; if wee have not seede, wee can have no corne, and hee that stealeth away a handfull of our feede, doth us more hurt than hee that stealeth much more out of our barne: so if we have no preaching, which is the meanes, we can have no faith: and he that takes away preaching doth us more hurt, than to take any thing else from us.

The second signe or marke of true faith,The second triall of true Faith. whereby wee may discerne it from the faith of the world is, That it begins in weakenesse. Even like a childe that is weake at the first, and afterwards it groweth stronger and stronger through the nourishment it takes; so our faith is weake at the first; and by the use of good meanes it groweth stronger and strong­er. Iudges. 6. we see how weake Gideons faith was at the first; and so the disciples of Christ, their faith was so weake at the first, that Christ did reprove them for it.Note. Now the faith of the world, that doth not begin in weakenesse, but it is as strong the first day, as it is many yeares after: there is no doubting of Gods mercy; they leape into the full assurance of faith at the first; and therefore this cannot bee true faith, for this beginnes in weakenesse, and after by little and little it comes to the full [Page 23] assurance of faith. Even as a man that climbes up to the top of a tree, he catcheth hold first on the lower boughs, and so by little and little he windes himselfe into the Tree, till at last he comes at the top; so wee come not to the full assurance of faith at first, but wee must winde our selves into it, by prayer, meditation, conference, and such like duties, till wee come unto the full assurance thereof. It is the bold presump­tion of the world, that they thinke they shall bee saved, as soone as they looke into Religion, when as it comes onely by the use of good meanes many a day together.

The third point wherby wee may discerne true faith from the faith of the world,The third triall of true Faith. That it groweth, although it begins in weakenesse, yet it growes by the use of the good meanes that it was gotten by, as by prea­ching of the Word, prayer, and such like good meanes: as the Apostle shewes 1 Thes. 2. 13. For this cause also thanke wee God without ceasing, that when ye received the Word of God, ye received it not as the word of man, but as it is indeede the Word of God, which worketh in you which beleeve. The graces of God are compared to a little seede, and not to a stone, for that stands at a stay: Now true faith groweth, by the use of good meanes: so we see, 1 Pet. 2. 1. As new borne babes desire the sincere milke of the word that ye may grow thereby. The faith of the world doth not grow, but keepes at a stay, and doth not increase by the preaching of Gods word, and prayer, and by the use of good meanes, therefore it cannot be true faith; if a man hath a little child, and they feede it and give it meate, and the child grows not therby, but stands at a stay they may say it is a change­ling, but this is not alwayes true. It is observed to bee a judgement of God to restraine the blessing of foode; although it be not alwaies true in this, yet it is true in our faith, if it keepe at a stay, and doe not grow, when there is good meanes, it is no true faith, no better than a changeling.

The fourth point whereby wee may discerne of true faith from the faith of the world is,The fourth triall of true Faith. By the qualities of the person in whom it is found, for it is not found, but in a heart bruised and broken with sinne, as Acts 2. they were pricked in their hearts; and in Acts 16. the Iayler there trembled; so that true faith is alwayes in a heart broken and bruised for sinne. Now in the faith of the world there is no compunction nor sorrow for sinne, they never mourne nor grieve for it, therefore because it is not found in a heart bruised and broken, it cannot be true faith, they bee as merry at the first, as at the last day. If a Physitian should tell us that such a herbe would helpe us against all Infections whatsoever, but it alwayes growes in a watery place, and hee should tell us that there is another herbe like that in colour, stalke, leafe, smell, and in blossome, but it groweth on a rocke, or on a stone wall; if wee should finde such an herbe on a rocke, or on a stone wall, wee could not say it were that which would preserve us against the infection, because it groweth not in a watery place: even so the heavenly Physitian hath told us that true saving faith doth alwayes grow in a heart that is broken and bruised for sinne, in a watery conscience, and therefore if wee find one like it in in all things, and find it on a rocke, or on a stone wall; if we find it in [Page 24] an impenitent and hard heart, and a heart never touched for sinne, this is not the true faith. Wee read that Mary Magdalen brought a boxe of costly oyntment to Christ, and broke her boxe, and powred it our, which Christ did accept of; all other oyntments are best in a whole boxe, but this oyntment of faith Christ doth not accept, but in a broken boxe, in a heart broken for sinne, and because the world hath not their faith in a broken boxe, in an heart broken for sinne, therefore Christ doth not accept of it.

The fifth point whereby wee may discerne true faith from the faith of the world is,The fifth triall of true Faith. by the opposition that is made against it in all true beleevers. The corrupt nature of man is ready to oppose against it, so that we shall have much adoe to hold our faith, and to keepe it. By experience eve­ry man may finde this in himselfe, that even when temptations cease, hee shall have much adoe to holde and keepe his faith, therefore in the Revelation it is said, Hold fast that which thou hast, and let no man take away thy crowne. And in I [...]de, Strive for the maintenance of faith, once given to the Saints. Let a man attend to preaching, prayer, and the use of good meanes, yet hee shall have much adoe to hold his faith, but it is an easie matter to hold the faith of the world, there is no opposition made against it, and therefore it is not the true and saving faith. One opposition against true faith is sinne, for this alwayes weakens faith in a true beleever; so in Psalme 51. Wee see Davids faith was weakened by the reason of his sinnes, Cast mee not away from thy presence; and so likewise Iob 13. 26. his faith staggered by the meanes of his sinnes, saith hee, Thou writest bitter things against mee, and makest mee to possesse the Iui­quities of my youth. But the faith of the world is not weakened by sinne, for although they commit never so many sinnes and grievous, yet their faith is not weakened, but it is as strong as ever it was, and as confident in God; and therefore this faith is not true faith.

The sixth point whereby wee may discerne true faith from the faith of the world,The sixth triall of true Faith. is, by the power of faith; for whatsoever they suffer or endure, they bee contented with it, and labour to quiet themselves with the good will of God. This wee see in Iob, Though thou killest mee, yet will I trust in thee: And so the good Theefe, L [...]k. 23. We are indeed righteously here, for wee receive things worthy of that wee have done: so they never murmur, nor grudge at it, but quiet themselves with the good will of God. Now there is no such matter in the faith of the world, for let trouble come, and they bee at their wits end, they have no comfort in God, nor in Christ, and therefore it is no true faith. The Philosophers tell us, how wee should know true gold from that which the Alchymists make, al­though it cannot be discerned by the colour, touch, or by the weight, yet take it in extremitie, and it will comfort the heart, it is cordiall: but counterfeit gold will not: And even so wee may discerne of true faith, from the faith of the world, for in extremitie it is cordiall, it will comfort the heart.

The seventh signe whereby wee may discerne true faith from the faith of the world is,The seventh tri­all of true Faith, by the companions of faith, and holy traine that doth [Page 25] attend it: and they bee five.By five Compa­nions. First, Ioy unspeakable and glorious, that God hath given us faith whereby wee may bee saved,The first Compa­nion of true Faith. and that hee will respect us; never was any child so glad of his fathers lands, and livings, and of that his father did bequeath him, as they are glad, that God hath bequeathed Christ, life and eternall happinesse unto them: so wee see Paul, Ephes. 1. 3. Blessed be God, even the Father of our Lord Iesus Christ, which hath blessed us with all blessings in heavenly things. And 1 Peter 1. 3. Blessed bee God even the Father of our Lord Iesus Christ, which according to his abundant mercy, hath begotten us againe unto a lively hope, by the resurrection of Iesus Christ from the dead, to an inheritance immortall, undefiled. &c.

The 2. companion in the traine of faith is,The second Com­panion of true Faith. Holy admiration and admiring and wondering at the kindnesse and mercie of God, that hath refused others and chosen us, that he hath made of us that were slaves, servants; of servants, sonnes; of sonnes, heires, and heires with his sonne Christ, Ioh. 14. As Iudas saith there, What is the cause that thou shewest thy selfe to us, and not unto the world. Even so wee may admire and wonder at the kindnesse, and mercie of God, why hee should shew himselfe unto us, and passe by others that be better than we.

The third companion in the traine of faith is,The third Com­panion of true Faith. Exceeding love to God. Seeing he hath done so much for us, we cannot doe too much for him, and therefore we must be ready to do his will in all things that he com­mandeth.

The fourth companion in the traine of faith is Forsaking of the world; and to lay all downe at the feete of Christ,The fourth Com­panion of true Faith. and to be contented that hee should dispose of our health, and of our goods, and of our lives, and to say with David here am I, doe as it pleaseth thee; dispose of my health and of my goods, and of my life, I am contented with it.

The fifth companion in the traine of faith is, A desire to have a more neere conjunction with Christ in heaven, The fifth Com­panton of true Faith. whereby men are contented to leave all behinde, and to goe with him, and much more will it bee when wee shall live with him, for ever and ever: and therefore the Apostle desireth to be with him,Phil. 3. saying, I desire to be dissolved, and to be with Christ: but the faith of the world hath not such companions, and such a traine to attend it. If a Lady comes to a poore mans house, how shall wee know whether shee be there still, and see her not? wee may know it by her traine, and those that attend her; although we see her not, yet if we see her traine, it is certaine she is there still: and even so a man may know whether there be faith in his heart or no, although he cannot see it; if there be the companions and traine of faith, then it is certaine that there is faith still. Therefore every man should try and examine himselfe by these signes, whether hee hath true faith or no, that hee may not be deceived, for wee all shall die at the time appointed, either sooner or later, and if wee have it not, wee are like to perish for ever; for wee must stand before God, and the divell and our consciences will bee ready to accuse us for our sinnes, and then if wee have not Faith to stand by us, and to pull out a bagge of the merits of Christ for us, a pardon sealed with his blood, we shal surely be condemned at that day.

[Page 26] The uses are foure, seeing true Faith is accompanyed with such a traine,Foure uses. and with such companions.

First, to rejoyce in God. Secondly, to admire at the mercy of God. Thirdly, to love God. Fourthly, to forsake the world. Fifthly, to de­sire a more neere conjunction with God.

Now the Faith of the world hath not this traine nor abundance, and therefore let us take heed that wee bee not deceived with a false Faith, instead of the true Faith. If a man were to passe into another countrey, and hee should put his whole estate into a ship, even all that ever hee hath; if hee should espie a leake in the ship, how affraid would hee bee to adventure his goods: this were but to hazard goods; but if a man hath a fault in his Faith, hee doth not adventure his goods, and hazard them, but hee doth hazard his soule. And therefore take heed thou bee not deceived with a false Faith; a poore man may dwell in his house all Summer, and may thinke hee is as well as they that dwell in a better house, but when Winter comes, and it raines into his house in twenty places, so as hee cannot bee at rest in it, then hee seeth his error: so a man thinkes himselfe as well that hath but a counterfeit, as he that hath a true Faith; all the summer time of his life, but when the winter, death, and the judgement day comes, then hee shall see his error: and therefore let us labour that wee may have true Faith whiles wee live heere, lest wee be condemned then.

Now the next thing we are to handle by order &Three degrees of Faith. course is the degrees of Faith. There is not only one measure and degree, but there be diverse degrees of it, the two Cherubines in the temple were all of one size and measure, but there be diverse degrees thereof according to the severall growths of Faith:1 2 3 now there are three degrees of it: first, Weake Faith. Secondly, strong Faith. Thirdly, full assurance of Faith. So the Apostle, 1 Ioh. 2. 12. shews the three degrees of it, according to the three ages of men, by babes, young men, and by old men; by babes weake Faith, by young men strong Faith, by old men the full assurance of Faith. Now weake Faith is accompanied with much wandering and doubting, and yet there must bee in it an apprehension of the promise made unto us in Christ; but it is so accompanied with wandering and doubting, that sometimes it cannot tell whether it doe or no: even like the smoaking flaxe that lieth smoaking and paddering, that it cannot bee discerned whether there bee any fire or no, but by the smoaking: so there may be such weake apprehension of the promises of God made unto us in Christ, that wee can hardly discerne whether there bee any Faith or no.

I,Object. Sol. but there is weaknesse in all, even in the strongest.

I answer, there is great difference betweene a strong man weakened by sicknesse, and the weakenesse of a child, so there is a great difference betweene the Faith of a strong Christian weakened by sinne, and the weakenesse of Faith in a new beginner,First, weake Faith in judge­ment. a childe in religion: and of this weaknesse there bee two reasons: first, weaknesse of judgement: Secondly, weaknesse of apprehension. First, weaknesse in judgement: [Page 27] so wee see the disciples of Christ, how weake their judgement was in regard of knowledge, that they did not beleeve one of the articles of Faith, they did not beleeve the resurrection of the dead; the Evangelist Marke shewes, and so likewise in Iohn 4. how weake the Faith of the Samaritane in regard of her knowledge: and so of Rahab, her faith was weake in judgement, for she had heard of the wonders that were done in Egypt, and had a desire to bee joyned to the people of God; and this is the weake Faith that is here spoken of,weaknesse of Faith in appre­hension. Rom. 14. 10. The second is weaknesse in apprehension of the promises of God, that it is not able to apply Christ unto it selfe, one would doe it, but hee cannot, hee be­leeves there is a pardon for his sinnes, if hee could apply Christ, and yet he cannot doe it: so we see Iohn 20. what a long time it was ere Thomas could apply Christ to him, and say, hee was his Lord and his God: so it is long ere a Christian can apply the promises of Christ unto himselfe. Now this is weake Faith, and this weaknesse of Faith is in all belee­vers, beginnes in weaknesse, and therefore none ought to bee discoura­ged, although they cannot apply Christ to themselves, because weak­nesse of Faith is in all; and if thou be stronger in Faith than thy brother, doe not exclude or discourage him, but labour by all meanes to nourish, and to strengthen it: so the Apostle saith, him that is weake in the Faith, receive unto thee: and so likewise Zecharie 4. 10. For who hath despised the day of small things? and therefore if it be but the smallest and the least that may bee, labour to nourish and encrease it: the reason is, because the least measure of true Faith is able to save us, for if a man hath but as much true Faith as a graine of mustard seede, it is able to worke won­ders, to remove mountaines, as wee see, Luk. 17. We see in experience, that the hand of a little child is able to lay hold of a bagge of gold, when the father giveth it, indeed the hand of a strong man is able to take it out of the hand of the father, but yet the hand of a child can lay hold of it: Even so weake Faith may lay hold of the promises of God, as well as strong faith, although it doth not so strongly apply Christ: as Num. 21 when the people were bitten with the fiery serpents, there was a brasen serpent set upon a pole, that so many as being bitten looked upon it, should be healed, which did not only help the strongest, but the weakest sighted also, if they were able but to cast up their eyes to it; and not onely so, but those that lay on their sicke beds in the tents, if they were able but to espy him at a litle chinke or crevise, they were healed. So not only they that have the strongest Faith are saved, but even those that have but a weake also, yea although they lye on their death-beds, yet if they can but espie Christ by the eye of Faith at a little chinke or cre­vise, they shall be saved. But how may wee know weake Faith, from no Faith? I answer, it may be knowne foure waies:

First,Foure trialls of weake from no Faith. When it is attended with good desires. That a man hath a desire to beleeve, to repent, to doe the will of God, but cannot, as David saith, I desire to doe thy will, O God, although I cannot; so wee see weake Faith is attended with good desires, therefore where there be not these good desires, there is not weake Faith, but no Faith. I, but are there not good [Page 28] desires in some that have not true Faith?Quest. Sol. I answer, Balaam hee had good desires, hee desired to die the death of the righteous, so then there be desires in both, but the desires of weake Faith have these three properties: first, they bee earnest and servent: secondly, constant and setled: thirdly, actuall and lively. First,Three trialls of a right desire. they bee earnest, they cannot bee at rest, till they have the thing they desire. Even as a child that is hungry, nothing will content him,1 till hee have meate, give him this and that thing, yet will hee not bee quiet till hee hath foode; so it is with a Christian, nothing will content him till hee hath Christ, and the pardon of his sinnes, and assurance of his salvation, he cannot be at rest.

The second propertie is,2 That they bee constant and setled desires. They give not over, till they have the things they desire: many have desires but they bee floating and unsetled; they give over before they have the thing that they desire: where there are such desires, there is not weake Faith, but no Faith.

The third propertie is,3 That they bee lively and actuall; they bee con­tented to take any paines and labour, for to have the things that they desire. In the Proverbes it is said, The sluggard hee lusteth, and yet he hath not: what wants hee? hee hath desires, but he is loth to take any paines or labour, to come by that which hee desireth, and therefore he goeth without. But the desires of a Christian bee lively, will put them upon any paines and labor, they will not sticke at any thing so that they may have the things that they desire.

The second signe whereby we may know that wee have weake Faith from no Faith is,The second triall of weake Faith. That it worketh according to the measure of weaknesse: as Matt. 8. when the Disciples were in the ship, and in danger of drowning, they goe to Christ, and cry unto him, Helpe, Master wee perish: Christ doth not reprove them, because they had no Faith, but because they had but little Faith, it was but weake, and yet this weake Faith did worke in them, and drove them to Christ to cry to him for helpe; this was true Faith though weake: so if wee cry to Christ in extremity, and seeke to him for helpe, there is true Faith, but when men seeke to witches, (as Saul did) and sorcerers for helpe, there is not weake Faith, but no Faith.

The third thing whereby we may know weake Faith from no Faith is,The third triall of weake Faith. That it doth desire to encrease, and to get strength by the use of good meanes. Even as a tree being set into the ground, it sends downe its rootes, and spreads them this way and that way to get strength and nourishment unto it selfe, that it may grow: so weake Faith, it doth desire to en­crease by all good meanes, by prayer, preaching, the use of the Sacra­ments, reading, and such like things. So wee see the Disciples came to Christ, and say, Lord, encrease our Faith. And the man in the Gospell, I beleeve, Lord helpe my unbeleefe: So wee see weake Faith, that desires to encrease, and therefore if we doe not desire to encrease our Faith, there is not weake Faith, but no Faith.

The fourth thing whereby we may know weake Faith from no Faith is,The fourth triall of weake Faith. That it is ready to lay hold upon every little helpe even as the vine is ready [Page 29] to catch hold of every post, and every wall, and every sticke, and sprig with her, & windes about it, to rest upon it: even so true Faith laies hold on every little helpe, and every little word: as Iohn 2. It was but a little word, and a sowre word, that Christ spake to Marie, Woman, my houre is not yet come; and yet the Faith of Marie laid hold upon it, for shee did beleeve that hee had his houre, for she saith after to the the servants, what­soever hee biddeth you doe, that doe yee. And so in Matth. 15. It was but a word that Christ spake to the woman of Canaan, and a sowre word it was too, It is not lawfull to take the childrens bread, and to give it unto dogs, and yet her Faith laid hold of it: and therefore what shal we say of the Faith of the world? Doe they profit by the meanes God giveth them? hath not God sent his mercies and his judgements amongst us? wee have preaching and teaching, and yet wee doe not lay hold of it, pro­fit by it, be not brought to walke conscionablie before God: shall wee say, there is weake Faith in us? Nay there is no Faith, for weake Faith will grow and encrease, and lay hold upon every little meanes of helpe.

SERMON. III.

ROM. 1. 17.‘For thereby is the righteousnesse of God revealed from Faith to Faith.’

AS it was in the Temple, so it is in Faith, in it there was certaine steps and staires, whereby as men as­cended higher and higher, the neerer they came to the presence of God; so there be certaine steps and staires in Faith, that the higher wee mount therein, the neerer wee come to Gods presence, and a view of his love in Christ: even as a man ascending up some steepe high hill. The first step he sees somewhat, when he is higher he sees more, but when he is at the top of the hill, then he sees the whole Countrie round about him, flat­nesse, length, breadth, Latitude both of Sea and Land. So when wee have weake Faith, we see somewhat, when strong Faith, we see more; but when wee come to the full assurance of Faith, to the top of the hill as it were, then wee see the length and breadth of Gods love in Christ.

Hauing spoken of weake Faith, and how it may bee discerned, wee are now come in the next place to speake of strong Faith; which is ano­ther degree of Faith: but first by your patience, I desire to shew you some trialls and markes how a man shall discover his weakenesse of [Page 30] Faith: for every man that would know this weakenesse must doe these two things; he must labour

  • 1. To finde it out.
  • 2. To helpe it as soone as may be.

First,The first triall of weake Faith. one shall finde and know weakenesse of Faith in himselfe, when hee doubteth of the favour of God, that hee cannot rejoyce, nor have his heart made glad with it, and standeth in doubt of his own salvation: this doth shew weaknesse of Faith, as Peter, Mat. 14. 30. When he saw the wind arise, hee was afraid of drowning; which did shew weaknesse of Faith in him: so Iames 1. 6. saith hee, But let him aske in Faith, and waver not: so then if a man aske any thing at Gods hand, and standeth in doubt of it, here is weake Faith.

The second thing whereby wee may know weake Faith in our selves is,The second triall of it. when wee trust God for one thing, and not for another; when wee trust God for the saving of our soules, but not for the feeding and cloa­thing of our bodies, and of the saving of them. So Abraham he beleeved God in one thing & doubted in another, he beleeved God for the saving of his soule, but doubted of a child, as wee see, Gen. 15. And Matth. 8. the disciples were afraid that their bodies should perish: and therefore when wee trust God for one thing, and will not for another: this doth shew weaknesse of Faith in us; or if wee trust him in one trouble, and when another is comming faint, this is weaknesse of Faith.

The third thing whereby wee may know weaknesse of Faith in our selves is,The third triall of it. When we are comfortable to our selves in time of peace, but faint hearted in the time of trouble: as it is, Proverbs 24. 10. If thou faint in the day of adversity, thy strength is but small. If a man come to a tree and shake it with his finger, this way and that way, it doth shew that the tree is not well rooted: even so when the least trouble that comes, unjoynts, vexes, and shakes us on euery side: it shewes that we are not well rooted and grounded in Faith.

The fourth thing whereby wee may discerne weaknesse of saith in our selves is,The fourth triall of it. When wee beleeve God can helpe us, but it must bee by such and such meanes; So Iarus beleeved Christ would helpe his daughter, but it must bee by touching and laying on his hands, as wee see, Matth. 5. this was weake faith to beleeve that Christ can helpe, but it must bee by such and such meanes. And so in Iohn 6. The disciples beleeved that Christ could feed five thousand, but they must have two hundred pen­nie worth of bread for to doe it withall: So likewise, Moses beleeved that God could give him water enough for the children of Israel, but not out of a rocke, but it must bee out of the river, this then is weaknesse of faith, to beleeve that God can helpe us, but it must bee by such and such meanes.

The fift thing whereby wee may know weaknesse of faith is,The fift triall of it. By the effects of faith, when they bee weake in us; as in the booke of Iudges wee see how Sampson did know he was growne weak, and that his strength was departed from him, it was by the weaknes of his actions, not being able [Page 31] to resist the Philistimes as formerly; so may we know weaknesse of faith in our selves, when wee bee weake in our actions, in our prayers, and in the performance of other holy duties, therefore howsoever men talke of strong faith, if they bee weake in the performance of holy duties, and are not strong to stand against the temptations of the divell and to resist them, it is but weake faith.

The use of this is,Vse 1. that if we finde weake faith in our selves, we must take accompt of it, labour to bee humbled for it, and to say with David Psal. 6. I am weake, but Lord, helpe my weaknesse: and as the man in the Gospell said, Lord I beleeve, but helpe thou mine unbeleefe, Lord, I have weaknesse of faith, but Lord, helpe this weaknesse of faith in me.

The second use is,Vse 2. that if wee find weaknesse of faith in our selves, we should labour to strengthen it by the use of good meanes, by praier, reading, preaching, and by such like meanes. Wee know if a poore man dwell in a rotten house, if the wind arise, hee will get props and shoares to underprop it, that so hee may keepe it from falling: so seeing wee dwell in rotten houses, if the winds of temptations arise, we should labour to prop up our faith by the use of good meanes, by preaching, prayer, the use of the Sacraments, and such like, that so wee may bee able to stand in the time of temptation; for (as we have heard before) faith is compared to a seed and not to a stone, because a seed will grow to be a tree, but a stone groweth not: and therfore if we use good means, and doe not grow by it, it is to be suspected, it is not weake, but no faith; for where true faith is, although it be weake, yet it growes to bee stronger by the use of good meanes: strong faith never doubteth of salvation, and the pardon of sinnes; unlesse it bee in the time of tempta­tion, and doth assure it selfe of salvation, and of the pardon of sinnes by a sylogisticall reason, the ground whereof is laid in the word of God, thus it may be framed,Argument. God hath said in his word, that whosoever re­penteth and beleeveth shall undoubtedly be saved; this is the great ground and maxime whereon strong faith doth stay it selfe, which is built on the word of God: then the true beleeving heart, saith, Lord, but I upon the search of my conscience doe find that I doe truly repent and beleeve; and then the conclusion ariseth, therefore I shall un­doubtedly and certainely be saved.

The papists say, that we cannot be assured of the padon of our sinnes and of the salvation of our soules here in this life, but I would have them to answer me these two reasons; the first is, That whatsoever God hath spoken in his word, 1 wee are bound to beleeve it under the conduct and cer­tainty of faith; but God hath said in his word, that whosoever repenteth and beleeveth, is bound by the certainty of his word, and of his faith to beleeve his salvation, and the pardon of his sinnes.

The second is, That whatsoever we are bound to pray for, that we are bound to beleeve, 2 but wee are bound to pray for the pardon of our sinnes, and for our salvation, as wee may see in the fifth petition of the Lords Prayer, therefore wee are bound to beleeve it. Now strong faith is not so strong, but that it may bee shrewdly shaken in the time [Page 32] of temptation, as Davids faith was, hee saith, I am cast out of thy presence; and so Peter was shaken for the time, and yet Christ had prayed that his faith might not faile him; therefore wee see that strong faith may bee shaken, and weakned, of which there bee these occasions or reasons.

First,Foure Reasons why our Faith is shaken. Because we have given way to some sinne, and have not been watch­full to keepe the doores of our hearts shut against it but given way unto it; this will weaken strong faith: a man that is strong may catch a cold or a surfeit,1 and be made so weake, that hee cannot bee able to goe with a staffe; so a man may catch a cold, that is, hee may commit some sinne, that hee may make his faith so weake, that hee shall not bee able to stirre or feele any comfort, in respect of his offence that hee hath done.

Secondly, By the neglecting of the use of good meanes, as preaching, prayer, reading,2 and such like, so it may become weake, Mark. 3. wee read, there was a man that had a withered hand, the reason whereof was, because there were obstructions in the veines, that it could not carry downe nourishment to that hand which withered; so when there be obstructi­ons that doe hinder us, that we cannot draw downe nourishment to our hearts by the use of good meanes, our faith will bee weakned, our assurance withered and drie.

Thirdly,3 The malice of the divell, for hee will doe as the Philistimes did with Sampson, knowing his strength lay in his haire, they cut it off, and hee became weake; so the divell doth, knowing that all the strength of a Christian lyeth in his faith, therefore hee labours to weaken it, as much as may be.

Fourthly,4 The wise providence of God to humble us, to make us take the faster hold; for all that the Lord doth is but to settle us, that wee should bee the deeper rooted. As a man when hee goeth to plant a tree, when he hath set into the ground, and put earth about it, he doth shake the tree this way and that way, as if hee would overthrow and pull it up, yet all is but to settle it that it may stand the faster: so the Lord doth when hee hath planted a man, hee doth as it were pull at him, and shake him, as if hee would pull him up, and yet the Lord doth it but to settle, and ground him, that hee should stand the faster, and to make him the more constant, and therefore the people of God have no cause to be discouraged with the dealing of God.

Now come we to speake of strong faith which doth ordinarily assure a man of salvation, and of the pardon of sinnes, unlesse it be in the time of temptation: if therefore any man would know how he comes to this assurance, and what the ground is, that strong faith gathereth this assurance upon:Quest. I answer, that it gathereth it from the merits & dignity of the death of Christ,Sol. for Christ and the Crosse were our pledge and pawne; looke what wee should have suffered, that Christ hath suffered for us in our place, and in our roome, when all our sinnes were imputed to him; therefore Christs sufferings were as much in acceptation with God, as if wee should have suffered our selves, so that wee are thereby discharged and acquitted. Now from this ground strong faith doth [Page 33] draw assurance of Salvation, and of the pardon of sinnes by looking backe into the merits of Christs death: Indeed, if wee looke into our selves, and our sinnes; wee can assure our selves of nothing but death, hell, and damnation, but if we looke into the merit and dignitie of the death of Christ, then faith assureth us of Salvation and pardon of sinnes.

The Papists say,Object. that a man cannot have assurance of the pardon of sinnes, and assurance of Salvation here in this life, for this openeth a window (say they) to all disorder and loosenesse of living.

But I answere, that there be two kindes of assurance; the first absolute, the second conditionall: Sol. Two sorts of assurance of Salvation. first, absolute assurance, That whatsoever a man doth, or howsoever a man liveth, yet he shall be saved; faith doth not assure a man of Salvation, if he live in his sinnes, and doe what he list or thinke good, nay, hee is like to perish if he doe so, and he seales up his damnation; and therefore it is not absolute assurance that we have by faith. Conditionall assurance is that which the Gospell teaches, that if we repent for our sinnes, lay hold on Christ by faith, if we beleeve, then we may assure our selves that we shall be saved; but if wee have no care to repent, to beleeve, nor to walke with God in newnesse of life, then wee cannot be saved. Therefore if men say they are sure of Salvation, they must looke that they have a right ground: If a man should demand of some to know how they should be saved; and they answere, because we have not committed many sinnes; others, because wee have done no harme to any body, or because we heare the word of God: Al this were nothing, till one can ground himselfe on these two conditions, to repent and beleeve; and so to make a logicall discourse of Assurance to him­selfe from this ground that God hath said in his word, that whosoever repenteth and beleeveth shall bee saved; but I upon the search of my Conscience doe finde that I have repented and doe beleeve, therefore I shall be saved: untill a man (I say) can make this discourse, he cannot be assured of his Salvation, but when men have the assurance of Salvation from this ground, and can make such a discourse unto themselves, it is not all the divels in hell that can plucke away this assurance from them. This is a goodly comfort, that a man can assure himselfe that hee shall be saved, and that he is beloved of God, howsoever he be poore, ficke, afflicted and troubled here in this life, yet he can be perswaded that one day he shall fit downe with Abraham, Isaac, and Iacob in the kingdome of heaven, and death must be the gate to let us in.

If a man should go a long and tedious journey, and in the way should meete with many inconveniences, yet if he knew hee should be kindly entertained at his journies end, this would comfort him; so wee all are walking as it were a long journey here in the wildernesse of this world, where although we meet with many discomforts, and troubles, yet let us comfort our selves with this, that one day it will be blessed and hap­py with us, when we come at home, at our journies end, then Christ wil gird himselfe and serve us, and all the holy Patriarkes and Prophets will be ready to entertaine us. This is it that may comfort us; so Iob was [Page 34] comforted in the time of his trouble, Iob 19. 23. I know, saith he, that my Redeemer liveth; and howsoever I have trouble here, yet one day I shall see God: so David, Psal. 27. 13. I should have fainted, but that I beleeved to see the goodnesse of God in the land of the living. I should have fainted, but that for the hope of heaven, and of glory which upheld me: so Rom. 8. 36. where the Apostle saith, that the people of God were killed, and as sheepe appointed to the slaughter, saith he, yet in all these things, we are more than Con­querors; for all these troubles they rejoyced and hoped in God excee­dingly: So he burst out into this speech in a holy triumph, and saith there, I am perswaded that neither death, nor life; nor principalities, nor powers, nor things present, nor things to come, can separate us from the love of God, which is in Christ Iesus our Lord. Now strong faith you see is not so strong, but that in time of temptation it may bee shrewdly shaken; for as a strong man may catch a cold, and by dis-dieting make himselfe that he cannot be able to walke with a staffe: so a man may, as it were, catch a cold, and dis-diet himselfe by his sinnes, make himselfe weake. So David was confident in one part, Psal. 31. 14. But I trusted in the Lord; I said, thou art my God; and in another place of the same Psalme, he saith, I am cast out of thy sight: so Iob in one place was confident in peace, and rejoycing in God, yet Chapter 17. he cryeth out, Where is my hope? for though I hope, yet the grave shall be my house, and I will make my bed in the darke: I shall say unto Corruption, thou art my father, and to the worme, thou art my mother and my sister: where is now my hope? So we see strong faith is not so strong but that it may be shrewdly shaken, as ye have heard.

Now some man may say,Object. If a man may lose the feeling and comfort of his assurance of Salvation, in the time of temptation, what Comfort in this case can he have?

I answer,Answ. Foure cōsorts in want of feeling assurance of sal­vation. The first. a man may have comfort, considering these foure things: First, That there is alwayes a seede and a roote of faith left: though hee may feele the losse of the comfortable assurance, yet there is the Sanctity, and effects of faith still, there is an hatred of sinne, a love of goodnesse, a desire of the presence of God, and of his love and favour, which may be his comfort. We read Acts 20. 10. that Eutichus fell out of a win­dow, and was taken up dead, but Paul went downe, and fell upon him, and imbra­cing him, said, Trouble not your selves, for his life is in him: so we may say of all the fals of Gods people, There is life in them; This may bee their comfort, that in all their fals, there is a seed of faith, there is the sancti­tie of faith still remaining in them, this must be their stay and comfort in all their spirituall afflictions, and desertions whatsoever.

The second is,The second com­fort. that although they lose the feeling of Gods favour, yet it is not perpetuall, but for a short time: So it is said, Psal. 55. Hee will not suffer the righteous to fall for ever, and Psal. 94. 18. When I said, my foote slippeth, thy mercy, O Lord, held and stayed me up: Trees in a great winde are shaken, and beate this way and that way, as if they would breake, but if the windes goe downe and there bee a calme, they come to their former estate a­gaine; so it is in faith, in the time, of temptation we may be shaken, and carried this way and that way, but when the temptation is at an end, [Page 35] wee come unto our former estate againe, and to as comfortable appre­hension of the Love of God, and of his favor as before. so Zech. 10. 6. the Lord promised the same powerfull grace to his people, after their fals as before, for saith he, And I will strengthen the house of Iudah, and I will preserve the house of Ioseph, and I will bring them againe; for I pittie them, and they shall be as though I had not cast them off, for I am the Lord their God, and will heare them. And therefore seeing it is not perpetuall, but for a little time this may comfort them, and glad their hearts.

The third is,The third com­fort. The wise providence of God, who disposeth all things to the good of his servants. A man ye know when he plants a tree, he casteth moulds about it, puls and shakes it this way and that way, and yet it is but to set­tle the tree; so the Lord doth when he plants a man, hee puls him this way and that way, and all is but to settle him, that he may be the better rooted and grounded; as it is Rom. 8. 28. All things worke together for the good of those that love God: Therefore let a man love God, and then all things shall worke together for his good. There be strange workes of God, and some that seeme to bee against men, and yet by a secret hand of God, they are all carried and worke together for the good of them that love him: As ye see in a Clocke, there be some wheeles turne one way, and some another way, and yet all tend to one end to make the Clocke goe well; so sometimes God sends a man adversity, and sometimes prospe­rity, sometimes he deales one way with us, sometimes another, and yet all is but to draw us neerer unto him in holinesse and obedience.

The fourth thing that may comfort them is,The fourth Com­fort. that they cannot be at quiet or at rest till they have returned to the Lord againe; still there is a thirsting of the heart after God, and they cannot bee at rest till they bee returned againe: so we see David, Psal. 119. ver. ult. saith, I have gone astray like a sheepe that is lost, oh seeke me; for I have not forgotten thy Commandements; as a lost sheepe cannot be at rest, but he runnes here and there, hee cries to the sheepheard, and is not at rest and quiet till he be returned home unto the sheepfold; so the people of God, when they have gone astray, cannot be at rest till they have runne here and there, and cried to the sheepherd, they can never be at quiet till they be returned home unto God; therefore so long as a man cannot be at quiet in his fals and sinnes, but that there is a thirsting of the heart after God, and hee takes no rest till he be returned,Note. this may give him comfort: We see in nature, that if the shipmans needle be touched with the Loadstone, it cannot be at rest, nor at quiet till it looke upon the North Pole, if it be hindred with any little thing, it standeth trembling and shaking, as if it were discontented; so if a mans heart be touched and set a fire with faith in Christ, it doth alwayes gather to Christ, and if it be hindred by any meanes, it is not at rest, but it is discontented, untill it come home to him: When a man is in danger of drowning hee will fling out his armes, and catch hold of every straw to save himselfe; so we should doe, when wee perceive our selves to be in danger of hell, we should fling out our armes abroad, and catch hold of Christ, and so save our selves.

Now if any man should aske how he should recover againe,Quest. when he [Page 36] is in this estate:Sol. I answer, first, he must repent him of his sinnes, and turne to God.1 Secondly, he must cry to God for his former falling; so we see David did,2 Psal. 51. saith he, Restore me to the joy of thy Salvation, and Psal. 4. Lord lift thou up the light of thy countenance upon us. 3 Thirdly, strive against the infidelitie of thy owne heart, as David did, Psal. 42. saith he, Why art thou cast downe, O my soule? and why art thou thus disquieted within me? waite still on God. 4 Fourthly, to strengthen our faith from the former mercies and kindnesse of God, as Rom. 11. 29. The graces and gifts of God are without Repentance: And in another place, Those whom the Lord loveth, hee loveth unto the end; and therefore if ever thou canst approve to thine own heart, that God hath loved thee, he will love thee still unto the end.

The third step and degree of faith is,3 The full assurance of faith; when a man is at this top and degree,Full assurance of Faith. he is as it were at the top of the hill, for as you know that a man being at the top of an hill hee may see the whole countrey round about him, the latitude and length of it, both by sea and land; euen so when a man comes at this step and degree of faith, he shal see the latitude and length of Gods love in Christ, heaven open, and Christ ready to receive him, the holy Apostles ready to carry his soule into heaven, as Lazarus was, and all the Saints and Martyrs ready to en­tertaine him. Now this Metaphor is taken from a ship at sea, that hath sea roome enough, being past rockes and sands, and so out of danger saileth safely unto his appointed place: even so when a man is come to the full assurance of faith, he is past all danger, he saileth safely towards God, and joyfully even untill hee come to heaven. This is the most joyfull and blessed estate that any man can have, or bee in here in this life; but this is not the case of many, for a man comes to this by degrees, and it is a long while ere he can attaine unto it, and many doe not feele it untill the time of their death.

Now having spoken of the degrees of faith, we will in the next place speake of the Effects and Fruits of faith; Gal. 5. 6. for as the Apostle saith, Faith worketh by love; it is not idle in a man nor lyeth still, but sheweth it selfe by good effects, and fruits, for there is nothing in the world can save a man, no outward thing, neither circumcision, nor uncircumcision, but only faith, which worketh by love: In a Clocke when the great wheele stirres, all the little ones will stirre, because they doe depend upon it; so faith is the great wheele in the life of a Christian, that if it be stirred, it will move all the rest of the wheeles, all the rest of our graces. It is said Iames 2. Shew me thy faith: For many will talke and say they have faith, but if you have faith, Oh thou man or woman, shew me thy faith, make declaration of it, for if thou canst not shew mee thy faith by good effects and fruits, it is to be suspected, that it is not true faith: If one lay a little straw on the ashes, if there be any live-coles, they will catch hold on the straw; so if there be faith in us, it will shew it selfe by the fruites and effects: Mat. 9. 2. it is said, that Christ saw the faith of the sicke man, and of those that brought him; why, could Christ see their faith? could he see into their hearts? Yes: but hee saw also their faith, because it did shew it selfe by the effects & fruits; wherefore if you have not a faith at­tended [Page 37] with good fruits and good effects, it is not true faith. It is a good observation of a learned man, saith he, A man that goeth upon a ladder to serve a Mason, he must have two hands, one to hold by, and another to give up Morter, and Bricke, and such like; so, saith he, a Christian must have two hands, hee must have the hand of faith to lay hold on Christ, to save himselfe, and hee must have the hand of charitie to give out things to his brethren: So we see the faith of a Christian must bee attended with good effects and fruits, as yee have heard.

Now the fruits and effects of faith are many, but I cannot stand to shew you them all; and therefore I will onely point at the chiefe, which the Apostle Paul doth aime at, Hebrewes 11.

First,Effects of true. Faith. that faith makes a man offer a better sacrifice to God than others; this is shewed by the example of Abel and Caine; the Apostle telleth us that his was greater than Caines: 1 Gen. 4. 1. it is said, that Abel did offer of the first fruits of his sheepe, and of the fat of them, and Caine of the worst; they did both offer sacrifice, what was that then that made the diffe­rence? the Apostle telleth us that faith made the difference, for Abel beleeved that God had pardoned his sinnes, that God would save him and blesse him, and bestow upon him all things needfull in this life, and heaven and happinesse in the life to come, and therefore hee thought nothing too good to offer unto God; but Caine he had not faith, he did not beleeve that God would save him and blesse him, hee had no hope of heaven, nor no hope of the pardon of his sinnes, hee did not beleeve that God did love him, and therefore hee thought any thing good enough for God. So it is still, faith doth make a man offer a better sacri­fice, and a greater than others; for when men beleeve that God hath pardoned their sins, that they shall be saved, enjoy heaven and happines, bee blessed in this life, and in the life to come, then they thinke all the service that they doe is too little to such a God that hath loved and be­stowed such blessings upon them, they satisfie others, yet they cannot satisfie themselves, because God will infinitely acquit them; if they had a thousand bodies and soules, all were too little to doe service unto him. David saith in the 1 Chro [...]. 22. 14. Now behold, according to my po­verty have I prepared for the house of the Lord, an hundred thousand talents of gold, and a thousand thousand talents of silver, and of brasse, and iron passing weight, for it is in abundance; I have also prepared timber and stones: here we see that David did accompt all this as nothing in regard of God. So Matth. 26. Mary Magdalen brought a costly boxe of oyntment, she broke her boxe, and powred forth her oyntment on Christ, she thought nothing too good or too deare for him: thus much Christ instructs us in the Gospell, that when wee have done all wee can, yet wee are unprofitable servants.

It is a good saying of S. Bernard; saith he, it is an infinite debt that we owe unto God for our redemption; if all the lives of the sons of Adam were in one man, and all the vertues and good things that were in all the Patriarkes and Prophets, and all the holy men, yet all were nothing to doe service unto him; yea saith hee, for mine owne part, I have but two [Page 38] farthings to pay the Lord withall,Bernards two farthings. and they bee farthings of the least size and measure, my body and my soule; nay indeed, saith hee, I have but one farthing, and that is, my good heart, and my good will: thus faith makes a man offer a better sacrifice than others, because the men of this world doe not beleeve that their sinnes bee pardoned, and have not hope of heaven, they thinke a little will serve to please God, a little prayer, repentance, and a little care; this doth shew that it is not true faith, for if a man have true faith, hee cannot pray enough, bee carefull enough, take too much paines, all will bee too little that hee doth in the service of God.

The second effect of faith is,The second effect of true Faith. that it maketh a man exceeding carefull to please God, and to walke with him: as is shewed in the example of Henoch, of whom it is reported, Gen. 5. 24. that hee pleased God in his courses, for hee beleeved that hee should lose nothing, but bee well rewarded for it, it was not in vaine to walke with God, to please him, and praise him: so it is still, if a man beleeve that God is a rewarder of all them that seeke unto him, they will let all goe, and desire to please God in their courses; this was that made David say, Psal. 119. Teach mee thy way, and I shall walke in it: and Psal. 56. 13. For thou hast delivered my soule from death, and [...]lso my feet from falling, that I may walke before God in the light of the liuing: Micha 4. 5. For all people will walke every one in the name of his God, and wee will walke in the name of the Lord our God for ever and ever: therefore if men bee not carefull to walke with God, to leave their corrupt cour­ses, they have no faith. And because every man will bee ready to catch hold on this, and to say they walke with God: (then I answere) If thou walkest with God, thou must leave some markes and prints behinde; so if we walke with God, we must leave behinde us markes and prints: we read 2 King. 7. 15. That when the Israelites went after the Syrians unto Iordan, loe all the way was full of cloathes and vessells, which the Syrians had cast behind them: so if we walke with God, all the way that we goe, shall leave markes behind us of patience, of faith, of holinesse of life, till we come at Iordan, viz. till wee come to die; where men have not walked with God, there is not any prints or markes left behind them.

The third effect and fruit of faith is,The third effect of true Faith. That it will let all goe in the matters of this life, and provide for saving of thy soule: this is set forth unto us, by the example of Noah, Gen. 6. that builded an Arke for the saving of himselfe, and his houshold, when others were busie about their plea­sures, sports, and following their worldly profits, hee applyed himselfe to make an Arke; what was the reason of it? because he had the faith of these two things:

  • 1 That God would bring a floud.
  • 2 That he would save him by this meanes, by the Arke.

First,1 hee did beleeve that God would send a floud for the drowning of the world; for as there was a time of mercy, a time that God did patiently forbeare them; so hee did beleeve that there would be a time of judgement when the Lord would punish the wicked and the ungodly.

[Page 39] Secondly,2 he was perswaded that when others did perish, he should bee saved, nor by carrying him above the clouds, nor by inclosing him in the waters, or to make him walke in the dry land, as the children of Israel did; but hee did beleeve that God would save him in the Arke, so a Christian must bee perswaded and settled in the assurance of these two things: first, that God will send a floud of destruction, a floud of fire upon the world, and that as there is a time of mercie, so also there will bee a time, and a day of judgement, a time to call them to an ac­compt for all their sinnes. Secondly, wee must bee perswaded, that there is no other meanes to bee saved but onely by Iesus Christ; and when a man is setled in the faith of this, it will make him let goe all, and lay hold on Christ, that he may bee saved in the day of judgement. The Apostle saith, Phil. 3 8. Hee accounteth all things but to bee dung and drosse, that he may be found in Christ; as if he should say, Let the world goe, take it with all the pleasures and profits, I accompt it but dung and drosse that I may winne Christ, and be found in him. So Acts 26. 7. he sayes, Whereunto our twelve tribes, instantly serving God day and night, hope to come to the resurrection, and so stand with joy and comfort before God. So if once this be settled in our hearts, that there is no other meanes to bee saved, but onely by Christ, then a man will bee contented to let all goe, and lay hold on Him, that so hee may be saved and stand with joy and comfort before God:Gen. 19. we see in Genesis, that when Lot went out of So­dome, the Angels did haste him, that he might not looke backe againe to his pleasures, and profits, and goods, that hee had left behind him; what was the reason of it? that seeing God had given him the meanes of saving of himselfe, he would apply himselfe to it; where there is not this affection, it comes not into ones heart nor his thoughts all his life long, to consider how he shall be saved, and be contented to let all goe, and apply himselfe to the meanes.

The fourth effect is,4 to obey the calling of God whatsoever it cost: this is shewed unto us in Abrahams example,Effect of true Faith. when the Lord called him out of his countrey, and from his kindred, he did not hang upon them, but he lost all, and obeyed Gods Commandement: so if a man hath faith in God, call him to any service or dutie, call him out of his sinnes, or call him out of the world, he will be contented to let all go, and obey God, whatsoever it cost him, and what troubles soever he endureth. So wee see Matthew, when Christ called him, left all his profits, and followed him; and so in Matthew 4. when Christ called his other disciples, they left their fishes, nets, and followed him: so if there be faith in us, we wil obey God whatsoever it cost us; therefore when men will not come out of their sinnes, but sticke in them still, there is not this effect of true faith in them, howsoever the divell may perswade them to have it.

The fifth effect of true faith is,5 That it will make us live like Pilgrimes herein this world: Effect of true Faith. to dwell in our houses like strangers ready to depart, and leave all, as the Patriarkes did, who accounted themselves as Pil­grims, and strangers here, and heaven to be their home, this is a great worke of faith. Now in foure respects wee must live like strangers, [Page 40] and Pilgrimes here in this world.

First,In foure respects we are Pilgrims here. a Pilgrime hath not his heart (as you know) settled upon the king­domes and countries that he passeth through, but his minde is set at home; and if he comes where men be dauncing,1 and taking their pleasure, hee doth not attend it, his minde is of his journey; if he come where men be at play, either in fencing or any other sporting, he doth not minde it, but his desire is bent only on his journey: so we should be like Pilgrims and strangers, in this respect, our hearts should not bee set on the king­domes and countries we passe through, they must not bee set on this world: If a man come where pleasures be, hee must not have his heart intangled with them, or attend on them, he must not minde them, but his bent must be set on his journey, and his home. I have shewed you heretofore a pretty story of a man travelling to Ierusalem the holy city, who as he travelled, came to a city where hee saw mustering of men, trayning of souldiers, and running of horses, and hee being delighted therewith, thought to have tarried there, but this came into his minde, this is not the holy land, nor the holy city; so away he went: Then hee came to another city, and there he law dauncing, and sporting, and ma­ny delights, and he had thought to have tarried there, till this came in­to his thought, this is not the holy land, nor the holy city, and so he de­parted thence; then he came to another city, where he saw goodly hou­ses, fine women, good cheere, where he thought to have tarried, but he remembred this was not the holy land, nor holy city: so a Christian must doe, when hee comes at the pleasures and profits of this life, his heart must not bee intangled with them, but this must come into his minde, that this is not the holy land, nor the holy citie that we looke for.

The second respect is, to please the Lord of the countrey especially, and the Lord of the soile, 2 that he is to passe through, that so he may be at peace: so it must be our care to please the Lord of the soile and countrey, that wee passe through; and seeing God is the Lord of the Earth, it must bee our care to please him, that so wee may with peace passe through this earth to heaven, lest we be arrested and stayed in our journey.

The third respect is, that a Pilgrime is ever hasting, what company soe­ver he comes in,3 he is still gathering home, whatsoever hee doth, his minde is of home: so we should be like Pilgrimes in this respect, that what company soever we come into, or whatsoever we doe, our minde should still be gathering home; as in the Philip. 1. 23. the Apostle Paul desireth to be dissolved, and to be with Christ: Iob 14. 14. saith, All the daies of my appointed time, I will waite till my change shall be.

The fourth respect is, that a Pilgrime hath no care but this one, to have so much foode, 4 as may serve him in his journey, till he come at home, that so he doe not starve: so seeing we are strangers and Pilgrimes here in this world, this must teach us to be carefull to get so much food, knowledge, faith, as may serve us till we come at home, be brought to heaven and happi­nesse; there is much talke of faith, and many thinke that they have it, but when God shall bring us downe to the waters, as Gideon did his [Page 41] men, we shall finde but a few to have true faith, if wee try our selves by these effects.

SERMON. IIII.

IOH. 14. 1.‘Ye beleeve in God, beleeve also in me.’

WE see in nature, that rivers runne, till at length they run into the Sea: Even so wee have runne upon many points of Faith, till now wee are come into an Ocean Sea of Faith: The great Object thereof God in Tri­nitie of Persons considered. We have spoken

of the of Faith.
  • 1. Vtilitie
  • 2. Kindes
  • 3. Nature
  • 4. Degrees
  • 5. Effects

And now lastly we come to the 6. Extention and Object of it.

The Object of Faith in the largest measure, is to beleeve the whole Word of God, and not to deny any point of it; But the Object of sa­ving faith, and of our holy Religion is comprised in the Articles of our Creede: The summe whereof is first to beleeve in God, distinguished into three Persons; Father, Sonne, and Holy Ghost; and that this God hath gathered a Church, or a Company of people out of this world, on whom he will bestow his graces here in this world, and glory in the life to come: this is the summe of the faith, that wee are justified and saved by. And if any deny, but one Article of this faith, he doth, as it were, rase the foundation, deny the Faith, and destroy it: in a house, a man may pluck downe a sparre, or pluck a lath off, and the house may stand, but if they take away a maine pillar, or rase downe the foundation, the house will fall: so it is in faith, a man may deny some points of Faith, which be not the foundations of Religion, but if he doe denie any of these articles that are comprised in the Creed, any that are the grounds, he denies all; as it is said of some that they destroyed and denied the faith, when indeed they denied but one point of it.

The first point is, To beleeve in God. Now God is to bee considered two wayes:

  • 1. Absolute in himselfe.
  • 2. By Relation to us.

Five things we are to beleeve concerning God, as he is absolute in himselfe.

  • [Page 42]1. That there is a God.
  • 2. That there is but one God.
  • 3. The true God.
  • 4. Our God.
  • 5. That we shall be the better for him.

And therefore wee put (our selves, our soules and bodies, and them that appertaine unto us) our trust and confidence in him.1 First,That there is a God. wee beleeve that there is a God, for although wee doe not see him, or feele him, yet wee beleeve it through the light of nature, and the light of the spirit: This is the foundation of all Religion, which foundation if it bee once laid, that there is a God, then the heart of man will bee ready to beginne and to looke after Relgion, and I doe not doubt, but that if a man come once to this, to beleeve there is God, then it is an easie matter to bring him to this, that this God must bee served, feared, and honoured:Note. I doe not insist in this, because I doubt or thinke that any doubt of this, whether there bee any God or no, but because there be some remaines and remnants of blindnesse and ignorance in us, the divell also having his temptations; but I doe in this, as men that have planted young trees, they shake the trees, and tread the moulds downe to settle the tree: so I doe as it were tread downe the moulds and settle the tree, even you the more in this point that there is a God. Which we may prove by these five things:

  • 1. By the workes of God.
  • 2. By the place where he is.
  • 3. By the nature of the Creatures.
  • 4. By our conscience.
  • 5. By our experience.

First,1 by the works of God, Rom. 1. For the invisible things of him; his eternal power and Godhead,The workes of God prove a Deity. are seene by the creation of the world; so the workes of God declare there is a God. Now the workes of God are of two sorts: 1. The workes of Creation. 2. The workes of Government.

First,1 the workes of Creation shew there is a God; the Creatures could not make it,The workes of Creation. the birds and beasts could not, nor man could not, for, then the part should make the whole; nor it made not it selfe, but it was God that made it. If a man should come into a strange Countrey, and see a number of goodly houses, and yet see no man there, he would not say that the birds and beasts built them, but he would thinke that it was some greater power (that of men) that built it: so when wee see this goodly frame of heaven and earth, shall we say that the birds and beasts did make it, or man? Nay, it was some greater power, even that of God. Origen saith, that if we should aske the Creatures who made them, they, if they could speake, would tell us, that God made them, and framed them: If (saith he) we should aske the heavens, who made them, they would say God; If the earth, who made it, it would say, God made me, and framed mee; and so all the Creatures in the world, if they could speake, would tell us that God made them.

[Page 43] Now as the workes of the Creatures shew that there is a God,2 so doth the workes of government shew it in the excellent wisedome appearing to carry all things in their natures, and operations, to their ends: The workes of Government. For if God should not uphold them, they would runne to Confusion; therefore that every Creature continues in his nature, operation, and is carried to his end, this doth shew there is a God. If a man should looke on a Clocke, and see the turning of the wheeles, the striking of the hammer, the hanging of the plummets, hee would say there were some Clocke­maker, that did make, order and governe it: so when we looke on the Creatures, and see every thing in his nature, and in his course, we must say that there is some Divine power that doth it; which is God: If one should be one the top of an hill, and from thence see an army of men in companies, bands, ranckes, and squadrons, with their faces bent one way, turning and marching forward, he would thinke there were some great captaine there, that did order and governe them; so when wee looke upon the Army of the Creatures, and see them in their ranckes, armies and orders, we must say there is some divine power that orders all, which is God.

Secondly,2 the place of God doth shew there is a God: every place is in regard of something contained in the place,The place of God. and there is no place but it is reple­nished, and there is nothing but hath respect to something contained in the place; as a Chaire being set in some roome it is for some to sit in, so no place is voyd; If we looke into the sea, that is filled and replenished with fishes, the fields with beasts, the ayre with birds, hell with di­vels, then heaven cannot be voyd; for if all places be made in respect of something, and be replenished, then it is impossible heaven should bee void. If a man should come into a strange countrey, and see a number of goodly houses, and one should exceede all the rest, for fine building, being greater and beautifuller than all the other, he would say, sure the Lord of the Country dwelleth in that house: so when wee shall looke on the houses of all the Creatures, and see one house exceed all the rest in beautie and splendour, who would not say surely this is Gods house; the Lords house of the countrey? If one should bring out an Atheist, and aske him whose house is this, and shew him the Sea, hee would say it were the fishes; and if one should shew him the earth, and aske him whose house that were, he would say the wormes; if one shew him the fields, and aske him whose house that were, he would say the beasts; If one should shew him the sky, and aske him whose house that were above the Sunne, the Moone, and the Starres (the heavens) he must needs be convinced that it were Gods, so then the very place where God is may shew us there is a God.

Thirdly,3 wee may prove there is God; by the nature of the Creatures, and that two wayes:By the Nature of the Creatures.

  • 1 By their Motion.
  • 2 By their Multitude.

First,1 by their Motion, for there is nothing moved, but it must bee moved by something;Motion. for as the Philosophers say, There is nothing moved, [Page 44] but it is by some unmoveable thing: As for example these inferiour bodies upon the earth are altered and moved by the ayre and other elements, and the elements by the influence and motion of the Sunne, Moone, and other heavenly bodies, and these Planets are moved by the highest Orbe, or Spheare of al, called Primum mobile, the first moover: now if one should aske, who mooveth that? an Atheist must needes confesse that it is God; so then the very mooving of things doth shew there is a God.

Secondly,2 Multitudes come from unites: as many rivers come from one sea,Multitudes. leaves from one stalke, veines in the body from one liver, arte­ries from one heart, many sinewes from one braine, and innumerable beames from one Sunne; so all multitude of things and creatures come from one unitie, which is God; therefore the multitude of crea­tures doth shew there is God.

Fourthly,4 wee may proove there is a God by our owne conscience; for conscience carrieth its eyes directly unto God,By Conscience. it regardeth not man, nor looketh to his law, but directly looketh to God, so that conscience is, a meere respect unto God; which although it may bee corrupted, yet it cannot bee extinguished, for every man hath a witnesse in his owne bosome, that there is a God. Hence wee gather, no man can bee an absolute Atheist in regard of judgement; indeed in regard of affection hee may bee for a little season, yet hee cannot be quite ignorant that there is a God, as long as there is conscience in him: this is a great matter that God hath given us conscience so that wee cannot lose him, hee hath set it up as a light to direct us to him, and to shew that there is a God.

The fifth thing whereby wee may proove there is a God,5 is, By our owne experience: By our owne Experience. for the more wee have served God and obeyed him, the more wee have found his blessing to bee upon us; and the more wee have sinned against God, and disobeyed his word, the more wee have found the hand of God against us, to punish and afflict us; therefore although wee had not a Bible to tell us there were a God, yet our owne experience doth say that there is a God, finding his hand against us, when we sinne against him; and his blessings upon us, when wee serve and obey him. So Esai. 43. 12. it is said, I have declared, and I have saved, and I have shewed when there was no strange God among you, and therefore you are my witnesses, saith the Lord, that I am God. Thus our owne experience may tell us that there is a God.

The use of this is,Vse 1. first, that seeing there is a God, then fie upon the Atheists that say there is no God: hee that saith there is no God, that man is the wickedest sinner in the world, for a theefe taketh away but our goods, a perjured person our lands, a murtherer our lives, but an Atheist takes away God from us: Ioh. 20. when Mary came to the sepulchre, and found not Christ there, she wept, and said, They have taken away my Lord, and I cannot tell where they have laid him; as if shee should have said, they have taken away my Lord, in whom all my comfort and all my hope was laid up: so wee may say of the Atheists, [Page 45] they have taken away God from us, in whom all our comfort and hope is laid up; therefore an Atheist is the most wicked creature that is, because hee takes away God from us. By the law of the land, if a man bee condemned by twelve men, hee must die the death, but worthily may hee die, that is not onely condemned of twelve men, but of twelve thousand creatures. If a man doubt there is a God, let him step but one step out of this life, and hee shall feele there is a God; Chrysostome saith, if thou doest not beleeve there is a God, what doest thou O man in the house of God? (saith hee) pay thine hire, and get thee out of his house, tread not on his ground, feede not of his creatures, but get thee another place.

Secondly,Vse 2. seeing there is a God, why doe a number of men live as if there were no God at all? men cry out of the Atheists that say there is no God, and thou saist there is a God, and yet doest not serve and obey him: here is the difference betwixt thee and him; thou art an Atheist in practice, and hee is an Atheist in judgement, so although thou doest acknowledge in judgement there is a God; yet in thy practice thou doest deny him. The Apostle Paul saith, Tit. 1. 16. They professe that they know God, but by their workes they deny him, being abhominable and disobedient, and unto every good worke reprobate.

Thirdly,Vse 3. seeing their is a God, it is a sure thing that every man should looke after God, and labour to serve and worship him, to give him that glory which is due, for he is the fountaine of all our comfort. It was the condemnation of the world, Rom. 1. when men knew there was a God, yet did not worship and give him that glory which was due unto him: so this is the condemnation of the world still, that when men know there is a God, they doe not worship him, and give him that glory which is due. If a man dwell in the Kings house, and yet will not come at the kings Leetes to doe him service, hee shall bee turned out of the kings house and service▪ so if wee dwell here as in Gods house, he being our Land-lord, if wee doe not performe our service and duty to him, giving him his due, it were just with God to turne us out of his house and home. Wee see the creatures obey God, and doe that they were made for, even those that have not that sense, reason, or know­ledge that wee have, being guided by the instinct of nature onely, whereas wee, having knowledge, sense, and faith, doe not obey God, and give him that honour that is his due, but neglect and despise him from day to day. It is a laudable custome among us, that before wee beginne the harvest, wee beginne in the Temple, and that for two causes:

  • 1. To acknowledge the Soveraignty of God.
  • 2. That wee may shew wee desire to enjoy these blessings, but with his love and leave.

Esai. 38. 12. The life of man is compared to a Weavers Warpe, which the beame windes up, and so is filled, which if they doe not fill, it is found full of flawes, bancks, bracks and gaules, when it is cut off: so our life is the warpe, and every day is as the beame to winde up somewhat [Page 46] of the life wee live. Wherefore every day wee must bee doing some­what to fill our warpe, lest when wee bee cut off, wee should not bee found filled, but full of bracks, gaules, and flawes. Now to helpe you this way, wee have spent a great deale of time in the doctrine of faith and repentance, which bee the fillings of our lives, therefore let us not passe a day without renewing of repentance and faith.

Secondly,2 wee beleeve that there is but one God: as it is, Deut. 4. 39. Vnderstand therefore and consider in thine heart, That there is but one God. that the Lord is God in heaven above, and upon the earth beneath; there is none other; And 1 Cor. 8. 4. Wee know that an Idoll is nothing in the world, and that there is no other God but one. So 1 Tim. 2. 5. For there is one God, and one Mediator between God and man, the man Christ Iesus: thus wee see there is but one God. The heathen had a number of Gods, the Romans had great Gods and little Gods, the Grecians had heavenly Gods and earthly Gods; Gods for the sea, and Gods for the land; but wee beleeve there is but one God. Athanasius hath a pretty saying, an instrument that hath many strings, take many men to strike the strings, and they have no order, consent, or sweet harmony betweene, but take a man that hath cunning and skill to strike upon the strings, then there appeares a sweet order, consent and harmo­ny; so, saith hee, this world and the creatures bee as it were an instru­ment with a number of strings, take men to strike upon the strings of the creatures, then there is no order, nor consent amongst them; but let one God strike upon the strings of the creatures, and then there is a sweet consent and agreement betweene them. Now if a man should say, why is there not more Gods than one? This were a frivolous question, we acknowledge divers persons, and but one God in substance, essence and power: wee read, 1 Ioh. 5. 7. There bee three that beare record in heaven, the Father, the Word and the holy Ghost: and these three are one. A good Divine doth thus illustrate it: water is but one thing in nature, and yet hath divers beings, as it is in the fountaine, as it runnes into the river; & as it is conveied home to the house in pipes, payles, or buckets: so the three persons are one in nature, and essence, but it is in the Father, as the Fountaine; in Christ, as the River; in the holy Ghost, as a pipe or a payle, to convey, and bring it into our hearts. So it is in a diverse manner, but all one in essence, substance, nature and power.

The uses are,Vsesi. first, seeing there is but one God, wee must take heed wee make not many Gods, that wee make not a God of our pleasures, of our goods, of our bellies, or of our sinnes: as the Apostle complaines, Phil. 3. 19. Whose belly is their God, and whose glory is their shame, who minde earthly things.

I,Obiect. but some man may say, is there any man so bad, to make his plea­sure, his belly, his sinnes, and his goods, his god?

I answer,Sol. it may be proved by these two Evidences: First, whatsoe­ver he loveth above God,1 that he maketh his god, but it is evident that many a man loveth his pleasures more than God,Evidence. or his goods, or his belly, or his sinnes, and therefore hee maketh them his gods. If a man should set a Childe betweene two men, let them both call the childe, [Page 47] and looke which the childe loveth, unto him will the childe runne: so let a man be set betweene God and his pleasures, God and his mony, God and his sinnes, which now a man runnes unto, that he loveth best: so it is evident that men make these things their god.

Secondly,The seemd evi­dence. whatsoever a man takes most paines for, that he makes his god. But it is evident that men take more paines about their pleasures, and money, than they doe about God, and therefore they doe make that their god. Chrysostome saith, Aske not thy tongue, whether thou lovest God or no, or takest more paines about thy pleasures, money, belly or thy sinnes, than for him: But aske thy life and conversation, and that will tell thee, that thou lovest thy pleasures more than thy God: therefore he that saith, he loveth God, and yet loveth his pleasure more than God, he lyeth: hereby we must take heede that we doe not set our profits, and our pleasures in the roome of God.

Secondly,Vse 2. seeing there is but One God, wee must labour to bee one as he is One; For Gods labour is to bring all the decaied Creatures to be one, as hee is One; It is the Devill that brought in division, and set man against God, and one man against another, but God laboureth to bring all to one: though we cannot be all one in substance, yet let us la­bour to be one in affection; as it is said,Act. 4. 32. that the number of them that belee­ved were of one heart and of one mind, so we must labour to be of one heart, and of one minde, Ephes. 4. 5. It is said, There is one Lord, one Faith, one Bap­tisme, one God, and Father of all: so Mal. 2. 10. It is said, Have we not all one Father? hath not one God made us? why doe we transgresse every one against his brother, and breake the covenant of our Father? Therefore seeing God is one, we must labour to be one as he is one, Ezek. 37. wee read how the Prophet saw a number of bones lye scattered here and there, but when once the Word of God came amongst them, they ran bone to his bone, si­newes grew upon them, and flesh on the sinewes: so howsoever we be scattered in our affections, yet if the Word of God come amongst us, we bee one as God is one, straight way we runne together, and be made one, though not in substance, one, yet in affection, heart and minde.

The fourth use is,Vse 4. that seeing God is one, therefore there is but one meanes of life and salvation; as Rom. 3. 30. For it is one God who shall ju­stifie the Circumcision by Faith, and the uncircumcision through faith. There is but one meanes, whereby he gathereth all men unto him, so that the best and holiest men that ever were, are saved by the same meanes, that the meanest and poorest are, and the greatest sinner is saved by. It is an opinion of some, that they shall be saved in what Religion soever they professe, but this cannot be, because there is but one meanes of the sa­ving of all men. There was but one Tree of life, one Doore in the Arke, one high Priest, one Mediator betweene God and man, and therefore there is but one way to life and salvation: if we be out of that way, wee are in the way to damnation. Therefore we must doe as a man in a journey, O Sir (saith he) I am in a way, but whither doth this way lead, if he be told it leadeth to the kings court, where he shall have great favour shewed, or to a garden of pleasure, or a place of Comfort, then he will goe on [Page 48] cheerefully; but if he be told that it leadeth to a prison, a dungeon, or to a place of torment, he will stay and goe no further: so should we say, O sir, we are in a way, but whither doth it lead? If to heaven, to Gods favour, to joy and comfort unspeakeable, then we may with comfort go on; but if we be told, that the way we walke in, leadeth to hell, destructi­on, and to torment, we should make a stand, and go no further, therefore seeing there is but one way to life, every one should labour to walke in that way.

Thirdly, 3 we professe that we beleeve he is a true God; True, first in regard of his Nature:He is a true God in regard of his Nature. secondly, in regard of his properties.

First, he is a true God in regard of his Nature, for he is of a spirituall & no bodily substance;1 there is no extention of his parts, he doth not con­sist of parts, as we doe, but he is of a spirituall substance, as Ioh. 4. 24. God is a Spirit.

Secondly,2 he is infinite in time, and in place, there is no bounds nor limitations of him, he cannot be comprehended; as it is Psal. 145. 3. Great is the Lord, and most worthy to be praised, and his greatnesse is incomprehensible; so that his wisedome, power, justice, and mercy no man can compre­hend.

Thirdly,3 he is the fountaine of all good things, so that whatsoever good things the Creature hath, it is from God; For by him we live, move, and have our being, and breathing, as it is in Acts 17. 28. God doth give a being to us; he hath a being of himselfe, and therefore he hath no need of us, he is not the better for our prayers, nor the service wee doe him, but we be the better for it; and therefore every one when he conceiveth of God, must see he hath a right apprehension of him, hee must so con­ceive him, as he hath revealed himselfe in his Word, or else hee setteth up an idoll of his owne in his heart. The heathen did deride Christians, asking them where their God was, and bidding them shew their God, for they could shew theirs in such a Church, and such a place. Saith the Christian, I cannot shew thee my God, for he is a Spirit, and cannot bee seene, and therefore he is the true God; yours may bee seene, therefore he is not the true God; but (saith he) if you would see my God, get you the eyes of faith, and I will shew you my God. Men that have weake eyes, get them eyes of a Chrystall glasse, and then they see a number of things, that they could not see before: so, when we cannot see God, we should get Chrystall eyes, the eyes of Faith, and then wee shall see that we never saw before. A number of people in the world cannot see God in the fields, in their publike meetings, in their houses, but let them get the eyes of Faith, and they shall see him very comfortably.

Secondly,God is true in his Properties. as we beleeve God to be true in Nature, so we beleeve God to be true in his Properties; He is a powerfull, a wise, a just, a mercifull, a loving God. And therefore if wee beleeve that God is powerfull, why then doe wee not trust in him? If hee bee wise, why be we not guided, and governed by him? If he bee just, why doe wee not beleeve him in his promises? And why are wee not affraid of offending him? If hee be mercifull, why should we despaire? But a number of men take away [Page 49] the power of God,SERM. V. for (as the children of Israel in the wildernesse, said, Can God prepare a table for us?) so they say, Can God helpe us in sicknesse? Can he helpe us in affliction? so likewise they presume to sinne, and so take away the justice of God, for though hee brings his judgements to light every day, yet they will not learne to feare, and be ashamed. And so they soothe themselves as the Prophet complaines, That every one that doeth evill, is good in the sight of God, or he delighteth in them, or say where is the God of Iudgement? so they take away wisedome and mercy from him, as was shewed out of Ieremy. But a Christian must beleeve the properties of God, that he is powerfull, therefore to trust and relye upon him; Iust, therefore to beleeve his promises; wise, therefore to be guided by him. We may see a worthy example hereof in Hezeki­ah, 2 King. 19. 15. When Senacherib went against Ierusalem, he told them that hee had destroyed such and such places, and countries, and their goods; and shalt thou be delivered? Then Hezekiah came before the Lord, told it him, spread the writing before him, and prayed to the Lord.

Thirdly,Fourthly, that God is our God. we beleeve that God is our God by the meanes of Christ; this is the maine point of all, not to beleeve God in generall onely, but to bring him home to our selves, and to be perswaded that he is our God: so the holy people (as Esay shewes) said, This is our God, we have waited on him, and he will save us. If he be our God, that then whatsoever is in him, as his power, wisedome, mercie, justice, love, and goodnesse, it doth ap­pertaine to us, wee shall have the benefit; this faith is a comfort, and that which God respects; Thomas could have no comfort of his Faith, till he could say, My Lord and my God; and Christ, when he would com­fort his Disciples at his departure, saith, Goe tell my brethren, I ascend to my God, Ioh. 20. 27. and your God, to my Father, and your Father: so if once a man come to this, that he can perswade himselfe that God is his God by the meanes of Christ; this will comfort, and give him more peace, than the world can yeeld.

The use is, that seeing God is our God, therefore we should respect and love him, and be desirous to please him in our courses: Mich. 4. 5. For all people will walke every one in the name of his God, but we will walke in the Name of the Lord our God for ever and ever: therefore as we doe professe that God is our God, we must labour to please him in all our courses, be loth to doe any thing that may displease him: It was the speech of Deli­lah to Sampson, Simile. Iudges 16. 15. How canst thou say, thou lovest mee, when thy heart is not with me? so how can we say, that we love God when our cour­ses shew to the contrary: it is a pittifull thing to see how men doe not regard God, they doe so toile themselves with their labours, that so soone as they be set in the Church they are fallen fast asleepe; men pro­fesse they beleeve God is their God, and yet doe not respect nor serve him. In the 1 Sam. 9. mention is made of Samuels feast unto the people, where one speciall dish given before unto the Cooke is brought forth, it was a shoulder set up onely for the king, that none but he should have it;Simile. in like manner it should bee our wisedome so to spend our strength [Page 50] about the world in the weeke time,ARTIC. I. that we reserve a part for the Lords Sabboth, to doe him service with.

Hitherto God hath beene considered as he is in himselfe; now wee come to speake what God is in relation: and there is a twofold relation of God:

  • 1. To the Trinitie.
  • 2. To the Creatures.

First, God stands in relation to the three Persons, for I beleive in God, stands in relation to the Father, to the Sonne, and to the Holy Ghost. Here are foure points of Faith to be beleeved:

  • 1. That there is a distinction of Persons in the Godhead.
  • 2. That there is a divine Person called the Father.
  • 3. That he is the Father of Christ.
  • 4. That he is our Father by the meanes of Christ.

First, we beleeve that there is a distinction of Persons; for though there be but one in Substance, Essence and Power, yet there bee three distinct persons subsisting in one Godhead, as 1 Iohn 5. 7. There be three that beare record in heaven, the Father, the Word, and the Holy Ghost, and these three are one; and so Matth. 28. in the charge that Christ gave his Disciples, when he sent them out to preach in the Name of the Father, the Sonne and Holy Ghost: and elsewhere the Scripture doth teach distinction of Per­sons, as Ioh. 5. 30. I can doe nothing of my selfe, as I heare, I judge, and my judge­ment is just, because I seeke not mine owne will, but the will of my Father that sent me: so Iohn 14. 26. But the Comforter, which is the holy Ghost, whom the Father will send in my Name, he shall teach you all things. So then wee see plainely that the Father is a distinct person from the Sonne, and the Sonne a di­stinct person from the Father, and the Holy Ghost a distinct person from the Father and the Sonne. There is a difference betweene the Faith of a Christian, and a Turke; the one beleeveth in one God, distinct in three persons, the other in one God, without distinction of persons.

Now there bee two grounds that overthrow this opinion of the Turkes: first, it is a rule in Divinitie, that whatsoever as God reveales himselfe to be,The first ground to proove a Tri­nity of Persons. so we must beleeve he is; but God hath revealed himselfe to be one God, and three Persons, therefore so we must beleeve; for no man can dive into the bottome of God, to know what he is, but he must reveale himselfe to us; so Ioh. 1. 18. No man hath seene God at any time, the onely begotten Sonne of the Father, he hath revealed him: and 1 Timoth. 6. 16. saith the Apostle (speaking of God) Who onely hath immortalitie, and dwelleth in the light that no man can attaine to, whom never man saw, neither can see, unto whom be honour and glory everlasting, Amen. And therefore as a man going into the Sea, in danger, or to swimme, so farre as his Corke will carry him up, so farre he may goe safely, but if this faile to carry him up, he makes a stand and ventures no further: in like manner, so farre as our Corke will carry us up, so farre we may walke safely, so farre as we have warrant out of Gods Word; but if we have no war­rant out of Gods Word, let us make a stand and goe no further: there­fore [Page 51] as God hath revealed himselfe, so we must beleeve; but he hath re­vealed himselfe to be one God, and three distinct Persons, and so wee must beleeve.

The second ground is,The second ground for Di­stinction of Persons. that it is not possible to redeeme man without distinction of Persons; for God the Father being offended with man for sinne, there must bee a second Person for a Mediator be­tweene God and man, to reconcile them, and to make them one againe, which must bee the Sonne; and there must bee a third to apply this to the heart of man, that is, the holy Ghost; therefore it is not possible that the redemption of man should bee wrought without the distinction of Persons. The Turkes demand of the Christians, what good they have to beleeve in God distinct in three persons, more than they have in God without distinction of Persons? If they should de­mand of me, I would make them this answer, thus, That wee could not have our redemption, but by the distinction of persons; for when men were out of favour with God; they must have a thing of infinite value, and of greater price than all the soules and bodies of men are worth, to satisfie for them, and to apply it; and therefore this benefit wee have by beleeving the distinction of persons, more than the Turkes have.

Secondly,Secondly, that the Father is a distinct Person. that there is a divine Person called the Father: there bee three divine Persons, the Father, the Sonne, and the holy Ghost; now they are not divided as three men, to say, here is one, here is another, and there is another, but they are distinguished; as three candles being light in a roome, wee cannot say, here is the light of one candle, and here is the light of another,Simile. their light cannot bee divided one from another, and yet there be three distinct lights; even so there bee three distinct Persons, the Father, the Sonne, and the holy Ghost, and yet we may not divide them, and say, here is the Father, or here is the Son, or here is the holy Ghost, apart one from the other: for as of water, wine, and Rosa-so­lis being put into one glasse (three distinct things) wee cannot say,Simile. this is the water, and this is the wine, and this is the Rosa-solis, but where one is, there is the other; so there bee three divine Persons, but wee cannot say, here is one, and there is another, but where one is, there is all: and therefore let us goe no further than our corke will beare us up; if our corke will not beare us up, let us make a stand, let us goe no further than we have warrant out of the word of God.

In that he is called a Father, it is because hee is a fountaine to the rest. Ioh. 3. 35. The Father loveth the Sonne, and hath given all things into his hands: and Ioh. 5. 30. I seeke not mine owne will, but the will of my Father that sent me: and Ioh. 28. Yee know me, and whence I come, yet I am not come of my selfe, but hee that sent me is true, whom yee know not; But I know him, for I am of him, and hee hath sent me: and in the Heb. 1. 3. he sayes, Who being the brightnesse of his glory, and the engraven forme of his person. So then we see that God the Father is a divine person distinct from the Sonne, and the holy Ghost; hee is called a Father, because hee is a fountaine to all [Page 72] the rest, and that he is so, it ariseth of the infinite goodnes that is in God.

There is a question amongst Divines how he communicats his good­nesse to the rest of the Persons.Quest. Sol. The answer is, that the more goodnesse there is in God, the more he communicates his goodnesse. Now there is no creature capable to receive the goodnesse that is in God,Simile. for the creatures have goodnesse indeed, but it is but as a drop, in respect of the goodnesse that hee doth infuse to the divine persons; and therefore he doth infuse his goodnesse to the rest of the divine persons, even as a fountaine of water when it is full,Simile. it sends and gives it out againe; so the Father gives out his goodnesse to the rest of the divine Persons. This is a deepe point to dive into, and therefore a man must doe in divinity, as a man doth going into a river, as long as hee feeles the ground with his feet, so farre hee may wade safely, but if hee feele no ground, it is good to make a stay and goe no further: in like manner, so long as wee may wade in Divinity, and feele the ground with our feet, wee may safely goe on so farre as there is a warrant out of the word, but if this be wanting, it is good to make a stand, and venture no farther.Vse. The use is, that seeing God containes not himselfe, but communicates his goodnesse, let us labour to have communion with him, and then he wil communicate his goodnes, as to the three Persons, so to us, in proportion. As Psal. 145. 3. Great is the Lord, and most worthy to be praysed and his greatnes is incomprehensible, the Lord is great in goodnes, and gives and powreth it out to others; therefore David saith, Psal. 37. It is a good thing for me to cleave unto God. Simile. If a great man in a Kingdome should give out his goodnesse, and be beneficiall, all men would seeke for his service, but if he were a niggard, no man would seeke to him: so seeing God gives out his goodnesse, all men should seeke to have communion with him.

The third point is, Thirdly, God is the Father of Christ. that he is the Father of Christ: so it is said, Rom. 15. 6. That yee with one mind, and with one mouth may praise God, even the Father of our Lord Iesus Christ; And 1 Pet. 1. 3. Blessed be God, even the Father of our Lord Iesus Christ, &c. The point is plaine, I shall not need to prove it any more: we will make use of it.

The first is,Vse 1. that seeing he is the Father of Christ, whatsoever Christ hath done in the great matters of our redemption, God will approve and accept of: as Ioh. 3. 35. The Father loveth the Sonne, and hath given all things into his hands; and therefore seeing it is his Sonne who hath reconciled us, hee will approve and accept of it; seeing hee hath payed the price for us, wee shall bee acquitted and discharged before God, and so goe free.

Secondly,Vse 2. that none can be fitter to be the Mediator than Christ, Ioh. 11. 42. Iesus saith, I thanke thee, Oh Father, because thou hast heard me; I know thou hearest me alwayes, but because of the people that stand by I said it, that they may beleeve that thou hast sent mee. And therefore because hee is the Sonne of God, hee is the more fitter to be the Mediator. Matth. 21. 37. It is said, therefore it may be they will reverence my Son: In the law we see [Page 53] whensoever the high Priest was to appeare before God, he was to have the names of the twelve Tribes in his brest-plate, and on his shoulders engraven in stones for a continuall remembrance before the Lord;Simile. Exod. 29. 6. so Christ is our high Priest, and he carrieth all the names of the elect, and presents them before God for a continuall remembrance.

SERMON V.

COLOS. 1. 12, 13.‘Giving thankes unto the Father, which hath made us meet to be partakers of the Inheritance of the Saints in light.’‘Who hath delivered us from the power of darknesse, and translated us into the kingdome of his deare Sonne.’

WElbeloved, in this Scripture and the like, is set downe the ground of the first part of our Christian profession; wherein (as I told you) there be foure points of Faith to be beleeved:

  • 1. That there is a distinction of Persons in the Godhead.
  • 2. That there is a Divine Person called the Father.
  • 3. That he is the Father of Christ: of these three we have spoken.
  • 4. That he is our Father by the meanes of Christ: which now wee are to handle.

By Faith we are made one with Christ,By Faith in Christ we are a­dopted. and being one with Him, God is our Father by the meanes of him. This is comfort to a Christi­an when hee knowes God is his Father, wee reade Iohn 20. 17. when Christ was to depart from his Disciples, saith he to Mary, Goe tell my brethren, that I ascend to my Father and to your Father, to my God and your God; so Gal. 4. 6. He hath sent the Spirit of his Sonne into your hearts, whereby ye cry, Abba, Father. This is a great Comfort and Blessing that we may call God our Father boldly, which we have by the meanes of Christ; all the Angels in heaven could not doe or procure it, no not for the poo­rest or meanest man: But Christ hath procured it, and by no other meanes but by his death and bloudshed. Indeed naturally we may say as Iob, Iob 17. 14. that Corruption is our father, and the wormes our mother: so naturally an earthly man may say, Sinfull is our father, the divell naturally is our father; but yet by Adoption we are the sonnes and daughters of Al­mighty God, the heires of heaven: Therefore as it is written in the 1 Pet. 1. 3. Blessed be God even the Father of our Lord Iesus Christ, which ac­cording to his abundant mercy, hath begotten us againe to a lively hope, by the re­surrection of Iesus Christ from the dead; to an Inheritance immortall, and unde­filed, &c. so also we may say, Blessed be God, that by the meanes of Ie­sus Christ is become our father; O blessed be God our Father, that hee [Page 54] hath begotten us to the hope of heaven. Yea, there is no man can looke up comfortably to call God Father, but by the meanes of Christ.

The use of this is twofold:Vse First, since God is our Father we must labour to please him in all things. for Instruction and Comfort.

First, matter of Instruction, that seeing God is our Father, wee must la­bour to please, to respect, and obey him, in all our courses and actions: And therefore as Christ saith of himselfe, that he was not come to doe his owne will, but the will of his heavenly Father: so we must say, Lord, I am not come to doe my owne will, but to doe the will of my heavenly Father. We see in Nature,Simile. let a childe be betweene his father and a stranger, let the stranger bid him to doe any thing, and he will not regard it, but let his father command him, and straightway he will doe it: so if God be a stranger unto us, then we will not regard or obey him; But if he be our Father, then we will be ready to obey him in all things that hee com­mandeth us. Ierem. 35. 5. we see it there related, that there were pots full of wine, and cups set before the Rechabites; And I said unto them, Drink wine: but they said, We will drinke no wine, for Ionadab the sonne of Rechab our father com­manded us, saying, Ye shall drinke no wine: so a Christian man should say, when he is tempted to sinne, to lye or to sweare, to deceive or to com­mit uncleannesse, O I dare not doe it, for God my heavenly Father hath forbidden it. I dare not sweare, or prophane the Sabbath day, I dare not deceive, commit uncleannesse, for God my heavenly Father hath forbidden me: and therefore if God be our Father, we must respect and obey him. It is a great sinne and corruption that men doe professe God to be their Father, and yet they will not obey him, but doe the quite contrary: God hath commanded we should sanctifie the Sabboth, but we prophane it; that we should love our enemies, and wee scant love our friends; that we should speake with great reverence of his Name; yet we take it in vaine; and so of many others, the Lord complaines of such, Ierem. 3. 14. Didst thou not still cry unto me, thou art my Father, and the guide of my youth? as if he should say, Ye call me Father indeed, but ye do not use me like a Father, ye doe not obey me, and walke in my wayes: If I be your Father, use me like a Father, respect me, obey me: so Esay 1. 2. the Lord saith, I have nourished and brought up children, but behold rebel­lious children: And therefore seeing we professe God to bee our Father, we must obey him, and regard him as a Father.

Secondly,Secondly, If God be our Father, we must labour to be as like him as may be. seeing God is our Father, we must labour to be like him, as much as may be; for a Childe desires to bee like the Father, and therefore seeing we professe to be the Children of God, let us labour to be like him in all holinesse and uprightnesse: So the Apostle exhorts Eph. 5. 1, 2. Be ye therfore followers of God as deare children: so 1 Pet. 1. 14. As obedient children, not fashioning your selves unto the former lusts of your igno­rance. But as he which hath called you is holy, so be ye holy in all manner of con­versation. If we his Children,Three things to be like God in. we must be like him in three things:

First, we must be like unto God in doing good unto all men, within the compasse of our ability;1 therefore Matth. 5. 45. our Saviour shewes how wee should bee like our heavenly Father,In doing good to all. Hee maketh the Sunne to shine upon the evill and the good, and sendeth raine on the just and [Page 55] unjust; so our goodnesse should be extended to all men.

Secondly,2 we must be like God in forgiving the injuries and wrongs that bee done unto us;In forgiving wronge and iniuries. As Col. 3. 21. Now therefore (as the elect of God, holy and beloved) put on tender mercy, kindnesse, humblenesse of mind, meek­nesse, long suffering, forbearing and forgiving one another; If any man have a quarrell to another, even as Christ forgave you, even so do ye.

Thirdly,3 we must be like him in holinesse of life; As 1 Pet. 1. 17. If yee call him Father, In holinesse of life. which without respect of persons judgeth according to every mans workes, passe the time of your dwelling here in feare; and bee yee holy, for hee is holy. Wee see how wicked men imitate the steps of their fathers, they will bee like them; and therefore it is said of Abia, 1 King. 15. 3. That hee walked in all the sinnes of his father, as hee had done before him; So those wicked people, Ier. 44. 17. say they, Even as our Fathers have done before us, so will wee doe. Here wee see how ready these were to follow the waies of their wicked fathers, then how ready shold we be therfore to be like our heavenly Father? God is mercifull, and we be unmercifull; ready to forgive us the injuries and wrongs that wee doe to him, and wee backeward to forgive the injuries and wrongs that our brethren doe to us; hee is holy, and wee be unholy; and therefore I marvell, that we doe not blush to call God Father, and yet walke in the steps of the divell; God is holy, and thou art prophane; God is mercifull, and thou art cruell. This is the second instruction.

The third is, that seeing God is our Father, therefore wee must trust in him,3 and rely on him as a Father, we must labour to moderate the cares of this life,To moderate the cares of this life. because we have one God to take care for us: Matth. 6. 25. our Saviour saith, Bee not carefull what yee shall eate, or what yee shall drinke, nor yet for the body what ye shall put on, &c. and verse 32. he giveth a reason, why wee should take no care; for your heavenly Father knoweth that yee have need of all these things; and out of his Fatherly care will make a supply of them by such good meanes as hee hath appointed: therefore wee must wholy rely, and trust on him. If wee see a young man eager of the world, carking, caring, scraping, and gathering toge­ther riches: men may say, this man hath no Father to provide for him. So if wee see men scraping, gathering, carking, and caring for the things of this life, surely wee may feare, God is not his Father, for if he were hee would rest upon him. Chrysostome saith, if a man were going to a feast, would hee take care for meat? if one were at a fountaine, would hee take care for water? God of his Fatherly care will provide a table for us, and as a rich fountaine will make a supply of all our wants, there­fore we have no cause to carke or care, for the things of this life: let this bee thy comfort, that if God bee our Father, hee will provide for thee, This therefore condemnes the scrapers and misers of this world, that care not by what meanes they can get it, or by what bad course they have it; and therefore they doe not rest on God as a Father. It is true indeed, there is a provident care to bee had for the things of this life, but this same carking and distrustfull care is that which the Scrip­tures condemne.

[Page 56] The fourth is, that all the chastisements that come upon us, we take as from the hand of a loving Father,4 and patiently beare them: so wee see,All our chastise­ments then come from the hand of a loving Father. Psal. 39. 9. I was dumbe and said nothing, because it was thy doing. So 1 Sam. 3. 18. It is the Lord, let him doe what seemeth him good: And Luk. 22. 2. Father, if thou wilt take away this cup from mee; neverthelesse not my will, but thy will bee done. So every crosse and affliction we should take as a cup tempered and reached out by the hand of a loving Father, and therefore wee should patiently beare it. Wee see in experience, if a stranger beat a child, the child will murmur at it, but if a Father correct it, it will patiently beare that, so if God bee a stranger to us, then we will murmur at his corrections, but if God be our Father, then we will patiently beare his loving chastisements.

The fifth instruction hence is,5 that seeing God is our Father we should bee content to part with any thing wee have to give unto Christ:We should part with any thing to give unto Christ. wee read in the story of Samson, that when his Father and Mother was going to the wedding, he went aside to looke on the carcase of the Lion which hee had killed, Iudg. 14. where hee found a swarme of bees and hony, whereof he did eate, and gave to his Father and Mother; so we should doe, going to the heavenly wedding, wee should give such good things as wee have, seeing we cannot give them to Christs owne person, let us give them to his needy members, and Christ will accept it as done unto himselfe; as Mat. 25. 45. Forsomuch, saith he, as ye have done it unto one of these little ones, ye have done it unto mee. Seeing God is our Father, therefore all Christians are our brothers, and wee should love them for our Fathers sake. So Mal. 2. 10. Have wee not all one Father? and hath not one God made us? why doe wee transgresse every one against his brother, and breake the covenant of our God and Father? therefore seeing God is the Father of us all, we must love them, and regard them: so Ioh. 8. 42. If God were your Father, saith Christ, then ye would love me; so we may say, if God were your Father, then ye would love Christians, but because yee hate and despise them, therefore it is evident that God is not your Father.

The second thing that was observed,Vse 2. Comfort. First, our digni­ty to be the Sons of God. was matter of comfort: first, that seeing God is our Father, therefore wee are called to a greater dignity and honour than this world can afford us, for it is the greatest preferment in the world to bee called the Sonnes of God; and there­fore 1 Ioh. 3. 1. hee bringeth it in with an ecce, Behold, what love the Father hath shewed on us, that wee should bee called his Sonnes: and therefore David to this purpose saith, 1 Sam. 18. 23. Seemeth it a light thing unto you to bee the Sonne in law to a King. Now then if it be such a matter to bee Sonne in law to a King, what an honour is it to bee Son to the King of Kings, to God? if wee consider wee bee but dust and sinfull, and the children of the divell: therefore as David saith, 1 Sam. 18. 18. Who am I? and what is my life, and the familie of my Father in Israel, that I should bee Sonne in law to the King? So wee may say, Lord, what am I, or what is my Fa­thers house, that this honour should bee put upon me, to bee called thy Sonne? And therefore whatsoever our estate be here in this world, it is a great comfort to us to bee one of the Sonnes of God, the greatest [Page 57] dignity that this world can afford. I shewed you lately, that it is the greatest goodnesse and mercy of God to put honour upon his servants, that even Kings are glad of this favour; and howsoever men cannot away with such now, but despise and contemne them, yet one day, at the day of judgement, or of their death, to have honor with the meanest of Gods people, they would bee glad, if they could have but a looke: and therefore it is a greater comfort to be one of Gods sonnes and daugh­ters, than to have all this world.

The second comfort is, that seeing God is our Father, therefore he will bee a Father to us,Secondly, That God will be a Father to us. as 2 Cor. 6. 18. I will bee a Father unto you: and not in name, but a Father in deed to us, hee will performe the duty of a Father; there is no Father in time of need will doe more for his child, than God will doe for us, nor no Father so ready to helpe his child as wee shall have helpe of God. Psal. 103. 13. As a Father hath compassion on his children, so hath the Lord compassion on them that feare him: and Esai. 63. 16. Doubtlesse thou art our Father, though Abraham bee ignorant of us, and Israel know us not, yet thou O Lord art our Father, and our Redeemer; and therefore great is the comfort that wee shall finde, seeing hee is our Father: it is a comfort in the time of mutation of friends, when they leave, and forsake, and cast us off, yet wee may say with comfort, Lord, I thanke thee, thou art my Father, thou wilt not leave mee nor cast me off, but stand by me when the world will forsake me, and my world­ly friends.

The third is,Thirdly, that God will give us a heavenly inheritance. that seeing God is our Father, hee will give us an hea­venly inheritance: a father wil not die, and leave his childe nothing, if he be able; so God will not be a Father, and leave us nothing, but he will be­queath unto us an heavenly inheritance; so our Saviour saith Luke, 12. 23. Feare not little flocke, for it is your Fathers will to give you a kingdome. So also, Heb. 11. 16. Wherefore God is not ashamed to be called their God; for he hath prepared for them a City: God would have us men be ashamed to call him father, if he had nothing to give us, but seeing he hath prepared for us a City, hee is not ashamed to bee called our Father; therefore seeing hee hath provided such a heavenly inheritance, it is a comfort to us: art thou a poore man, and hast thou little to live on? or art thou a yonger bro­ther, and hast thou no inheritance? labour to have God thy Father, and although thou bee a meane man here, yet thou shalt be great in heaven, Christ shall be thy brother, and heaven shall be thine inheritance.

The fourth is,Fourthly, All Gods cha­stisements shall turne to the best. that seeing God is our Father, all his chastisements shall turne to our good: so Heb. 12. 6. the Apostle saith, For whom the Lord loveth, hee chasteneth, and he scourgeth every sonne he receiveth. If a father correct his childe, it is for his good, and amendment, or at least-wise he would have us to thinke so; in like manner as we would have others to thinke of us, when wee are correcting of our children, that wee doe it for their good,Simile. let us be perswaded, and thinke so of God, that it shall turne to our good. If a friend should temper a potion, and give us it in­to our hands to drinke, although it should worke furiously upon us, yet wee would thinke that it shall turne to our good: so seeing God is our [Page 58] friend, and our father, though our afflictions worke strongly upon us yet wee must bee perswaded, that it shall turne to our good. We heard in the morning out of the story of Abraham, that Abimelich the King sought to Abraham to make a league with him, at that time, when hee was a great heavinesse for the losse of Ismael; for Hagar and Ismael were cast out of his doores. The Doctrine from hence was, That the Lord never sendeth extraordinary crosses, and troubles, but he sends his servants extraordinary comfort: Simile. and this ariseth of his fatherly care towards us: if a Father gives to his child a sowre cup, or a bitter cup, he will secretly convey into his hand a peace of sugar to allay the bitternesse and sowrenesse; so the Lord doth, when he giveth us a bitter cup to drinke, hee conveyeth into our hearts secretly,Mercie in the [...]iddest of wrath. as it were, a peece of sugar, some comfort to allay the bitternesse of it. Chrysostome saith, There were no man able to saile at Sea, if there were no havens, and shores, and harbors for ships to lye in,Simile. in the time of tempest, so, saith hee, it were not possible for a Christian to passe this earth through, if God should not give him comfort in the time of his trouble.

The fifth comfort is,5 that seeing God is our Father, wee may with comfort at the day of death lay downe our soules and bodies into his hands; so wee see Christ doth Luke. 23. 46. And Iesus cryed with a loud voyce, Father into thy hands I commend my spirit: this must teach us when wee come to die, to commit our spirits into the hands of God. It is the disposition of a childe, if hee hath any Iewell in the time of danger, to runne and put it into his father hands, where he thinkes it a thousand times safer than in his owne: so wee should doe, seeing wee have but one jewell, our soules, in the time of danger wee should runne to God, and commit it into his hands, and thinke it a thousand times more safe than in our owne keeping. Now having spoken of the Person of the Fa­ther, the next in order and course is, to speake of his Attributes, which are two, mentioned in this place.

  • 1. That he is Almighty.
  • 2. That he is the maker of Heaven and Earth.

First, Why God is said to bee Almighty. that he is Almightie: Now God is said to be Almighty be­cause he hath power in himselfe, to doe whatsoever he will, Psal. 111. 3. But our God is in heaven, and doth whatsoever he will: and Psal. 135. 6. Whatso­ever pleaseth the Lord, that did hee in heaven, and in earth, and in the sea: so also Ephes. 3. 20. Vnto him therefore that is able to doe abundantly, above all that we can aske or thinke, according to the power that worketh in us, be praise and Glory. Philip. 3. 21. saith the Apostle, Who shall change our vile bodie, that it may be fashioned like unto his glorious body, according to the working whereby he is able to subdue all things to himselfe.

Here a question may be moved,Quest. why we are taught to beleeve that God is almighty, seeing the minde of man is finite, and it is not able to conceive of an infinite thing, such as is the power of God?

I answere,Ans. as a man may stand on the sea shore, and looke on the sea, where, though hee be not able to see the length and breadth of it, yet he may see it is a goodly,Simile. sp [...]tious, and a large thing; so howsoever we [Page 59] are not able to conceive the greatnesse of God, and his Almightinesse, to see the largenesse of him; yet apprehending of him as wee may, we shall see him to bee great, yea the further wee goe, the greater we shall see him to be; though we be not able to see his length, and depth, yet we may perceive the Almightinesse of him: as if a man come to a moun­taine which hee is not able to comprehend in his armes,Simile. yet hee is able to apprehend it, and to lay hold on it with his hands: so howsoever we are not able to comprehend the Almightinesse of God, yet we may apprehend it, and lay hold on it.

Now God is said to bee Almighty,God is said to be Almighty foure waies. First, because he is able to doe whatsoever hee will. foure wayes: first, because he is able to doe whatsoever hee will, his power is as large as his will, as Esai. 46. 10. My counsell shall stand, and I will doe whatsoever I will; and Numb. 23. 19. God is not as man that hee should lye, nor as the sonne of man that hee should repent: hath hee said it, and shall hee not doe it? hath hee spoken it, and shall hee not accomplish it? So wee see God hath power to doe whatsoever hee willeth: many times wee will a thing, and wee have no power to doe it, but whatsoever the Lord willeth, hee hath power to doe it; his power is as large as his will. And therefore as the Leper said to Christ in Matth. 8. 2. If thou wilt, thou canst make mee cleane; so wee may say in our paines, Lord, if thou wilt, thou canst give mee ease in my paines; Lord, if thou wilt, thou canst give me health in sicknesse; prosperity in adversity, and in the times of my distresse, comfort.

Secondly,Secondly, be­cause hee is able to doe whatsoe­ver in Nature is possible. God is said to bee Almighty, because hee is able to doe whatsoever in Nature is possible to bee done: if there bee any power that can doe any thing for us, God is able to doe it; as Matth. 3. 9. It is said, God is able of these stones to raise up children unto Abraham: and 2 Cor. 9. 8. God is able to make all grace to abound [...]wards you, that ye having alwayes sufficiently in all things, may abound in every good worke; therefore if there bee any thing possible in Nature to bee done, God hath power to do it; much more if we want any thing, God by his power can make a supply of it, if wee desire any thing God can helpe us, wee need seeke no further, he hath power in himselfe to helpe us. In the second booke of the Kings 1. 6. Is it not (saith El [...]as to the King) becaus [...] there is no God in Israel, that thou sendest to Baalzebub the God of Ekron? therefore thou shalt not come downe from thy bed, but thou shalt die: [...]o wee may say to them that seeke to witches and wizards for helpe; is it not because there is no power in God to helpe thee, that thou usest such base un­toward shiftes to bring enterprizes to passe? Therefore seeing there is power in God, to doe any thing that is possible in Nature to bee done, why doe wee not seeke to him in our wants? why doe wee not relie upon his power?

Thirdly,Thirdly, because the whole ful­nesse of Power is in God. God is said to bee Almighty, because the whole fulnesse of power is in God. In the creatures there is but part of power, yea in the most noblest creatures that bee, but in God is all power: so we [...]ee fire can warme us, but it cannot feede us, because there is but a part of power; meate can feed us, but it cannot helpe us against diseases; so [Page 60] likewise Physick cannot helpe us when death commeth, the reason is, because there is but a part of power in these. Now in God is the whole power, therefore God can make supplie unto us whatsoever our wants be. Therefore it is the madnesse of the world to trust to their money, to their goods, to their worldly friends, in which things there is but a part of power, the whole fulnesse being in God: what is there but hee hath? what doe we want, but hee can supply it? And therefore let us all goe and rely on the fulnesse of power that is in God.

Fourthly, God is said to bee Almighty, because all the power of the creatures is in God,Fourthly, be­cause all the po­wer of the crea­tures is in God. or from him, for by him we live, move, and have our be­ing and breathing; And therefore that a man goes, stirres, moves, or does any thing: he hath this power from God: So Paul, Acts 17. 28. For in him wee live and move and have our being. The Philosophers say, that the second cause cannot worke, but by the power of the first cause; As in a clocke, if there bee a stand in the great wheeles, there must needes be a stand in the little ones also,Simile. because these doe depend on the great wheeles; so if there bee a stand in God, there must needs bee a stand in the creatures, because they all depend on him, for all the power we have to stand and move, is from God: therefore when we sinne against Him, we turne the same power we have from God, against him. The Apo­stle Paul saith, Shall wee take the members of Christ, and make them the mem­bers of a Harlot? God forbid; so we may say, shall we take the power wee have from God,Simile. and turne it against him? God forbid, it is an heavy thing so to doe. Therefore seeing all the power of the creatures is from God, there is no enemy that can lift up a hand or a foote against us to doe us hurt, None can hurt us but by power from God given. but from the power they have from God: As our Saviour saith to Herod, Ioh. 19. 11. Thou couldst have no pwoer at all against mee, except it were given thee from above. And it is said, Revel. 9. 14. Loose the foure Angels which are bound in the great river Euphrates. And the foure Angels were loosed. Thus we may see that all adversary powers are not able to stirre, or moove against us, but by the power they have from God. If one should see a Lion or a Beare chained, and in the hand of his father, he would not be afraid of them; so seeing there bee a number of wicked spirits in vilde men that be like Lions,Simile. and Beares, yet are they chained, and in the hands of our father, wee need not bee afraid of them, for they have no power to doe us any hurt, but by the power they have from God.

But some man may say, and object, is there power in God to doe any thing?Object. There bee some things that God cannot doe, How then is God Almighty? As Tit. 1. 2. It is said, that God cannot lye; nor hee cannot deny himselfe: And 2 Tim. 2. 13. Hee is faithfull and cannot deny himselfe: so also, God cannot dye. Here then wee may see that there bee some things that God cannot doe.

I answer,Ans. indeed, God cannot doe these things, for these things imply weaknesse, and not power: for why doe men deny themselves? or why doe men lie?What thing? God cannot doe, be­cause they imply weaknesse in one. because of weaknesse: or why doe men die, and have no power to withstand it? if God should doe those things, hee should destroy his owne nature; for it is against the nature of God to lye, or [Page 61] to deny himselfe;SER. VI. God cannot doe any thing, that implyes weaknesse, God cannot doe any thing, that destroyes his owne nature.

Secondly,Secondly, God cannot make the Creature God. God cannot make the Creature God, because the Creature is not capable of it, it being a finite thing, with bounds and limits, therefore not capable of an infinitenesse: now the want of power in this case, is not in God, but the defect is in the Creature; as let a man take foure pottles of wine,Simile. and put it into a pottle glasse, the glasse is not able to receive it; the defect here is not in the power of man, but in the glasse, for hee was as able to powre out all of it as one drop, but the glasse could not receive it. Againe, God cannot doe any thing that implyes contradiction,Thirdly, God cannot doe any thing which i plyeth Contradiction. as to cause a thing to bee, and not to bee, as the Sunne to shine, and not to shine, all at one time: or a body to be in a place and not to be, or to be in divers places at one time.

The uses are, for Instruction, and Comfort. The first Instruction is, that seeing God is Almighty,Vse 1. all men must stoope and bow before him, in the consideration of his great power;Men must stoop and bow before him. as Esa. 25. 3. Therfore shall the mighty people give glory unto thee, the city of the strong nations shall feare thee. Ier. 10. 7. Who would not feare thee, O King of nations? For to thee appertaineth the dominion, for among all the wise men of the Gentiles, and in all their kingdomes, there is none like unto thee. So Psal. 95. 6. Come let us worship and fall downe, and kneele before the Lord our Maker: therefore the great power that is in God must humble us, bring us low, and make us fall downe before him.

Secondly,Secondly, to la­bour to make him our friend and bee in his favour. that seeing God is Almighty, labour to make him thy friend, and to be in his favour, for nothing is almighty in this world but God: wee see how men labour to bee in favour with Noblemen, thin­king thereby to procure some great matter to themselves; but there is none greater than God, therefore labour to have his favour. This is that a Christian desires above all the things in this world: so David, Psal. 4. 6. Lord, saith hee, lift thou up the light of thy countenance upon us, and that shall make my heart more glad than they that have their corne and wine and oyle increased: So Psal. 80. 19. Turne us, O Lord God of hostes, cause thy face to shine upon us, and wee shall be safe. In which Psalme, it is thrice repeated, as the onely desire of a Christian.

Thirdly,Thirdly, above all things sinne not against him. that seeing God is Almighty, therefore above all things take heed we doe not sinne against, and offend him, for all the creatures are not able to doe the thousand part of that hurt that God can doe unto thee: why then are men commonly so afraid of great men, and of the hurt they can doe to them? our Saviour tels them, whom to feare, Luk. 12. 4. saith hee, Feare not him that can kill the body, and after that is able to doe no more; but feare him that is able to destroy both Soule and body, and to cast them into hell fire; him wee ought to feare; therefore the power that is in God should make us afraid to offend him. Wee see Iob saith, Gods judgements were fearefull to mee, and I could not bee delivered from his highnesse; so we see the consideration of the power that was in God, made Iob stand in awe of him: a number of men never stand in awe of God, are never afraid of his great power,Iob 31. 23. indeed they feare an [Page 62] earthly power, are afraid of breaking the Princes lawes, and the com­mandements of men; but O that men could bee afraid of the great power that is in God, who is able to destroy both soule and body.

Fourthly, seeing God is Almighty, therefore in all extremities wee are to rest and relie on the power that is in him;Fourthly, in all extremities trust in him. for howsoever men runne here and there for helpe, yet no man is able to helpe but hee. A Christian must beleeve that God is able to helpe by meanes, as Noah was saved in a wooden Arke, and Moses in an Arke of reed; so likewise wee must beleeve that God is able to helpe us without meanes, against meanes, or beyond meanes, and above the meanes: so as with the Apostle Paul we may say,Rom. 8. 38. If God be on our side, who can be against us?

Now the next thing observed was comfort.Vse 2. First, that seeing God is Almighty, therefore our Salvation is in the hands of God; if it were in our owne,First, that our salva­tion is in his hand. wee might lose it, but seeing it is in Gods keeping, it is safe, as 1 Pet. 1. 5. it is said, Wee are kept by the power of God. In the time of mans innocency Adam had the keeping of his owne Salvation, it was in his owne hands, and hee lost it; but now it is in Gods keeping, and therefore we are sure we shall not lose it, seeing his power is Almighty.

Secondly,Secondly, wee shall bee safe un­der his prote­ction. that seeing God is Almighty, therefore wee shall bee safe under his protection; so David saith, Psal. 27. 1. The Lord is my light, and my Salvation, whom shall I feare? the Lord is the strength of my life, of whom shall I bee afraid? And Psal. 23. 4. Yea, though I should walke through the valley of the shaddow of death, yet I will feare none evill, for thou art my God, and thou art with mee. If God bee our friend wee need not to care who is our foe, for Gods power is Almighty.

Thirdly,Thirdly, that all his promises shall bee fulfilled in due time. that seeing Gods power is Almighty, therefore all his promises shall bee fulfilled in due time: so Gen. 21. 1. Now the Lord visited Sarah, as hee had said: and the Lord did unto her according as hee had promised. And Gen. 18. 14. saith the Angell, shall any thing bee hard unto the Lord? therefore seeing all Gods promises shall bee performed in due time, and nothing is hard for him, comfort thy selfe therein; for hast thou a promise that God will raise thee out of the grave to glory and happinesse, or hast thou any other promise, it is most sure, it shall be fulfilled in the due time by God.

Fourthly, that seeing God is Almighty,Fourthly, that he is powerfull to destroy our adversaries. therefore we shall not need to doubt or feare, but that hee is able to destroy our adversaries power, whosoever shall rise against him or us; Rev. 18. 8. Therefore shall her plagues come one day, death, and sorrow, and famine, and shee shall bee burne with fire, for strong is the Lord our God which shall condemne her.

SERMON VI.

ACT. 14. 15.‘That yee should turne from these vanities, unto the living God, which made Heaven and earth, and the sea, and all things that are therein.’

COncerning the Almightinesse of God (which is His first Attribute) we have already spoken: now wee come to the second, which is Maker of Hea­ven and earth. I will directly fall upon the point without any repetition: onely remember wee that the more power there is in God, The more power there is in God, the more should be our comfort. Simile. the more is our true comfort; for when a man knowes that all the power that is in God is for his good, then the more there is in God, the more is his comfort. As if a man should see a great deale of armour laid up in the hands of his friend, he might thinke it were the better for him, he shall be the safer by it, but if he see a great deale in the hands of his enemie, this may strike a terrour into him; so if we can finde that God is our Father and our friend, then the more power there is in God, the more is our comfort, but if God be our ene­my, and displeased with us for our sinnes, then our terrour is the greater, because hee is so much the more powerfull to destroy and bring us to nothing: therefore let us labour to make God our friend and father, and then the more power there is in God, the more will bee our com­fort.

Now we come to speake of the second Attribute, that he is the Maker of heaven and Earth: in this there be divers particulars to be observed:

  • 1. Who made heaven and earth? And that was God.
  • 2. What he made? Heaven and earth, and all things in them.
  • 3. How hee made them, or with what Instrument? With his Word.
  • 4. Of what he made the world? Of nothing.
  • 5. In what estate he made the world? In a good estate.
  • 6. In what time he made it? In six daies, whereas hee might have made it in a moment, or in six houres, but for singular cause he was six daies a making the world.
  • 7. In what order he made Heaven and Earth at first? The Hea­ven for man to rest in, and Earth for man to labour in.
  • [Page 64] 8. To what end he made it? To convey his glory, and his goodnesse to his creatures.

First, First, God made heaven and earth. who made Heaven and Earth? It was God; no man, nor Angell made it, nor it made not it selfe, but God made it: Genesis, 1. 1. In the beginning God created Heaven and; Earth and so Paul saith in this place that I have read unto you; I preach unto you, that ye should turne from these vaine idols unto the living God, that made heaven and Earth, and the Sea, and all things that in them are: so Heb. 3. 4. For every house is builded by some man, but he that hath builded all things is God: so then the point is cleared, none can deny it. Now let us come to make use of it.

First,Vse 1. seeing God made the world, and it was not made by man, nor Angell,Since God made the world, hee is to be praised for the comforts in the same. neither did it make it selfe, but God made it, therefore if there be any comfort or any delight to bee found in any creature, God is the Author of it, and to be thanked for it; for we cannot make a sticke nor a straw, a feather, an eare of corne, nor a stalke of grasse: therefore seeing God hath made a number of good things for our comfort and benefit, God is to bee thanked for it. If a man should set up an house for a poore man to dwell in,Simile. so often as hee looketh on the house, he thinkes of the good will of him that set up the house; so God hath set up heaven (as it were) to cover us, earth to beare us, sea and land to feed us: therefore so often as we looke on any of these, we are to be thankfull. So David Psal. 8. 1. O Lord how excellent is thy name in all the world? Who hast set thy glory above the heavans: and verse 4. What is man, that thou art so minde­full of him? and the sonne of man that thou visitest him? So Davids affections were swallowed up in the consideration of it.

Secondly,Vse 2. seeing God made heaven and earth, take heed we doe not displease him,Not to displease him who made all, since hee is able to destroy all. for hee that made all, is able to destroy all. As it is Gen. 6. 7. And the Lord said, I will destroy from the earth the man whom I have created, from man to beast, and to the fowles of the heaven, and to the creeping things; therefore seeing he made all, take heed we doe not sinne against him, remembring what is said, Esai. 51. 12. I, even I am hee that comforteth you: who art thou that thou shouldest feare a mortall man, and the sonne of man, who shall bee made as grasse? and forgettest the Lord thy maker, &c. Wee see men are afraid of men to displease them; but we ought to bee much more afraid of the power of God, who is able to destroy all: if a man should hang from the top of an high tower by a twine threed, and in such manner,Simile. as if he that held him, should let it goe, he would dash him all to peeces, how afraid would hee bee to offend him? and how glad to please him? So wee all hang as it were, out of an high tower by the threed of our life, God holds the threed, who if he should forgoe his hold, wee fall and dash to nothing; therefore how afraid should we be to offend or to displease him with our sinnes, and carefull to please him in all our courses? if men had grace to consider this, they would not live in knowne sinnes as they doe.

Thirdly,Vse 3. seeing he made all, hee is able to dispose of all, at his owne will and pleasure, for the workeman is able and may dispose of his [Page 65] owne worke; wee are the workemanship of God, and therefore wee should bee content with his disposing whatsoever it bee,Since God did make all, he is able to dispose all at his owne pleasure. sicknesse or health, prosperity or adversity. Esay, 45. 9. it is written, Woe be to him that striveth with his maker; let the potsheard with the potsheards of the earth. Shall the clay say to him that fashioneth it, What makest thou, &c? and therefore we should labour to be content with Gods disposing, whatsoever it be, he made all, he may dispose of all, as it best pleaseth him.

The second point is,The second point God made hea­ven and earth. What he made? he made the heaven and the earth; the heavens, where God and his Angels be, and the lower world, where sinfull men and women are; he made visible and invisible things, and whatsoever is within the compasse of heaven and earth: So saith Paul, Act. 14. 15. I preach unto you, that you should turne from your vaine Idols to the living God, who made heaven and earth, the sea, and all that therein is, and so it is written Iohn 1. 3. All things were made by it, and without it was nothing made, that was made.

The use of this is, seeing God made all things, take heed we doe not injurie and wrong God with them:Vse 1. saith Paul, Shall I take the members of Christ, and make them the members of an harlot? Since God made all, not to wrong God with them. God forbid: so say you, shall wee take the Creatures that God hath made, and abuse them, and so wrong God? God forbid. This provokes God to vengeance as it is Hoseah 2. 9. Therefore will I returne, and take away my Corne in the time thereof, and my wine in the season thereof, and will recover my flaxe and wooll lent to her to recover her shame: therefore if we abuse Gods blessings and turne them to the dishonour of his name, he will take them from us.

Secondly, seeing God made all things, therefore we should acknow­ledge them as the gifts of God,Vse 2. put into our hands by the Lord, and to receive them as from his hands.Simile. The rivers receive their waters from the sea by secret passages, and againe runne into the sea, and so carry it backe againe thither: in like manner as we receive all from the hands of God, so we should returne all to him againe by publike thankefulnesse for them; as Paul saith in this place, that we should turne from these vaine idols to the living God, that made heaven and earth, the sea, and all that therein is: because he made them, therefore we should goe backe againe in the consideration of it, and returne thankes to him.

Thirdly,Vse 3. seeing God made all things wee should not looke upon his workes, without great consideration of them; as his workes of mercy or judgement: If a workeman make an excellent worke, it is a great indignity,Simile. and injury offered to the workeman to passe by it, slight it, not to looke on it or regard it: so seeing the Lord hath hanged as it were, the chamber of this world with many goodly workes of his mercy, and judgements, it is a great injury and indignity offered unto God for men to passe by them, and never to looke upon them: so God com­plaines Psal. 28. 5. Because they regard not the workes of the Lord, nor the opera­tions of his hands, therefore hee shall breake them downe, and not build them up; so it is a great sinne to passe by his wonderous workes, and not to looke upon them, and consider of them.

The third point is,The third point, how God made all. how hee made them? By no instrument: but by his [Page 66] word: as Psal. 33. 6. By the word of the Lord were the heavens, and all the hoast of them by the breath of his mouth. The third point how God made all. Now wee are not to thinke it was a vocall word of God, but it was his commandement: Psal. 33. 9. For he spake, and it was done, hee commanded and it stood, or was created. So Psal. 148. 5. Hee commanded and they were created. Solomon, when hee builded the Temple, had thousands of workmen to doe it, but God when hee made the world, made it with his word: therefore we may see the excel­lent power of the word of God, that let him but speake and there is a new heaven, and an earth, and a sea, and skie, and beasts, and birds for the use of man:Vse 1. Therefore the Centurion saith well, Matthew 8. Doe but speake the word, and thy servant shall be whole. So we must learne to acknow­ledge the excellent power of the word of God, that if hee say to sick­nesse, depart; it shall depart, if to health, come, it shall come, looke what God speaketh shall be done; as it is said in the Psalme, he sent out his word, and healed them.

Secondly,Vse 2. seeing God made the world, with a word, wee may won­der at our untowardnesse, that there is never a creature save man, but doth yeeld to the Word of God: the Lord hath spoken ten words in his Law, nay many more in the gospell unto us, and yet what adoe is there, an almighty power must ioyne with the word to bring a sinner to repentance: therefore wee may wonder at our untowardnesse that the creatures yeeld to the word of God, and yet sinfull man cannot submit to a thousand words of God, to bring him to repentance.

The fourth point is,The fourth point what he made all of. what hee made the world of? and that was of no­thing. Hebrewes 11. 3. Through faith wee understand that the world was made by the Word of God; so that the things wee see were made of things that did not appeare. Philosophers say, of nothing nothing can hee made: It is true in Nature, but not in regard of Gods power: In Nature in­deede there is no Artificer that can make any thing, unlesse he hath mat­ter to make it of; as a Smith cannot worke without Iron, and a Mason must have stone, and a Carpenter must have timber: but God is able to make all things of nothing.

The use is, first,Vse 1. that seeing God did make the world of nothing, hee is able to make a man somewhat when he is nothing; he is able to give grace where there is none, to create faith where there is no faith, and to worke repentance where there is none: so saith Paul, 2 Cor. 4. 6. For God who commanded the light to shine out of darkenesse, hath shined into our hearts, to give the light of the knowledge of the glory of God, in the face of Iesus Christ. And therefore if God be able to make the world of nothing, he is able to make a man something, that is nothing in himselfe.

Secondly,Vse 2. seeing God is able to make the world of nothing, he is able when we are nothing in our worldly estates to raise us up of nothing, and to make us great men in the world, so faith Hanna 1 Sam. 2. 6, 7. The Lord killeth & maketh alive, bringing downe to the grave and raising up: the Lord ma­keth poore, and maketh rich; bringeth low, and exalieth: he raiseth the poore out of the dust, and lifteth up the begger from the dunghill to set them amongst Princes.

Thirdly,Vse 3. seeing God made the world of nothing, so let us know the [Page 67] world would dissolve and come to nothing againe, if God should not uphold it; for naturally all things dissolve into that they were made of, as a man made of dust, so naturally turnes and comes to dust againe; so Ice being made of water, it turnes to water againe, and Snow being made of raine, it dissolves to it againe:Simile. so the world being made of no­thing, would come to nothing, if God should not uphold it. Therefore how much are wee bound to God for every houres continuance of this world: which Heb. 1. 3. is said, to be upheld by his mighty power and word.

Fourthly, seeing he made the world of nothing, wee may see the meanes of our beginning,Vse 4. that it was of nothing; and therefore howso­ever some swell with greatnesse of their Ancestors, and of their Nobi­lity, yet we see the meannesse of our beginning, wee came of nothing: therefore this may serve to humble us, how great soever we be; Abra­ham hee confessed he was but dust, this did humble him, and were know the dust was made of nothing; which should serve to humble us, in that all our greatnesse came of nothing.

The fifth point is,Fiftly in what estate God made the world. [...] what estate God made this world in? in exceeding good estate, Genesis 1. 25. therefore if there be any creature that is not good, or hath any defect in it, we are to thanke our selves, and our owne sinnes; as we see in a clocke,Simile. if there be any alteration or stop in the lit­tle wheeles, it is because there was first a stop in the great wheeles, for the little ones doe depend on the greater wheele, so that if there bee a stand in that, there is a stand in the little wheeles: in like manner if there be any defect in the creatures, or if there be any that be not good, it is because there is a defect, and a failing in us, for man is as the great wheele of the Clocke, therefore if hee bee out of order, no marvell though the creatures be so also.

Hence we may learne, that if there be any which be not good, or have defect in them, wee may thanke our selves and our sinnes for it: thus much the very Heathen could tell Ionas, that because there was a disorder in the creatures, a great tempest causing the Sea to rage, they thought there was somewhat amisse amongst them, therefore they cast lots to see for whose cause it was.Vse 1. And this shall bee the first use, that seeing God made all good, if there bee any defect in the creatures, wee may thanke our selves, and our sinnes.

Secondly,Vse 2. Seeing God made all the creatures good, wee must take heede wee doe not abuse, and turne them to evill ends; for God made apparell to cover our shame, and to keepe us warme, therefore wee must take heede we doe not use it to pride; He made our meate to feede us, and nourish us, wee must take heede that wee abuse it not to gluttony and drunkennesse; and so of the rest. If a servant should be allowed a candle to doe his businesse by,Simile. and should therewith goe and set the house on fire, this were not the masters sinne, but the servants, hee shall answere for it, for his master gave him a candle to doe his businesse by, and not to set his house on fire: so [...] we abuse the creatures of God, and turne them to wrong ends, the fault is not in God that gave them, but it is our fault and we shall answere for it.

[Page 68] Thirdly, seeing God made all the world good, wee should wish to reduce them to their former state;Vse 3. which seeing wee cannot doe, wee should labour to bring our selves to our former estate and goodnesse againe. And should therefore apply our selves to the use of good meanes, as preaching, prayer, reading of the word, meditation, the use of the Sacraments and the like. If a man should make an Image or pi­cture, and it should bee defaced,Simile. the eyes plucked out, or the face defor­med, or wanting a hand, or a part of it, if the picture had life and reason, whether would it goe to be renewed, but to him that made it? so see­ing sinne hath defaced us, whither should wee goe to be renewed, but to him that made us? As David makes his request, Psal. 119. 73. Thine hands have made me, and fashioned me, give me understanding that I may learne thy commandements: even so should we, if we feele any defects or wants in our selves, goe to God, and desire him to restore us againe; so that although wee cannot reduce the creatures to their former estate, yet we must labour to restore our selves againe.

Sixthly, In what time the Lord made heaven and earth? hee could have made it in a moment,Sixthly, in what time God made all. in sixe houres: but hee was sixe dayes in making it. Here wee may see the great power of God, that he was able to doe that in sixe dayes, that all the powers of heaven and earth are not able to doe in sixe thousand yeares, nay, not at all: it is a long time since the world was made, and yet all the creatures in the world could not make such an heaven and earth in all this time, we can doe nothing without time, although wee bee willing to doe for our friend, yet we will say, I pray you give mee time, I must have time to doe it in: Solomon was thirteene yeares in building the Temple, and the Iewes were fortie yeares; but God made the world in sixe daies. Men must have time for all things; so we see Moses was a long time in delivering the people out of Egypt, and Ioshua was seven yeares in placing of them: and Daniel must have time to interpret the dreame,Dan. 2. 16. but Gods power is not tyed to any time, hee is able at an instant to helpe us, and therefore wee must take heed we doe not tye the power of God unto time: Matth. 19. 20. The woman that had a bloody issue, did but touch the hemme of Christs garment, and was made whole; and Luk. 5. 13. He did but touch the Leper, and he was made clean, and Mat. 8. when his Disciples were at the sea, in great distresse, when the winds blew, and the ship was in danger of sinking, and drowning, Christ did but speake a word, and there was a great calme: such a change the Lord can make still, that if there be any danger upon our persons, or in our estates, hee is able to remove it, and to make a great calme, in a moment: therefore wee are not to tye Gods power to any time, hee can doe great matters in a short time.

God made the world, and all things in it, in sixe dayes, but hee was thirty three yeeres in redeeming of us; therefore the worke of our redemption is a greater worke than the worke of our creation. So S. Ambrose saith, O Lord, I am more beholding to thee, for that thou hast redeemed me by thy blood of thy Sonne, when I was lost by sinne, [Page 69] than I am, for that thou hast created mee by the hand of thy power. Therefore it is a pittifull thing, that neither the worke of our creation, nor the worke of our redemption can moove us; the Lord may say to us, as hee did to the children of Israel in Esai. 5. 4. What is it that I can doe more for my vineyard, that I have not done? so the Lord may say to us, what could I have done more for you? I have created you, and made you reasonable creatures, and when ye were lost by sinne, I have redeemed you; I was content to bee borne of a Virgin to bee laid in a manger, to shead my blood, and to dye for you: what could I have done more for you? Wee read Gen. 30. 16. Leah said unto Iacob, Come in unto mee, for I have bought: thee, and have paid for thee with my sonnes mandrakes; such a claime and challenge the Lord may lay to us, Come unto mee, live, and abide with me, for I have bought you, and paid for you; I have not onely bought you with mandrakes, but I have bought you with mine owne blood: The Lord was but sixe dayes in making the world, but he was thirty three years in redeeming of it; hence this Question.

But why was the Lord sixe dayes in making of this world? Quest. he could have made it in a moment, in sixe houres:

I answer,Sol. it was to determine the time of mans labor, that seeing God did labour sixe daies together before hee rested, and then rested the seventh day;so wee should labour sixe dayes,1 and rest the seventh day; as Leviticus 23. 3. Sixe daies shall worke bee done, but the seventh day is the sabbath of rest. Againe, hee was sixe dayes to shew the ordinary course of Gods labour, that, God brings not things together at once, but by little and little:even as a man when hee filleth a bottle or vessell,2 first hee filleth it to the quarterne, and then to the halfe, and then unto the top,; so it is in the worke of grace, it is not perfect at an instant,Simile. but in time it shall bee perfect; for as the Lord was sixe daies in making of the world, and filling it; even so the Lord is many dayes in furnishing the soule of man with graces, though grace bee but weake at first in us, yet it shall be perfect in time; therefore the graces of God are compared to a seede that is but little at the first,Simile. and not to a stone, for a stone groweth not; but a seede albeit it bee little at the beginning, yet it will grow greater. No man therefore ought to bee discouraged at small beginnings of grace, for although they bee little at first, yet they shall bee perfect in time. And although things depend on the power of nature, yet they doe much more depend on the power of God: for before the Lord made the Sunne, and Moone, and the starres, he made the trees to bud, and hearbs to grow; where nature was wanting, his power was assistant; Psal. 78. 19. say the children of Israel, Can God prepare a table in the wildernesse? they looked not to the power of God: so likewise of Moses who was a good man, Numb. 20. 11. it is said, Hee stroke the rocke twice; hee looked to the power of nature, but the power of God is beyond the power of nature: when the power of nature faileth, yet the power of God is able to doe anything: and therefore wee see Abraham beleeved God, when the power of nature failed, Rom. 4. Hee considered not the deadnesse of his owne body, which was almost an [Page 70] hundred yeers old, nor the deadnes of Sarahs womb; neither doubted he of the pro­mise of God through unbeleefe, but was strengthened in the faith, and gave glory to God, being fully assured, that he that had promised, was able to performe it; so thou that art a Christian, never doubt but that God is able to raise thee out of thy sins, or out of the grave, and to give thee life; for things de­pend not so much on the power of nature, but much more on the power of God.

Seventhly,Seventhly, in what order all things were made. the order, first hee made the heavens and then the earth: as we see, Gen. 1. And therefore where God beginnes his worke first, there a Christian must beginne his care to seeke for heaven; our Saviour saith, Matth. 6. 33. First, seeke the kingdome of God, and his righteousnesse, and all other things shall be ministred unto you: so that where God beginnes his worke, there a Christian must beginne his care, to make heaven sure to himselfe, which when hee hath done, hee may the better looke for these earthly things: it is a corruption that men seeke for these earthly things first, and never seek for heavenly till they be sick or come to dye.

Secondly,Quest. in the order that God made the world, wee may observe that God made all the creatures before he made man, hee was the last; some man may say,sol. Why was He the last that was made? I answere, there be three reasons of it.

  • 1. It was to honour man.
  • 2. To teach him.
  • 3. To further him in the best things.

First,Reason 1. it was to honour man, for it was a great honour to man, that God did not bring him into a bare and naked world, but that hee had first furnished it with all things needefull for mans use and delight.Simile. Even as a king when he is purposed to goe to a towne, or place, his pro­vision goeth before, all is furnished, and made ready before hee comes, which makes for the honour of the King: so God had made all for mans use, and had furnished the world with them, before he made man. This serves for the honour of man, and therefore seeing God hath ho­noured man, let us labour to honour him againe.

Secondly,Reason 2. to teach man, that hee was not the maker of them; for if all the creatures were made before man was made, he being the last, and there found them all before, this is a plaine evidence that man made them not: and therefore if there be any creature that is comfortable or delightfull to us, God is to be thanked and praised for it, not our selves.

Thirdly,Reason 3. to further man in the best things, for the Lord provided all things for the use of man to delight him, that he might take the more time to provide for heavenly things; for the richer a man is, and the more plentifull the Lord hath provided for Him, the better heart and encouragement hee may take to looke after the things of eternall life, and the greater vantage hee hath in the worship and service of God. Therefore when as God doth give a man riches, and furnish him with all things needefull for his life, he should not misspend them, neither in wantonnesse or prophanenesse, in swilling or drinking, and such like; but he should take the more time for things of eternal life, as Deu. 10. 12. [Page 71] And now O Israel, SER. VII. what doth the Lord require at thy hands, but to feare the Lord thy God, and to walke in all his waies, and to love him, and to serve him, with all thy heart, and with all thy soule? when they had filled their barnes and houses with corne and other fruites of the earth (saith the Lord) And now Israel, what doth the Lord thy God require of thee, but to feare him, and to walke in all his wayes? so when God hath filled our barnes with corne, and hath made a supply of things needefull, then the Lord lookes we should love, feare and serve him; for if we will not serve the Lord for his blessings, we shall serve our enemies in want: so we see in Deut. 28. 47. Because thou servedst not the Lord thy God with joyfulnesse, and with a good heart, for the abundance of all things; Therefore thou shalt serve thine ene­mies which the Lord thy God shall send upon thee in hunger, and in thirst and in nakednesse, &c.

Eighthly,Eighthly, all was made for mans benefit. the end, why God made this world, and all things: It was for mans good, and mans benefit. It was to do good to mankinde that God made Heaven and earth, the Sunne, Moone and starres, that hee made all the creatures. And whereas God was most blessed in himselfe, before there was a Heaven or earth, and needed not to have beene grie­ved with our sinnes; yet notwithstanding Hee was not content to bee blessed in himselfe, and to keepe it, but hee would communicate his goodnesse and his blessednesse to his creatures, and draw man into com­munion with him: and therefore wee should bee ashamed to grieve God with our sinnes, seeing hee powreth out his goodnesse, and his blessings unto us dayly.

SERM. VII.

MATTH. 1. 21.‘And thou shalt call his Name, Jesus, &c.’

THe faith of a Christian,Simile. is like the Fishes in a pond, that as long as there is water in it, so long they tar­ry, but if the water goe out of the Pond, then the Fishes goe with it: so is the faith of a Christian, God the Father hee is the fountaine of the Deity, therefore as long as the Deity remained in the Fountaine; so long our faith was there, but when the Deitie did flow into the Person of the Sonne, then our faith goes with it; and whithersoever the Deity goes, thither goeth the faith of a Christian. Now the faith that wee have in the Sonne of God, is to be considered three wayes:

  • [Page 72]1. In his Titles.
    ARTIC. II.
  • 2. In his Incarnation.
  • 3. In his twofold Estate; of
    • 1. Humiliation.
    • 2. Exaltation.

Concerning his Titles we beleeve,

  • 1. That he is Iesus.
  • 2. That he is Christ.
  • 3. That he is the onely Sonne.
  • 4. That he is our Lord, according as the Angel saith here in this place, And thou shalt call his name Iesus.

Now in the faith we have in this title Iesus, there bee three things implyed:

  • 1. That he is a Saviour.
  • 2. That in the matter of our Salvation there is no other Iesus but this Iesus.
  • 3. That as he is Iesus, so he is our Iesus: and will save us in the day of death and Iudgement.

First,First, Hee is Iesus. Iesus as the Angell tels us, and as wee all know, it signifieth A Saviour; wee beleeve that Iesus is a Saviour, and will save us at the day of death, and at the day of judgement: As Matth. 18. For the Sonne of man is come to save that which was lost: And 1 Tim. 1. 15. This is a true saying, saith the Apostle, and by all meanes worthy to bee received, that Christ Iesus came into the world to save sinners, &c. So Ioh. 4. 14. And wee have seene, and doe testifie that the Father sent his Sonne to bee the Saviour of the world. So that if hee bee the true Saviour of the world, all that will be saved, must seeke to bee saved by him, for God saveth not, but by the meanes which hee himselfe hath appointed; therefore wee must seeke to that. It is a rule in Divinity, That such meanes as God hath appointed for the saving of us, Simile. such wee must applie our selves to; as God appointed an Arke for saving of Noab and his family from drowning, so that all that would bee saved must flie to the Arke: so likewise if any were stung with the firy serpents, hee had appointed a brasen serpent, that if any, bitten with the firy serpent, looked up, they should bee holpen; and if any were stung, and did not looke up, and cast up their eyes there on the brasen serpent, they were not helped: Even so God hath appointed Iesus to bee the meanes of salvation, therefore all that will bee saved, must seeke to Iesus to bee saved. Ioh. 1. 37. Iohn as soone as hee pointed at Iesus, and said, Behold the Lambe of God: the two Disciples left all and followed him: Simile. so wee should doe, when wee heare it is Iesus that must save us, at the day of death and judgement, we should bee contented to leave all pleasures,Vse 1. and profits, and our sinnes, and whatsoever is deare to us, to bee saved by Iesus. But it is a pittifull thing that men desire to bee saved at the day of judgement, and after death to bee blessed, and yet never seeke to Christ: Christ complaineth of this in Ioh. 5. 40. But yee will not come unto me, that ye might have life. As if he should say, yee desire to be blessed, and to bee saved, but yee will not come to me, to have life, and to bee saved. It is the sinne of the world, that they [Page 73] intend matters of pleasure, and profit, and never seeke to Christ to bee saved; if a strange Chirurgion, or Physition should come into the coun­trey, if wee conceive him to bee good,Simile. or heare hee is, O how men will seeke to him, that they may be holpen of their disease, or of their wounds, but here is the fault, that men do not seeke to Iesus, who is able to bring light out of darkenesse, health out of sickenesse, life out of death.

Secondly,Vse 2. seeing Iesus is the Saviour, therefore wee must bring our wives, and children, our servants, friends and them wee wish well, to Christ Iesus to bee saved. Mark. 2. 3. There was a man sicke of the Palsey, who because hee was not able to come himselfe, was brought by foure men, and presented before Christ, and so was healed; so wee should doe, present our children and friends at the feet of Christ by prayer, and them wee wish well to, that hee may save and blesse them, As Mark. 10. 14. They brought little children to him, that hee might touch them: A learned man saith well, hee is the Saviour of little children, therefore we must bring them, to Christ, and present them by prayer to him, that he may save and blesse them.

Thirdly, seeing Iesus is the Saviour, it shewes naturally, wee are all lost in our selves,Vse 3. under the curse of God, and out of the estate of Salvation, and therefore must seeke to Christ to be saved, as Matth. 18. 11. The Sonne of man is come to seeke, and to save that which is lost: as a lost sheepe is not at rest,Simile. but runnes here and there and cryes to the shep­heard, and is not at rest till hee bee in the fould againe: so wee should doe, wee should cry to the shepheard, and never be at rest, till wee bee brought home to God againe.

In the words of the Angell wee may observe three things:

  • 1. Whom he shall save; his owne people.
  • 2. By what meanes; not by strong hand, or fighting for them, but by dying and suffering for them.
  • 3. From what he shall save them; from their sinnes.

First,First, whom he shall save. whom hee shall save: he shall save his owne people; so that if we bee not the people of Christ, we cannot bee saved. A number of men thinke that seeing all bee sinners, and Christ dyed for sinners, therefore all shall bee saved; but this is an error in the world, for hee shall save none but his owne people: and therefore if wee will be saved, we must labour to bee the people of Christ, obedient to his commandements, to live under his government, and to bee guided and governed by him in all our actions; for if wee bee not gathered home unto him, obey him, and live under his government, we are none of his people, and then we cannot looke to bee saved. It is said, Psal. 18. 27. Hee will save the humble, and will cast downe the proud. Now who bee the humble people, even such as bee brought low upon the consideration of their sinnes, and sit under the burthen of them at the feet of Christ, these bee the people that shall be saved.

Secondly,Secondly, bo [...] Christ saves his people. how hee shall save them, not by strong hand, nor by fighting for them, but by suffering for them; as it is said, Ioh. 1. Behold the Lambe of [Page 74] God that taketh away the sinnes of the world: even as the lambe in the Law, typified the taking away of sinne, so Iesus tooke away our sinne. In the Law when they brought a Lambe to offer,Simile. the man made confession of his sinnes on the head of the Lambe, and put them vpon the Lambe, the Lambe was killed, and the man went free: so all our sinnes was lai­ed on Christ, He was killed, and wee goe free, Iesus saveth us, by giving his life for us: as Matth. 20. 28. His patterne is proposed unto us, Even as the Sonne of man came not to be served, but to serve, and to give his life for the ransome of many; so 1 Pet. 2. 24. Who his owne selfe bare our sinnes in his bo­dy on the tree, that wee being delivered from sinne should live in righteousnesse, by whose stripes we are healed. Iesus did save us, by giving his soule and body as a ransome for us, our sinnes were put upon him, he tooke our roome and place, and so stood as a malefactor before God, arraigned and con­demned for us, and suffered the torment that we should have suffered: thus did Iesus save us, by interposing and giving himselfe to pay for us whatsoever God would require at our hands, and therefore as Rebekkah said to her sonne Iacob, Gen. 27. 12. (when he was loth to goe to his fa­ther, to steale the blessing) On me, my sonne, bee the curse; if there be any blessing, or benefit to be found, on thee bee the blessing, but on mee the curse; so Christ saith to his people, if there be any blessing, or if there be any good, or benefit, on you be the blessing, on you be the good, and benefit, but on mee (my people) be the curse. Thus Christ taketh the sowre, and leaves us the sweet, this is the royall exchange wee make with Christ. When Onesimus was runne away from his Master Phile­mon, and had stolne away things from him; being converted, Saint Paul sent him home againe with a letter, as wee see Philemon 18. and saith, If he hath done thee any wrong, or any injury, set it upon my score, I will pay thee, I Paul have written it with my owne hand: so Iesus doth to us; wee bee all runne away from God, have done injury, and wrong to him, Christ meets with us, and sends us backe againe with a Letter in our hands to this effect;Christs letter to the Father. Father, if they have done thee any wrong or injury, doe not require it at their hands, but put it on my crosse, put it on my score, I will answere thee, I Iesus have not written it with inke and pa­per, but with my owne Blood. Therefore seeing he hath saved us by dying for us, let us take heede wee doe not despise this great salvation which Iesus hath wrought for us; Esay, 53. 11. it is said, he shall see the tra­vell of his soule, and shall be satisfied; Christ hath laboured and travelled for us, and it cost him sore labour too, now he hath not laboured for our meate, money; nor our goods, but hee hath laboured for our soules to bring us to repentance, to faith, and unto God; therefore if wee bee brought to repentance, if to faith, if to God, this will satisfie Christ, this will rejoyce him, but if he cannot see the travell of his soule, then it will repent and grieve him, that ever he swet in the garden, dyed on the crosse for us; therefore let Christ see the travell of his soule, and this will satisfie Iesus: and thus Christ saved us not by strong hand, by figh­ting for us, but by suffering and dying for us.

Thirdly, from what hee saved us; He saved us from our sinnes: It is a [Page 75] sweet thing to bee saved from sicknesse, from fire and water, from the sword, but it is a greater matter to be saved from our sinnes, than to bee saved from sword, fire and water; for wee may bee saved from these things, and yet our soules may perish, therefore the greatest matter is, to bee saved from our sinnes, which howsoever we doe not see it now, yet one day wee shall; for one of these dayes wee shall dye (wee know not how soone) and then we shall see what a great matter it is to bee sa­ved from our sinnes; and at the day of judgement when the heavens shall melt with fire, and the earth shall bee dissolved, and heaven open above us, and hell underneath us, and the divell ready to accuse us. Then we shall see what a great blessing the pardon of sinnes is: from o­ther things therebee divers wayes and meanes to save us, but to save us from our sinnes there is but one meanes, and that is the blood of Christ, therefore howsoever we are thankfull to God for other deliverances, yet above all, let us be thankfull that God hath saved us from our sinnes, for he is a blessed man that is thus saved from his sinnes, whatsoever his estate be in this world. So Psal. 32. 1. Blessed is hee whose wickednesse is for­given, and whose sinne is covered: he that is saved from his sinnes is a bles­sed and a happy man.

There bee two dangerous things in sinne,Guilt of Sinne what. the Guilt of sinne, and the Power of sinne, both these wee are saved from: the Guilt of sinne is the binding of a man over to answer for it at the judgement seate of God; and the Power of sinne is the ruling and raging of sinne in a man. Now both these Christ saveth us from, from the Guilt of sinne, and the Power of sinne, for hee saveth no man from the Guilt of sinne, but in some measure he saveth him from the Power of sinne: it is true indeed that therebee sinnes and weaknesses in the people of God, and will be so long as wee carry fraile flesh about us (for wee are regenerated but in part) therefore if there bee a striving against sinne,Triall. if there be a hatred, a loathing, and a distasting of them, then we are in some measure saved from the Power of sinne, and from the Guilt thereof; but if wee doe not finde this striving against it, this hatred and loathing of it, then wee are not saved as yet from the Power of sinne, nor the Guilt thereof. How shall a man know that lyeth in the jayle,Simile. whether his friend hath procured a pardon from the king or no; if the Iaylor come and knocke off the manacles on his hands, and the chaines off his feet, by this hee shall know his friend hath procured a pardon for him; but if this party lye in the jayle still, bound in his fetters and chaines, then it shewes there is no pardon come. So we may know when Christ hath procured a pardon for us or not, if wee feele the chaines and fetters of sinne to be taken off from us, a hatred, and loathing of them, a striving against them, it is a good signe, but if wee finde our selves fast bound in our sinnes, and continue in them, then as yet wee cannot assure our selves they be pardoned.

The second thing that is implyed in the title Iesus, Secondly, that there is no Iesus but our Iesus. is; That there is no other Iesus but this Iesus in the matters of salvation and redemption, for there is no salvation to bee found, but onely in him: as Act. 4. 12. Neither is [Page 76] there salvation in any other, for among men there is given no other name under heaven, whereby wee must bee saved. In the time of the Law there were divers Saviours, as wee may see, Iud. 2. 16. it is said, that the Lord raised up Iudges to deliver, or to save them, out of their oppressors hands; but all these Saviours were but petty Saviours in regard of Iesus, for they could not save their bodies, or their goods, but Iesus saveth our soules: as Psal. 33. 18. Behold, the eye of the Lord is upon them that feare him, and upon them that trust in his mercy to deliver their soules from death, 1 and to preserve them in famine.

Secondly, these Saviours can but save us from tyrants and worldly misery;2 but Iesus saveth us from hell, the divell, and damnation. As Luk. 1. 74. That we being delivered from the hands of our enemies should serve him without feare all the daies of our life.

Thirdly,3 they could but save them for a time, for when they were dead, straight way they were oppressed againe; but Christ hath wrought eternall redemption for us: so it is said, Heb. 5. 9. And being consecrated he was made the Author of eternall Salvation, unto all them that obey him.

Fourthly,4 these Saviours can save but for one age, they could not save them that were before them, nor them that come after them; but Iesus saveth men in all ages from the beginning of the world, to the latter end of it.

Fifthly,5 although they saved others, yet they could not save them­selves, as Ioshua was discomfited when hee went to Aye: and Sampson had his eyes plucked out: therefore all these Saviours were but petty Saviours in respect of Iesus, and beside Iesus there is no Saviour in the matters of salvation and redemption.

The use is,Vse 1. first, that seeing there is no Iesus can save us, but this Iesus, wee may see the horriblenesse of our sinnes, and the grievousnesse of them, for when wee have sinned, no Angell could save us, no Saint nor all the powers in heaven or earth, but it must cast the blood of the Sonne of God, it must be hee that must make atonement for us; there­fore (as Augustine saith) O man, by the greatnesse of the price that was paid for thee, thou maiest consider the greatnesse of thy sinnes, for it was not a small matter that made God to kill his owne Sonne; and therefore by the greatnesse of the price, consider the greatnesse of thy sinnes.

Secondly,Vse 2. seeing there is no Iesus can save us but this Iesus, we should be carefull to avoide every sinne, and to decline from it; for when wee have sinned, there is no power in heaven and earth whereby we can bee saved, but it must cost the blood of Christ. If a man should for every lye hee told,Simile. or every sinne committed, lose but a drop of his owne blood, how affraid would he be of sinning? Now there is never a sinne that we doe commit but it hath cost blood, either it will cost our blood, or the blood of the Sonne of God, and therefore how affraid should we be of sinning against God, lest we should be more lavish of the blood of Christ, than we would be of our owne.

Thirdly,3 we beleeve, that as he is Iesus in generall, so he will bee our [Page 77] Iesus, and will save us at the day of death and judgement. This is our comfort when wee are perswaded that Iesus is not onely a Saviour to others,Thirdly, that hee will be our Iesus. but hee is a Saviour to us. Thomas could have no true comfort, till he could say, My God, and my Lord; and this it was that comforted Iob, I know my Redeemer liveth, &c. This also was a comfort to David, (saith he) I should have fainted, Iob 19. but that I beleeved to see the goodnesse of God in the Land of the living: here then is the comfort of a Christian, when he can apply and appropriate Christ to himselfe.Simile. A man can have but lit­tle comfort of a house or land when hee is shewed it, unlesse it bee his owne: so we can have but little comfort by Christ, unlesse we can say, that Christ is as truly ours, as this house or land wee enjoy is ours; and as truely may a Christian say, that all Christs merits is his, as a man may say his coate on his backe is his.

But how shall we come to know that Christ is ours? Quest. I answere,Sol. if wee bee his people, if we be contented to be guided and governed by him, if we will obey his voyce, then we be his people; but if we will not be gathe­red home unto him, to live under his government, be guided by him and obey his voyce, we are none of his, neither can we rightly apply him to our comfort.

The second thing we beleeve of Iesus is,The second Branch is, that Jesus i [...] that Christ. that this Iesus that was the Sonne of Mary, Act. 2. 36. and borne at Bethlem is the Christ; as Peter shewes, There­fore let all the house of Israel for a surely know, that God hath made him both Lord and Christ: this is also the confession the Disciples made of him, Ioh. 6. 69. And we beleeve and know that thou art the Christ, the Sonne of the living God: and Act. 9. 22. But Saul increased the more in strength, and con­founded the Iewes that dwelt at Damascus, proving that this was the Christ: and so the Angels, proclaime him, Luk. 2. 10. Be not afraid, saith the Angell unto them, for behold, I bring you tydings of great joy that shall be to all people, That is, That unto you this day is borne in the city of David a Savi­our which is Christ the Lord: so the Angell proclaimed that Iesus was the Sonne of Mary, and borne at Bethlem: the devils also confesse him to be Christ, Luk. 4 41. so then there can be no question of this, but that Iesus is the Christ. Now Christ is a Greeke word, and doth signifie Anointed, as Psal. 103. 15. Touch not mine Anointed, &c. Anointed is as much as to say, Christ: Now [...] is the same in the Old, as [...] is in the new Testament; as Ioh. 1. 41. We have found the Messias, which is by interpretation, the Christ; and the Samaritans make this confession of him, Ioh. 4 42. For we have heard him our selves, and know that this is indeede the Christ, the Saviour of the world: so that Christ is the Saviour of the world, and the Anointed, and the Messias, hee that was set apart for the great worke of redemption. From hence that Christ is the Messias or the Anointed, five things are to be considered:

  • 1. What is meant by Anointing.
  • 2. With what he was Anointed.
  • 3. By whom he was Anointed.
  • 4. To what he was Anointed.
  • 5. What benefit we haue by his Anointing.

[Page 78] First, what is meant by Anointing. In the Law were three things impli­ed in Anointing: First, what is meant by Anoin­ting.

  • 1. That the Party Anointed was designated or appointed to that worke or calling by God.
  • 2. A declaration that God had enabled him with graces to dis­charge or execute fitly that worke or calling that was assigned him.
  • 3. That the Party anointed was made gratefull and acceptable to the people.

This wee may see in the anointing of Salomon in Mount Sion: first, that he was assigned and appointed by God; secondly, that hee was de­clared to be made fit for that calling that he was appointed to; thirdly, he was made gratefull and acceptable to the people: so it was in the anointing of Christ;

  • 1. That hee was designated and appointed by God for the great worke of Redemption.
  • 2. A declaration that God had enabled him to the worke with gifts fit to discharge this calling.
  • 3. That hee was made gratefull and acceptable to the Church and all them that had to deale with him.

First, as the partie anointed in the Law was thereby appointed for the worke;First, Assignati­on to the worke of Redemption. so Christ was designed unto the great worke of Redemption, and saving of man; he did not intrude and thrust himselfe into this calling, but he was appointed of God unto it: so Heb. 5. 4. And no man taketh this honour unto himselfe, but he that is called of God, as was Aaron: so likewise Christ tooke not this honour to be high Priest, but he that said unto him, Thou art my Sonne, this day begat I thee, gave it him: so that Christ did not intrude, and thrust himselfe upon it, but it was God that put him upon the businesse, and appointed him for the worke of redemption. Christ saith of himselfe, Ioh. 7. 28. Yet am I not come of my selfe, but hee that sent me is true whom ye know not. And so Peter, Let all the house of Israel know of a surety, Act. 2. 36. that God hath made him both Lord and Christ. Now what may this teach us, that Christ would not enter upon so needefull a businesse, and so great a worke, as the saving of mens soules, that he would not in­trude or thrust himselfe upon it, till hee was assigned and appointed of God.

This therefore must teach us,Vse 1. that we should not intrude or thrust our selves upon any businesse, or upon any calling, till it bee assigned or ap­pointed of God unto us. This is the reason in the Scripture, why the holy men are so carefull to approve their calling; as Exod. 3. 15. And God spake further unto Moses, Thus shalt thou say unto the Children of Israel; The Lord God of your Fathers, the God of Abraham, the God of Isaak, the God of Iacob hath sent me unto you: so David confesses, Psal. 18. 43. Thou hast made me the head of the Gentiles: so Ier. 17. 16. But I have not thrust in my selfe for a Pastor after thee: and Amos 7. 14. Then answered Amos and said unto Amaziah, I was no Prophet, neither was I a Prophets sonne, but I was an heardman, and gathered wild figgs, and the Lord tooke me, as I followed the flocke, and the Lord said unto me, Goe prophesie unto my people Israel. Thus wee [Page 79] see that we should not attempt or thrust our selves upon any businesse or calling, till we be assigned or appointed of God to it: we read Luk. 12. 14. when the man came to Christ to have divided his Inheritance, Man, saith hee, who made mee a judge and a divider? wee see that Christ would not intrude himselfe into that hee was not assigned to. What shall we say then to them that are ready to thrust themselves upon eve­ry matter like Peter, Iohn 21. 22. When Christ had told him, what should befall him, Peter saith to Christ, What shall this man doe? Christs an­swer is, What is that to thee? Looke to thine owne businesse, and looke to thy owne calling: so when we are busie about other mens callings or matters, and intrude into them, not having any calling from God, Christs reproofe may well be applyed, what is that to thee? meddle with thy owne businesse,Simile. and calling. A river as long as it keepes within his owne bankes runnes cleare; but if it swell and flow over the bankes, it gathereth a great deale of soile, and baggage: so as long as a man keepes within his bounds, and bankes, all is well, but if hee once breake over, then hee gathereth a great deale of corruption; therefore men must have wisedome not to intrude or meddle with a businesse, till they have a calling from God, seeing Christ would not take a needefull worke upon him, till he was appointed of God unto it.

Secondly,Vse 2. seeing God appointed and assigned unto Christ this office of Redeeming and saving us, and that he is well pleased with him, there­fore we should so accept of him, and receive him: as Psal. 2. 12. Kisse the Sonne lest he be angry; as if he should say, bee ready to entertaine, and to take him as the Lord of your life: the reason whereof is given before, verse 6. Because he hath set him as King upon Sion his holy mountaine, there­fore we must kisse him, and seeke to have his favour, and to receive him as the Lord of our life. We read Ioh. 1. 11. it was the sinne of the Iewes that Christ came amongst his owne, and his owne received him not; if they had beene strangers, and had not knowne him to bee Christ, then the matter had been the lesse, but when they knew him (yet did not receive him,) this made their sinne the greater; so if wee bee strangers to him, and know him not to be the Christ, our sins are the lesse, if we do not receive him and entertaine him; but if wee know him, that God hath made him Christ, then our sins are so much the greater. When Peter had pro­claimed him to be Christ unto the Iewes, Act. 2. 37. straight way they were pricked in their hearts, and were ready to receive him: O that this might worke the like affection in us, that when wee heare that God hath made him Christ, and the Lord of life, that wee might be pricked in our hearts, and be contented to let all goe, to lay hold of him.

Secondly,The second worke of Anoin­ting was, to shew sufficiencie for the worke. this anointing was to be done upon the People to shew that he so chosen, was furnished with all gifts and graces fit to discharge the calling and worke he was assigned unto. For as I have shewed, in the Law Anointing was an outward signe, that the party Anointed was gifted and graced, and had indowments of God given him fit to dis­charge the calling and worke hee was assigned unto; so the Scripture speaketh of Christ, that he was Anointed, he had the gifts and graces of [Page 80] the Spirit powred upon him, hee was not a weake one, but he was ena­bled of God for the worke of redemption. In Esay, it is said, the peo­ple make me no prince, nor I can be no helper, I have no bread in my house, nor clothing; but Christ cannot say so, for God hath fitted him with gifts and graces to doe the worke hee hath assigned him unto. Of Christ it is said, Psal. 89. 19. Thou speakest then in a vision unto thine holy One, and saidest, I have laid helpe upon one that is mighty; so then, it is not laid upon one that is a weake man, to faint under the burden, but one that is mighty, able to goe through with that he is appointed; and therefore as mighty Sampson rose at midnight, Iudg. 16. 3. and carried away the gates of Gaza unto the top of an high mountaine; so this Christ the mighty one hath risen from death and carried away the gates of hell, and of death, and is ascen­ded into Heaven: by reason whereof Heb. 7. 25. It is said, He is able per­fectly to save them, that came unto God by him, seeing he liveth ever to make in­tercession for them: therefore wee come not to a weake man, as the other high Priests were, but to a mighty One. This is a comfort unto a Christian that God hath furnished him with gifts and graces, and hath enabled him to goe through this great worke of redemption, therefore he will not leave it in the middle, but will goe through with the great worke assigned him: it was the comfort of the Leper, Matth. 8. when he came to Christ, that if Christ would, he could make him cleane: so it is the comfort of a Christian when hee knowes there is power in Christ to helpe him, that Christ the Lord, if hee will, can make him cleane and save him.

Thirdly,The third use of Anointing, was acceptation of all he dealt with. by his anointing the party was made gratefull, and accepta­ble to all that had to deale with him, as in the Law the Priests and Pro­phets and Kings, such as were anointed, drew all to them (whom they had to doe withall) in delight of their persons and their sweet anoint­ments that was powred upon them; so the anointing of Christ, and the sweete graces of the Spirit powred without measure on him, doth draw all that have to deale with him, to delight in him. His Person was first acceptable to God; secondly, to the Church.

First, hee was acceptable to God; as Ephes. 5. 2. it is said, And hath gi­ven himselfe for us to be an offering and a sacrifice of a sweete smelling savour to God. When our sinnes were upon him, they made a strong and stink­ing smell in the nostrils of God, the sinnes wee live in, and be guilty of; therefore if it were not for this same sweete ointment that is powred out on him, (the graces of his Spirit,) our sinnes would make us odious, and hatefull in the sight of God, such a strange and stinking smell our sinnes have. Now as the Person of Christ was made delightfull and ac­ceptable to God, so he was acceptable to the Church: as Cantic. 1. 2. it is said, Because of the savor of thy good ointments, thy Name is as a pretious oint­ment powred forth, therefore doe the virgins love thee; all that be virgins, that have chast soules: so Psal. 45. 8. All thy garments smell of Myrrh, Aloes and Cassia, therefore Kings daughters stand at thy right hand, and the honourable women, the gallant people of the world, are drawne by the sweetnesse of his cloathes. But it is a pitifull thing to see the world doth not de­light [Page 81] light in the presence of Christ, and are not drawne unto him: the reason is, because they doe not smell the sweet ointment that was powred out upon Christ, they smell a sweetnesse in their pleasures, profits, and in their sinnes, but they doe not smell the sweet ointment powred out on Christ; and therefore they doe not seeke to him, and delight in him. We see in the Gospell that the people flocked, thronged, and followed after Christ three daies journey together, what was the reason of it? be­cause they had tasted of the Spirit, and had smelt of this same sweet ointment, which made them leave all and follow him: so the graces that were powred upon him, made him delightfull to all that had to deale with him, to God, and to the Church.

The second maine thing is,Secondly, with what he was anointed. with what he was anointed: in the Law they were anointed with materiall oyle; As 1 Sam. 10. Samuel powred out an horne of oyle on Saul but Christ was not anointed with materiall oyle, but with the holy Ghost, with the gifts of the Spirit, of which the oyle was but a shadow; as Esai. 61. 1. The Spirit of the Lord is upon me, because the Lord hath anointed me; therefore the anointing of Christ is not by powring out materiall oyle on him, but by powring out the gifts and graces of the Spirit upon him; Psal. 45. 7. it is said, that God had Anoin­ted him with the oyle of gladnesse above his followes.

Now the reason why these graces are compared to oyle is,The Graces of the Spirit com­parted to Oyle. First, Oyle sof­tens. because oyle will soften, and make a thing supple; for take a little oyle and a­noint any one part, and it will make that part lithy and nimble; or take a little oyle, and put it into a locke, and it will make it nimble to stirre this way, and that way: so if once a little of this oyle bee powred into our hearts, it will make us quicke and nimble which before were slow and dull in the service of God; this is one reason why it is compared to oyle. Of Sampson Iudg. 14. it is said, that the Spirit of God came upon him, and then he was able to doe great matters; and Acts. 2. when the holy Ghost came downe upon the disciples in cloven tongues, then they were able to speake to Gods glory;1 Sam. 19. 23. and when the Spirit of God came upon Saul he would prophe­sie: so then wee see the Spirit of God will make a man fit and nimble for any service that God doth call unto; many men complaine they bee heavy harted, and dull in the service of God, and they cannot pray, let them get but a little of this oyle, and it will make them fit for any ser­vice and duty that God requireth.

Secondly, it is called the Oyle of gladnesse, because it makes every man glad that hath it,Secondly, Oyle makes cheere­full. for let a man have but a drop of this Oyle and it will make him glad, more to rejoyce than all things else: The worldly man delights in his profits, the wanton in his pleasure, but if we have but a drop of this oyle, it will make us rejoyce in the love and favour of God. Psal. 4. 6, 7. David saith, Lord lift thou up the light of thy countenance upon us, this shall glad our hearts more, than they of their great increase of corne, and wine and oyle: so if wee get but a little of this oyle, the graces of his Spirit it will make us glad. Act. 8. 37. The Eunuch had but a little of this oyle, and he went away rejoycing: the city of Samaria had but a little of this oyle, and they received the word with great joy. There be a number [Page 82] complaine they cannot be merry, they have joy in nothing; the reason is, because they want this oyle; therefore let us fling away our sinnes and corruptions, labour to repent of them and get of this oyle, that makes every man glad, which made Paul and Silas sing at midnight in a dungeon,Act. 16. 25. and the three Children rejoyce in the firy furnace, and Peter sleepe in his chaines: what was the reason of this? because they had got a little of this oyle of gla [...]nesse. Therefore no marvell though men cannot be merry if they want this oyle, for if they have it, it will make them rise at midnight to sing Psalmes, and will make them sleepe sweet­ly in the time of trouble. Therefore it is our comfort whatsoever Christ hath done in the worke of redemption, God will accept of it.

The third point is,Thirdly, with what he was Anointed. who it was that did anoint him: It was God; as Psalm. 45. God, even thy God, hath anointed thee with the oyle of gladnesse above thy fellowes: so Peter, Act. 2. 36. Let all the house of Israel know for a surety, that God hath made him Lord and Christ: In the Law wee see one man a­nointed another, as Moses anointed Aaron; Samuel anointed Saul, and Elias anointed Elisha: but it was God that did Anoint Christ. Of this there be three Vses:

First,Vse 1. seeing God hath anointed him, he is the Lords Anointed, there­fore we must take heede we doe no injury and wrong to Christ; as Psal. 105. 15. Touch not mine Anointed, &c. if hee bee Gods Anointed take heed we doe not wrong him. Why may a man doe wrong, and injury to Christ? I answere with Paul, Heb. 10. He that sinneth willingly, there is no repentance for him, but a fearefull looking for of judgement. If men sinne and will not repent, but live in them without repentance, and commit sinnes against their knowledge wittingly and willingly, grieving God, tramp­ling and treading under foot the bloud of the sonne of God in the dust, and making it of none effect.

Secondly, that seeing he is Gods Anointed take heede we doe no in­jury or wrong to Christ in his members;Vse 2. for a man doing wrong to a Christian may doe wrong to Christ in his members: it is Saint Pauls doctrine, 1 Cor. 8. 12. When yee sinne so against the brethren, and wound their weake conscience, ye sinne against Christ.

Thirdly,Vse 3. seeing God hath anointed him, therefore wee must anoint him, our hands must follow the hands of God: wee see in the Gospell, the woman got a boxe of costly ointment, and did powre it on Christ as he sate at the Table: so we must doe, get a box of ointment, and powre it out on Christ, and so anoint him.

Bernard shewes there be three sorts of ointment.1 First, to anoint the feete of Christ, as the woman that we read of Luk. 7. 46. so a Christian must begin at the feete of Christ first. And with what must he anoint him? first, with the oyle of contrition, griefe and sorrow for his sinnes, to sit downe at the feete of Christ, and to lament and mourne for them; there is no ointment that is bought at the Apothecaries shop so sweete to us, as this oyle of contrition is to Christ.

Secondly, wee must anoint the head of Christ; as the woman wee read of Matth. 26. 7. And with what? with the oyle of devotion, with [Page 83] the best dutie and service we can doe unto him: if we know any thing that will please God best, that we should doe.

Thirdly, we should anoint the body of Christ, as Ioseph of Aramathea did,3 he bought a great deale of sweete spices to anoint the body of Christ; and so we must do: but with what should we anoint the body of Christ? with the oyle of compassion, and if there be any of the mem­bers of Christ that stand at need, we should be ready to shew compassi­on on them, our hands must follow the hands of God, as hee anointed Christ so must wee.

Fourthly, to what end he was anointed. We all know he was anoin­ted to be a Prophet,Fourthly, to what end Christ was a­nointed. a Priest, and a King: now there were three sorts of men anointed in the Law: first, Prophets, as Elias anointed Elisha to bee a Prophet in his roome, [...] Kings 19. 16. secondly, Priests were anointed as Aa­ron, and Eleazer his son: thirdly, Kings were anointed as Saul, and David, 1 Sam. 10. In the time of the Law, two of these offices fell out to bee in one man, as Melchisedech was a Priest and a King; and David was a Pro­phet and a King; Ieremie was a Priest and a Prophet; but all these offices were not in any one man untill Christ came: in whom these were fulfil­led, the other anointings were but Types and shadowes, he was the sub­stance; Christ was anointed to all these offices; He was a Prophet, to teach us his Fathers will; a Priest, to make atonement for us, and intercession; A King, to raigne over us, to defend and protect us.

First,First, Christ is a Prophet. he is a Prophet, to declare the will of God; Christ hath declared the will of God to his people, and therefore he is a Prophet; so saith Peter, Act. 3. 22. that Moses said to the Fathers, the Lord your God shall raise up unto you a Prophet, even of your Brethren, like unto me; ye shall heare him in all things whatsoever he shall say unto you: so saith the woman of Samaria, Sir, I per­ceive thou art a Prophet, &c. Iohn 4. All other Prophets did teach but part of Gods will, but hee hath revealed his whole will, and therefore Christ is the great Prophet of the Church; as Luke. 7. 16. when they saw Christ had raised up that man that was dead, they glorified God and said, a great Prophet is raised up among us, and God hath visited his people. It is said, Matth. 4. 16. The people that sate in darkenesse saw great light, and to them that sate in the region and shadow of death, light is risen up; all the Prophets that were before him, were as little lights to him, hee was the great light that made all things. If a man set up a candle, it will give light in one roome, set up a torch and it will give a greater light,Simile. but what are all these lights to the light of the Sunne? so all the Prophets that were before Christ, were but all little lights to this, and pointed to Christ, he was the great light that made all things manifest.

The use is,Vse. that seeing Christ is the great Prophet of the Church, therefore wee must heare him: Ast. 3. 23. Saint Peter saith, That every person which shall not heare that Prophet, shall bee destroyed out from among the people; therefore he that doth despise, and will not heare him speaking unto us, that person shall be cut off and destroyed. So Heb. 2. 21. For if the word spoken by Angels was stedfast, and every transgression and disobedience recei­ved a just recompence of reward, how shall we escape, if we neglect so great sal­vation, [Page 84] &c. And therefore seeing he is the great Prophet of the Church, we must heare and regard him. I shewed you in the morning, it was a sweet thought in God, Matth. 21. 38. when hee had sent his ser­vants the prophets, they beate them and killed them, and stoned them, at last he sent his sonne, It may be, saith he, they will reverence him; it was a sweet thought in God, that not withstanding they had done all to his servants they could, that God would send his Sonne, therefore seeing he hath sent him, wee must heare him, unlesse wee will perish. But how can wee heare Christ, he is in heaven? I answere, two waies Christ rea­cheth his Church here:

  • 1. By His Word.
    Christ teacheth by the Word and Sacraments.
  • 2. By the Sacraments.

First, Hee teacheth his Church by his Word; for the Word is no­thing else but the very voyce of Christ; and therefore when wee read the Word, wee ought to reverence it as the voyce of Christ speaking to us.

Secondly, he teacheth his Church by the mystery of the Sacraments, which when they speake to us in his name, it is the voyce of Christ: so 1 Pet. 3. 19. By the which Spirit he went & preached to the spirits that were in pri­son, &c. Christ did not preach unto them in his own Person but by man: so Ephes. 2. 17. it is said, that Christ came and preached peace to them afarre off, and to them that were neere. Now Christ did not preach to the Gentiles in his owne Person, but by the Ministery of his servants, therefore as of­ten as his servants come to us in his name with his word in their mouths, it is Christ that teacheth us, and then, so often as we heare, we heare the voyce of Christ; as the Church saith in the Can. 5. 2. It is the voyce of my belo­ved. The greatest part of the world do not beleeve this,Cantic. 5. 2. they are not per­swaded when the minister speaketh unto them from the word of God, that it is the voyce of Christ, therefore they condemne it and doe not regard it, but when we know that Christ speaketh unto us by the Mini­stery of his Word, or by his servants, we should say as Samuel said, Speake Lord, for thy servant heareth; so Psal. 85. David saith, I will harken what God saith, for he speakes peace to his people: let the world speake of their pleasures, profits, and talke what they will of me, I will hearke what God saith; so a Christian must doe, whatsoever the world talke and speake, yet he must harke what Christ speaketh unto him.

Secondly, he was Anointed to be a Priest, as Psal. 110. 4. Thou art a Priest for ever after the order of Melchizedech:Secondly, Christ was a Priest. so Heb. 7. 26. For such an high priest it become us to have which is holy, harmelesse, undefiled, separated from sinners, made higher than the heavens. Of his Priestly office there bee two parts:

  • 1. To reconcile and make us at one with God.
  • 2. To make intercession for us.

In the Law when a man had sinned, hee brought an offering to the Priest,Simile. the Priest must offer for him, and so make reconciliation be­tweene God and him; so when we have sinned against God, it must bee Christ that must reconcile us and make us at one againe with God. But [Page 85] there is a great difference betweene Christs sacrifice, and the Priests; for the Priests in the Law made an atonement with the bloud of beasts: but Christ makes an atonement with his owne bloud; there was never a Priest in the Law that would shed his bloud for the best of the people, but Christ hath shed his bloud for the meanest of his servants, and there­fore we have great cause to esteeme of the Priesthood of Christ, for all the joy we have in God, and hope of heaven hangs on him; for when a man hath sinned against God, there is no man dare stand before God, till Christ hath ingaged himselfe, answered God, and made him at one with him: when a man hath sinned against God, all the Angels cannot make Atonement for him, nor all the powers in heaven and earth, all the gold in Ophir c [...]ot redeeme a soule, but it must be Christ with his owne blood that m [...]t make reconciliation with God for us: therefore wee are highly to esteeme of the Priesthood of Christ, for all other comforts and joy depend on it.

The second Priestly duty is, that hee makes intercession for us, being en­tred into the heavens, within the clouds to appeare before God, and to make intercession for us; so we see Heb. 1. 25. Wherefore he is able perfect­ly to save them that come unto God by him, seeing he ever liveth to make interces­sion for them: so Heb. 9. 24. for Christ is not entred into places that are made with hands, which are similitudes of the true sanctuary, but is entred into the heavens to appeare now in the sight of God for us; there bee two bloods that cry unto God, the blood of the Martyrs, and the blood of Christ; the blood of the Martyrs cries for to be revenged, but the blood of Christ cries for mercie; it cryeth not onely from the crosse for mercy, but it cryeth now as freshly within the throne, and the vaile, as ever it did; he makes request for us, and as Austen saith, hee makes request after this manner; Good Lord, grant mercy to them, Father forgive them, I have bought them with my bloud, they be my poore servants. Therefore here is a comfort to us, when wee cannot pray as we ought, nor wee have none that can helpe us, this is the comfort that we Christians may have, that Christ is ascended to heaven, and makes intercession for us.

The use is, that seeing we have such a benefit by the high priesthood of Christ, it should make us hold fast our profession: this is the use that Paul maketh, saith he, Seeing then we have a great high Priest which is carri [...] into heaven, even Iesus the Sonne of God; Let us hold fast our profession; Let us therefore goe boldly to the throne of grace, that we may receive mercy, and finde grace to helpe in the time of neede: therefore let us not doubt but that wee shall be saved. Indeede, if the matter lay in us then wee might doubt of it, but seeing Christ hath undertaken it, we must not doubt, unlesse wee will be so prophane to thinke that Christ will faile us. I, but what may a man doe that Christ may undertake the matter for him?Simile. he must doe as a man that goeth to a Lawyer▪ he tels him his case, and he prayeth the Lawyer to undertake the matter for him; so a Christian must doe, hee must goe to Christ, and make his case knowne to him, and pray him to undertake the matter, and so commit it unto him, and then Christ will not faile him.

SERM. VIII.

HEBREWES 1. 8, 9.‘But unto the sonne He saith, Thy Throne, O God, is for ever and ever, a Scepter of Righteousnesse is the Scepter of thy kingdome.’‘Thou hast loved Righteousnesse and hated iniquity, therefore God even thy God hath Anointed thee with the Oyle of gladnesse above thy fellowes.’

IN the Anointing of Christ, there were five things offered to our consideration: first, what is meant by the anointing: secondly, with what he was anointed: thirdly, what it was that did anoint him: fourthly, to what he was anointed: fifthly, what benefit we have by his anointing: He was Anointed to bee a Prophet, a Priest, and a King. How Christ is the Prophet of the Church, and how he is the Priest hath beene shewed already; it remaineth now to shew you how he is a King, for it is nothing to admit him to bee the Prophet, or to be our Priest unlesse we admit him to be our King.

Now that he is the King of the Church can no doubt; for Psal. 2. it is said, I have set my King upon the holy hill of Sion, and Zech. 9. he sayes, O Daughter of Ierusalem, behold thy King commeth unto thee, &c. And Luk. 1. 32. the Angell saith, He shall be great, and shall be called the sonne of the Sost High; and the Lord shall give unto him the throne of his father David, and hee shall raigne over the house of Iacob for ever, and of his kingdome shall bee none end. so we may see it is plaine that Christ was a King, indeed Christ did refuse to bee a King Ioh. 6. 15. because they would have made him a temporall king, there he departed into a Mountaine: but when he was be­fore Pilate Ioh. 18. 38 [...] Pilate asked him, if hee were a King; Christ tel­leth him, For this cause was I borne, and for this cause came I into the World, that I should beare witnesse to the truth. Now there be foure Kingly duties that Christ doth exercise towards his Church:

First,The foure Kingly Duties of Christ. Hee doth gather and draw Subjects to himselfe by his Word and Spirit: it is not with the Kingdome of Christ, as with the kingdomes of the world;1 for first, they be constituted and gathered, and then they have a king set over them: as we see in David, his kingdome was constituted before hee was king; but Christ hath not a Subject in his Kingdome [Page 87] but he must draw him, for ther is no man that is born a subject of his king­dome; but he must draw him out of another kingdome, out of the king­dome of the divell, to make him a subject in his kingdome; so we have it, Who hath delivered us from the power of darkenesse, and hath translated us into the Kingdome of his deare sonne: Col. 1. 13. we see that Christ must draw us out of another kingdome to make us subjects in his Kingdome; Iob. 10. 16. O­ther sheep have I also which are not of this fold, them also must I bring. This is a peece of his Kingly care, to draw aliens and strangers unto himselfe to make them subjects in his Kingdome:Simile. we see in experience, if a goodly Kingdome be set up, and great priviledges belong unto it, men wilseeke to be subjects of it: and yet Christ hath set up a kingdome and there are few that seeke to bee subjects of it; notwithstanding all the king­domes in this world are not like to it, in regard of the glory and excel­lency and of the goodly priviledges that doe belong to it: yet what a­do hath Christ to make men his subjects? he is someitmes drawing of a man twenty or thirty yeares ere he can make him a subject of his King­dome. Here wee are to consider the infinite goodnesse of God to us, that when we were under the kingdome of the divell, at ods and war with him, yea even when wee were at defiance with him, then hee was not contented till he had drawne us home to himselfe to be made sub­jects in his Kingdome; here wee may wonder and admire at his good­nesse, that when men were at warre and at defiance with him, hee labo­reth then to draw them unto repentance: as Ezek. 16. 6. When I passed by thee and saw thee polluted in thine owne bloud, I said unto thee when thou wast in thy blood, Thou shalt live; even when we be in our sins the Lord sheweth compassion unto us. Act. 12. 7. When Peter was in prison and asleepe in his chaines, the Angell of the Lord came and smote him on the side and bad him a­rise; and the chaines fell off from his hands: as the Angell brought him out of prison, into the City, and threw the Iron bolts from him; so the Lord doth to us, wee lie in our sinnes asleepe, hee comes and strikes us in our consciences, not on our sides, brings us through the Iron gate (places of danger) and never rests till he have brought us into the Citty to make us subjects to his kingdome, that were formerly ever subjects to the divels kingdome.

The second Kingly duty of Christ is,The second Kingly Duty. That he governs his people by just and equall Lawes: Psal. 45. 6. he saith, Thy throne, O God, is for ever and ever, the Scepter of thy kingdome is a Scepter of righteousnesse; Thou lovest righte­ousnesse and hatest wickednesse, &c. And Esai. 7. The increase of his govern­ment and peace shall have no end, he shall sit upon the throne of David, and upon his Kingdome, to order and to establish it with judgement, and with justice from henceforth and for evermore. so Christ is our King to governe us by just and equall Lawes, this is the Kingly office of Christ; therefore every one that will bee a subject to Christs Kingdome must be ruled and go­verned by his Lawes: wee see men can be contented to be subjects to his Kingdome, &c. yet they will not be governed and guided by his Lawes, for they will sweare though Christ saith, Sweare not all: he hath made a Law that we should not lye; yet men will lye; he commanded [Page 88] that men should not prophane the Sabbath and many will prophane it; but every one that is a subject to Christs Kingdome must live by the Lawes of Christ; it is a great fault that men professe themselves to bee Christians and yet will not bee ruled by his Lawes. Ioh. 19. 7. The Iewes said, they had a Law, and by that Law Christ ought to dye; Indeed it was a Law of their owne making, for there is no Law of God to put an inno­cent and harmelesse man to death, but it was a Law of their owne; so wee make a Law to our selves that men may sweare or lye, and what­soever become of our neighbours, looke to our selves, but it is of our owne devising, it is no Law of God: the old Souldiers bowed the knee to Christ, Matth. 27. 26. and yet they spit in his face, they set a crowne of thornes on his head and put a reede into his hand; so it is with the world still, though they call him their father and king, yet they will not bee ruled by him, but even as it were spit in his face, and set a crowne of thornes on his head; this is that which the world cannot away with nor brooke, that he should bee their king to governe and guide them, they can be contented he should dye for them to save them, but cannot indure that Christ should rule or raigne over them. Luk. 19. assoone as Christ came amongst them they said, Wee will not have this man to raigne over us; so Psal. 2. Let us breake their bonds and cast away their cords; they cannot abide to bee tyed to Christ, to bee tied to prayer, and to holy duties, this is such a bond, and such a tye unto them, they cannot indure it.

The third kingly duty is, that he turnes whole administrations to the good of the Church. The third King­ly Duty. Aristotle sheweth the difference betweene a king and a Tyrant, the King he raignes for the good of his people; the Tyrant for the good of himselfe: now it is not for Christs good, that he governs and raignes, but it is for the good of his Church: the eleventh of Esay is nothing but a declaration of the great good that shall come by his government; so Psal. 72. 12. Hee shall deliver the poore when hee cryeth, the needy also and him that hath no helper; he shall be mercifull unto the poore and needy, and shall preserve the soules of the poore; it tends to the good of the Church, the whole administration of Christ: we see many times things goe contrary to the Church, but here is the comfort, as long as Christ is the King of it, all shall turne to the good thereof. We see in a clocke that some wheeles turne crosse,Simile. and contrary, and yet all to one end to make the clock goe; so there be many things that fall out contrary and crosse unto us, which yet by the secret hand of God are turned to the good of the Church. Matth. 8. 23. there is a strange administration shewed, Christ gets his Disciples to Sea, and when they were in the Ship the winds arose, the waues beate into the Ship, they were like to bee drowned, and Christ was asleepe; but when they came to Christ and did awake him, he rebuked the waues and the Sea, and there was a great calme; so Christ doth as it were set his people on a Sea, where the winds and the Sea rage and take on, Christ all this while being a­sleepe, but when he awakes he drives away all danger from them; this is the strange administration of Christs Kingdome: therefore let eve­ry man labour to be a subject thereof, and then fall what will fall, come [Page 89] what will come,SER. VIII it shall all turne to their good.

The fourth Kingly duty Christ exerciseth to his Church is,The fourth King­ly Duty. That he de­fends and fights for them; so we see, Psal. 45. 3. Gird thy sword upon thy thigh, O most mighty: and Revel. 19. Christ is there described riding on a horse with his garments dipped in blood and armed ready to fight for his Church and to defend it. Of this we have two uses.

First,Vse 1. a comfort to the godly, that when they bee at peace and rest, Christ is warring and fighting for them; and when they bee weeping for their sinnes, Christ is a fighting for them; as Moses saith, Exod. 14. Stand still and behold the Salvation of the Lord, for he fighteth for you: For as a subject fighteth for his country and his Prince; so Christ fighteth for us, and saith to the faithfull, Bee contented, stand still, I my selfe fight for you.

Secondly,Vse 2. a terror to the wicked, for if a man be an enemy against Christ, hee fights against him with all his power, and laboureth to de­stroy him; the Aegyptians could say, Let us flee from the face of Israel, for the Lord fighteth for them. O that the men of this world would say after that manner, Christs fights against us, let us fly, we cannot prevaile, hee will destroy us. Let us therefore labour to make friends with him: Iehu, (2 King. 10. 1, 2.) sent letters to Samaria, to this effect, Yee have your ma­sters sonnes, yee have with you both charets and horses, and a defenced city; con­sider therefore which of your Masters sonnes is best and most meete, and set him on his fathers throne to fight for your Masters house: But they were exceedingly affraid and said, behold, Two kings could not stand against him, yea all the pow­ers that rose up against him hee hath destroyed; therefore how shall wee stand? so I say, how shal we subsist, if we fight against Christ? we see in Iosua, when he had conquered the kings, he brings them out, and causeth his souldi­ers and servants to set their feete on the necks of the kings; so Christ will not rest till he hath subdued all his enemies and destroyed them. It is writ­ten Psal. 110. 1. The Lord said to my Lord, Sit thou on my right hand, till I make thine enemies thy footestoole; which when hee hath subdued, hee will soone like Iosua call out his souldiers and his servants, and bid them set their feete on the necks of their enemies: therefore, let us desire to be subjects to his kingdome.

The fift point is,The fruit and benefit of Christs Anointing. the fruite and benefit that we have by his Anointing: and that is twofold; first, we participate of the graces of Christ: as Act. 11. 26. The Disciples were called first Christians: what is that? Anointed people; they take their name from Christ, for by the meanes of Christ, they were anointed; for he was not anointed for himselfe, as a private man, but as a head for us all; for as the ointment that was powred on the head of Aaron, did not rest there, but ranne downe on his beard and garments throughout, Psal. 133. 2. so the ointment that was powred on the head of Christ, did not rest on him as the head, but it ranne downe to the meanest of the creatures or members: therefore there is not the least member that is in Christ but partakes of his anointing. Let us labour then to be in Christ and we shall see a derivation of the graces of Christ in us:Simile. let a man set a glasse under a Still, and it will receive the water, [Page 90] drop by drop as the Still giveth it forth, which though it bee not full presently, yet in time it will: so let us get into Christ, and he will distill all his graces by drops into us, although we be not full presently, yet in time wee shall: this is the first benefit wee have by the Anointing of Christ.

Secondly, we are partakers of the dignity of his Person; for hee draweth all his members into the same dignity with him, all they participate of his dignity: for as hee was a King, a Priest and a Prophet, so hee makes his people Kings, and Priests, and Prophets, he makes them kings, not tem­porary kings; for as Christ saith of himselfe, that his kingdome is not of this world; so a Christians kingdome is not in this world: how then are they said to bee kings? To rule and to raigne over their owne lusts and sinnes;Quest. Sol. as Revel. 1. 6. And hath made us Kings and Priests to God. This is a Kingly power when a man hath his heart at command, so as his af­fections, lusts and sinnes beare not sway in him, but can command them; such a one is a king, when he that goeth in silkes and velvets, is a vassall and a slave to sinne.

Now we come to speake of the third title; that is, that Christ is the Sonne of God. Wherein there is two branches of our faith:

We beleeve that
  • 1. Iesus is the Sonne of God.
  • 2. He is the Onely Sonne of God.

First,The third title is, that Jesus is the Sonne of God. we beleeve he is the Sonne of God: Psal. 2. 7. it is said, Thou art my Sonne, this day have I begotten thee: and Ioh. 3. 16. God so loved the world, that he gave his onely begotten Sonne, that whosoever beleeved in him, should not pe­rish, but have everlasting life; so Gal. 4. 4. But when the fulnesse of time was come, God sent forth his Sonne made of a Woman, &c. so it is cleere by the Scripture,Simile. that Christ is the Sonne of God. And if he be the Sonne of God, then he communicates of the same substance and nature, that God the Father is of: as wee see in the course of nature, the substance the Father is of, the same he communicates to his sonne; the same nature and sub­stance that is in the father, is in the sonne; therefore if wee will looke upon God the Father, wee must looke upon Christ: saith Iesus unto Philip, Ioh. 149. Have I been so long time with you, and hast not thou knowne me? he that hath seene me, hath seene my Father: therefore if we would see God, let us looke on Christ; for the same nature and substance that is in God the Father,Simile. is in the Sonne. If a man hold a glasse in his hand; and set it a­gainst the Sunne, and then looke in it, hee shall as truely see the body of the Sunne, as if he looked on the Sunne; so it is with us, desiring to see the reflexion of God, if we looke on Christ, we shall as truely see God, as if we looked on God Himselfe; for the same nature that is in the Fa­ther, is in the Sonne. Now what bee the consequents of this? If the same nature bee in Christ that is in God, then Christ must be God, for who can deny but that the same nature that is in God the Father, the same must needs be in the Sonne? Augustine saith, that the sonne must needs be a man, seeing the father is a man, for the same nature that is in the father, he communicates to his sonne; so then the Sonne of God, seeing hee is of the same nature and substance with the Father, hee must [Page 91] needs bee God, equall with the Father: hence the inference is true, that Christ is God. But because the Arrians be somewhat busie in these dayes, who robbe Christ of his Godhead, therefore I will prove unto you by foure arguments that Christ is God:

First,Foure Argu­ments that Christ is God. the same names are given to Christ that are given to God, and are attributed in such a manner, as never was to any but to God. Ioh. 20. 28. Thomas saith, Thou art my God and my Lord: and Rom. 9. 5. the Apo­stle saith, Of whom Christ came, who is God over all blessed for evermore, Amen: and Ioh. 11. 3. This is life eternall, 1 that they know thee to be the one­ly very God, and whom thou hast sent Iesus Christ: so Tit. 2. 13. Looking for the blessed hope and appearing of the glory of that mighty God, and of our Savi­our Iesus Christ. He was not called God by appellation, as Moses was called Aarons God, because hee was in the roome of God to execute justice and judgement; but he is called God in such a peculiar manner, as never none was, but God: therefore Christ is true God:

The second Argument is,Arg. 2. that the eternall properties of God are attributed unto him; now this is one of the eternall properties of God, to bee eter­nall, before all beginnings; which is attributed to Christ, Proverb. 8. 22. The Lord hath possessed me in the beginning of his wayes; I was before his workes of old, I was set up from everlasting, from the beginning, and before the earth; when there were no depths, was I begotten: so Christ was eternall. Ioh. 8. 58. Before Abraham was, I am. I, say the Arrians, in figure and type, hee was before Abraham: but the text meaneth really; Christ was not in fi­gure and type, but in truth and in deed. Another propertie is, the Om­nipotencie of God; and this is ascribed unto Christ; therefore he is God: As Philip. 3. 21. it is said, Who shall change our vile body, that it may be fa­shioned like unto his Glorious body, according to the working, whereby he is able even to subdue all things unto himselfe. Against this the Arrians oppose and say, he had it by donation after his resurrection: but I say, Christ had it eternally, before his resurrection, as Matth. 11. All things are given me of my Father. Thirdly, it is the property of God to be present in all places; but Christ is present in al places, therfore he is God. Now that Christ is pre­sent in all places, It may appeare by this in the Gospell, where it is said, Where two or three be gathered together in my name I am in the middest of them, and Matth. 1. 28. I am with you even unto the end of the world. Against this the Arrians obiect and say, Christ is present in grace, but not a re­all presence: to which I answer, that Christ is realy present with his people, as Revel. 1. He was in the midst of the seven golden Candlesticks.

The third argument is,Arg. 3. that the proper workes that are attributed to God, are also attributed to Christ: as the worke of creation, Col. 1. 16. For by him were all things made: so Ioh. 1. 3. All things were made by him, and with­out him was nothing made, which was made. Against this the Arrians ex­cept, it is not the worke of creation and making the world which is there spoken of, but the worke of renouation, or making of his Church: but looke into Ioh. 1. 10. and you shall see it is the worke of creation, and not of renovation: For it is said, That the world was made by him and the world knew him not; that is, the wicked of the world: therefore wee [Page 92] may see it is not the renovation of the Church which is there spoken of; so Col. 1. 16. For al things were made by him, whether they be visible or invisible; there the Apostle speakes of the making of Angels; therefore it can­not be of the worke of renovation, for renovation is proper to men, for none is renovated but such as fell away, but the elect Angels fell not away, and therefore needed not renovation; so then it must be the worke of creation. Againe, salvation is a worke that is proper to none but God, but salvation heere spoken of, is a proper worke of Christ; therefore hee is God: so hee speaketh in Esai. 43. 11. Besides me there is none other saviour: so likewise it is a property of God onely to search the reines, but this property belongs to Christ, and therefore he is God: so it is said in the Revelation, And all the Churches shall know that I am he, which searcheth the reines and heart.

The fourth argument is, that the same honour which is given to God, the same is given to Christ. Arg. 4. Now there be three honours due to God, all gi­ven to Christ:

  • 1. Adoration.
  • 2. Invocation.
  • 3. Faith.

Adoration, as Heb. 1. 6. When he brings his first begotten into the world, he saith, Act. 7. 59. And let all the Angels worship him. Invocation, as by Stephen, who cal­led on God, and said, Lord Iesus receive my spirit: so of Saul, Act. 9. 14. it is said, that hee bound all that called on the name of the Lord. Faith, as Iohn 14. 1. Ye beleeve in God, beleeve also in me, to which purpose is that Act. 17. 3. Therefore wee may see by these arguments that Christ is God, and to take heed of this brutish opinion of the Arrians. Now what be the conse­quents of this? that he was not a bare man, but he was God also, who did redeeme us.

There bee divers reasons why he onely should redeeme us.Why Christ onely must Redeeme us. First, be­cause he that did redeem us must beare the burthen of al the sins due to al men, that hath beene, and shall be; now there was none that could doe this, because the wrath of God was infinite,1 save Christ Iesus; for let the wrath of God come upon the Angels, they are not able to beare nor stand under the burthen of it, but it will presse downe, and sinke them as low as Hell.2 Secondly, he that should redeeme us, must pay a price Incomparable, better and more worth than the bodies and soules of all men, that ever were; now there was none that could doe this but God, and therefore, he must bee God,3 who redeemed us. Thirdly, he that should redeeme us, must put on all our sinnes; even all the sinnes that had been committed, and shall be from the beginning of the world, to the latter end, and ap­parell himselfe with them: but there is no man, no Angell able to doe this, and to stand before God, unlesse there be infinite goodnesse in him, to countervaile the justice of God; therefore it must be God that must doe it.

The second branch is,Secondly, Christ is the Onely Sonne of God. that we doe beleeve, he is the onely Sonne of God; not by creation as the Angels spoken of Iob 1. 6. nor by adoption and grace as men, Ioh. 1. but by communicating his nature and essence to [Page 93] him; Now this doth commend the goodnesse, and mercy of God to us, that when wee had sinned against him and had no way to redeeme our selves, he having but one Sonne and his onely begotten Sonne, yet gave him to dye for us, so to redeeme us.

The uses are▪ Vse 1. first, seeing Christ is the only Son of God, let us labour to become one with him, and then we shall also be the sonnes of God: as Ioh. 1. 12. But as many as received him to them he gave power to be the sonnes of God: and Gal. 3. 26. For ye are all the sonnes of God by faith in Christ Iesus: I know there is never a one here present, but could be contented to be the sonne of God; let us then labour to bee with Christ, by faith, and so we shall become the sonnes of God; for hee draweth all his members into the same dignity with him. David accounted it a great matter to be the sonne in law to a king; so Moses, to be a sonne to Phara­ohs daughter, howsoever he refused it afterward. Now, if it bee such a great matter to bee sonne in law to an earthly king, much more is it to bee a sonne to God: therefore what a comfort is this, to such poore people, that are one with Christ, by faith, howsoever they bee hated and despised, at the hands of wicked men, 1 Ioh. 3. 1. hee bringeth it in with an ecce, Behold, what love the Father hath shewed to us that we should be cal­led the sonnes of God? All the world doth not know what a great bles­sing it is to be the sonnes unto God; wee see how great men will talke of their nobility and of their great descent, but alas, what is all this, if we be not the sonnes of God? therefore thinke this with thy selfe, I am a great man in the world, and come of a noble blood, and a great des­cent, but what is this unto me, unlesse I bee the sonne of God? And therefore let us labour to bee one with Christ, and then as Christ was raised from the dead, so he will raise us up together with him, and wee shall be found the sonnes of God.

Secondly,Vse 2. seeing Christ is the onely Sonne of God, wee may see the horriblenesse of our sinnes and the greatnesse of them, that when wee had sinned, all the creatures in heaven and earth could not doe it, but it must be the Sonne of God, he must come downe, take our nature upon him, and dye for us. Augustine saith, O man by the great price that was paied for thee thou maiest consider the greatnesse of thy sinnes, that they cost the bloud of Christ,Simile. the Sonne of God. If a man should com­mit an offence, and all the nobles should kneele on their knees before the king for him, and could not get release, but that it must be the kings sonne onely that must doe it, hee must shed his blood, take the place of a malefactor, be arraigned, condemned and executed in his roome; all men would conceive that this was a horrible fact that must be the cause of this: this is our case, when we had sinned, all the heavenly powers could not bring us into favour againe, but it must be the Sonne of God, hee must take our roome and place, bee arraigned, condemned and exe­cuted for us: therefore sinne is no small matter neither must wee esteeme of our sinnes slightly; but consider with our selves, that great are our sinnes, that hath brought this on Christ.

Thirdly,Vse 3. we should heare his voyce: it is the charge the God gi­veth, [Page 94] Matth. 3. 17. This is my beloved Sonne in whom I am well pleased, heare him; and therefore it is a great sinne to despise the voyce of Christ, in the ministery of his Word: Saint Paul sheweth what a great sinne it is,Heb. 1. 1. saith he, God spake by the Prophets at sundry times and in divers manners, but now he hath spoken in these last times by his Sonne; and therefore in the second Chapter he exhorteth us, To take heede of it, that wee doe not let it slip; for if the word spoken by Angels, was stedfast, and every transgression and disobedience receiveth a just recompence of reward; How shall we escape, if we neglect so great salvation? Therefore seeing Christ is become a Pro­phet of the Church, let us take heede we doe not despise his Word, or voyce. It was a holy thought in God, when the Church of the Iewes had killed the Prophets, beaten and despised them, I will send my Sonne, it may be they will reverence him; it was a sweet thought in God to doe so. And therefore let us take, heed, we doe not despise the voyce of Christ. Ioh. 5. 28. it is said, The dead shall heare the voyce of the Sonne of God; even the dead cinders and ashes of men that have been rotting in the graves many thousand yeeres, they shall startle and stirre at the voyce of the Sonne of God, speaking unto them but once; and therefore how shall this condemne us, that Christ hath spoken so many times, and yet wee doe not once stirre or move at it which are living men, to goe about our businesse? therefore this shall condemne us, that the dead cinders of men that have lien in their graves many a yeare shall startle and move, at one voyce of Christ, and yet wee doe not at a thousand of his voyces.

Fourthly,Vse 4. seeing Christ is the onely Sonne of God, wee must take heed we doe not despise him; Psal. 2. it is said, Kisse the Sonne lest hee bee angry: O labour to kisse him, seeke his favour, do not grieve him; woe be to him that shall lift up his hand against him to grieve him; 1 Cor. 8. 12. Saith the Apostle, Now when ye sinne so against the brethren and wound their weake consciences, ye sinne against Christ: therefore we must take heed wee doe not sinne against our brethren, and so sinne against Christ; for the sinnes of us Christians more grieve Christ than the sinnes of the world; because wee professe he is our Lord and Master, and will bee ruled and governed by him and be his servants: therfore in this case when a man sinneth against him, it is more than the sinne of a stranger or an alien. Wee see in the Scripture how Christ complaines, One of you shall betray me, but wee be to him that doth it; and when Iudas came to betray him, he saith, To what end art thou come, art thou come to betray me? As if he had said, Why thou art a disciple of mine, thou professest that thou art my servant, and that I am thy Lord and Master, and doest thou come to betray me? so Ioh. 1. it is said, Hee came amongst his owne, but his owne recei­ved him not: if he had come amongst strangers and aliens, and had been so used by them the matter had been the lesse; but seeing he came a­mongst his owne, and they received him not, this it was that did grieve Christ the more: so Hosea 4. 12. God complaines, My people aske counsell of their stockes, and their staffe declareth unto them. Wells beloved, let us take this to heart; when a prophane man liveth in his sinnes impenitent, [Page 95] what doth Christ, hee doth not so complaine of them. But when a Christian shall live in sinne, uncleanesse, maliciousnesse, or deceite, this it is that grieveth Christ, and maketh him to complaine.

Fifthly,Vse 5. seeing Christ is the onely Sonne of God, we must shew the grea­ter measure of thankefulnesse to him; for who can sufficiently speake of his goodnesse, that he being the onely Sonne of God, and God over all, would abase himselfe, to take our nature upon him, and dye for us? We have heard of the love of Rebecca to her sonne Iacob, when shee gave him counsell to goe to his father to get the blessing, hee was afraid his father would have felt and handled him, and so in stead of a blessing, he might have procured a curse:Simile. but shee bids him not to feare it, On mee bee the curse, my sonne; if there be any comfort, on thee be the blessing, but on me be the curse: Such and farre greater is the Love of Christ to us; he saith, On me be the curse my people; but if there bee any good or any blessing, or comfort to be had by my sufferings or paines, on you be the blessing: therefore seeing Christ hath made such a change with us, who can render sufficient thankefulnesse to him for it; Nehem. 11. wee see, the people blessed those that would dwell at Ierusalem, because it was a dangerous place;Simile. Now if this people thanked them that would dwell with them, hazard and venture their lives; O how thankefull ought we to bee unto Christ who hath given his life for us? and there­fore how are we bound in all love and thankefulnesse to him? The late powder treason that was in the yeere of our Lord, 1605. the delivery from it, is a fruit and benefit we have by Christ; and therefore it was carefully and religiously provided of our Magistrates, to set apart a day to give thankes in, a service to be performed for it; for he hath not one­ly delivered our soules, but also our bodies from the jawes of hell.

Now I come to speake of His dominion, which is the second thing in the dignity of His Person: our Lord, wherein two things are to bee considered:

  • 1. That he is the Lord of the World.
  • 2. That he is our Lord.

First, First, Lord of all the world. hee is the Lord of the whole world, and hath all kingdomes at his command; Luk. 1. 33. And hee shall raigne over the house of Iacob for ever, and of his kingdome there shall bee no end: so Act. 2. 3. Let the house of Is­rael say and know, that God hath made him both Lord and Christ. Now Christ is the Lord of the world in two regards.

First,First, having all Power un­der Him. in regard of the Soveraignty that is in himselfe, he hath all pow­er under him to dispose of at his will and pleasure, as Matth. 11. 27. All things are given me of my father, both the possession and the disposition of them; and Act 2. Thou hast put all things in subjection under his feete; so Luk. 10. 17. And the seventy returned againe with joy, saying, Lord, even the de­vils are subdued to us through thy name. All things are subject to him, he is the great Lord of the world:

Secondly,Secondly, ha­ving all things serving Him. hee is the Lord of this world in regard of service, for all things doe serve him whatsoeuer: Psal. 119. 91. They continue to this dayly by thine ordinances; for all thy servants; therefore seeing there [Page 96] is nothing but doth service to him, he is the Lord of this world.

Now there is a double service: a service which the godly, and a service which the wicked performe; there is a voluntary service which the god­ly performe, and unvoluntary, which the wicked performe: as the Axe in the hand of the hewer, doth service voluntary,Simile. so doe the wicked, when they doe any service to God, they doe it by constraint, unwilling­ly: all things doth service unto God, either willingly or by constraint, for wee cannot stirre a foote or a hand or doe any thing but it is by the appointment of God. It is a good saying of Augustine, Now grant Lord, saith he, that we may doe the good service; for whether wee bee willing or not willing we shall serve thee, thy providence and hidden will; if we serve thee unwillingly, then we serve thee like slaves, but grant Lord, that wee may serve thee willingly and voluntarily, as thy children ought to serve thee, and thine owne people. And thus Christ is the Lord of the world.

The use is,Vse 1. first, seeing Christ is the Lord of the world, it shall bee well with the Church and the members thereof; and as Christ is the Lord, so hee will order every thing to the good of them, in Psal. 96. 10. it is said, The Lord raigneth, surely the earth shall be stable, and not mooved; he shall judge the people in righteousnesse. And therefore seeing Christ raig­neth let every man and woman rejoyce and bee glad; it shall bee well with Christs servants as long as Christ is their Lord, for the divell can­not take a pinne from their sleeves, nor a leafe from a tree, nor touch a pigge in thy yard, without Christ permit him: it was a comfort to Io­sephs brethren to heare he was the Lord of Egypt; so it is a comfort to a Christian to know that Christ our elder brother, is Lord of the world.

Secondly,Vse 2. seeing Christ is the Lord of the world, we must take heede we doe not resist him, for seeing he is a Lord so powerfull, it is in vaine to resist him; Psal. 110. 2. it is written, Bee thou ruler in the midst of thine enemies; therefore let us take heede we doe not resist, or strive against him, lest wee bee overmatched: we read 2 King. 10. 3. Iehu said to the Samaritans, Consider therefore which of your Masters sonnes be best and most fit and meete; set him on his fathers throne, and fight for your masters house: but they were exceedingly afraid; and said, Behold, two kings could not stand before him; how then shall we stand? so we may say, two kings could not stand against him, nay all the powers that rose up against him, could not stand before him, how then shall I be able to stand? And therefore every one should submit himselfe unto him.

Thirdly,Vse 3. seeing Christ is the Lord, we must be contented that Christ dispose of us and of our estates, whether it bee by sicknesse or health, death or life, prosperity or adversity: he is the Lord, hee may dispose of us, therefore we must learne to be contented with his good pleasure: so David, Psal. 39. 9. I was dumb and said nothing, because thou diddest it; so Eli 2 Sam. 3. 18. It is the Lord, let him doe with me as it pleaseth him best, or good in his owne eyes: we finde Matth. 21. when Christ sent for the Asse to Ierusalem, he saith, If any one aske you what yee doe with him, tell him, The [Page 97] Lord hath neede of him, and hee will let him goe: so if the Lord neede any thing for his honour, or for the good of our brethren, we should be con­tent to let it goe, it is his owne, no body must check or grudge against him, none must controule him.

Fourthly,Vse 4. seeing Christ is the Lord, it shewes that all the powers in the world stand under a greater government and power; therefore we must take heede we doe no injury or wrong to any, for there is no pow­er so great but he stands under a greater power: so Col. 4. 1. the Apostle exhorteth them, Ye masters doe to your servants that which is just, and equall, knowing yee have a Master in Heaven: and Iob saith, I durst not doe so and so, because Gods judgements were fearefull to me, and I could not bee deli­vered.

Secondly,Secondly, that He is our Lord. wee beleeve Hee is our Lord: Hee is a Lord indeed to all the world; but we must beleeve he is our Lord; we can have no true com­fort till we can lay hold on Christ, and say as Thomas said, My Lord, and my God. Origen hath a pretty saying, What am I the better (saith hee) to know that Christ possesseth the city or the country, unlesse hee pos­sesse my heart and my soule, and set up his Lawes, and subdue my flesh? so wee may say, what am I the better to know Christ hath subdued the world, and yet hath not subdued my heart, and set up his Lawes therein, and subdued my flesh: therefore as wee beleeve in generall, hee is our Lord, so we must beleeve in particular he is my Lord: Now foure waies Christ may bee said to be the Lord of the Church:

  • 1. By right of Creation;
  • 2. By right of redemption;
    Foure wayes Christ is Lord of the Church.
  • 3. By right of donation, or free gift;
  • 4. By voluntary service.

First,First, by Crea­tion. Christ is our Lord, by right of Creation; for it is he that hath made us and not we our selves, Psal. 100. 3. therefore seeing he hath made us, we must doe him service; If wee had made our selves, wee might have ser­ved our selves; but seeing Christ made us, we must serve him, he is our Lord.

Secondly,Secondly, by Re­demption. hee is our Lord by right of Redemption; so Zacharie in his song, Luk. 1. 68. Blessed be the Lord God of Israel, for hee hath visited and re­deemed his people: hee hath redeemed us with his precious blood, there­fore he is our Lord by right of Redemption. And as one saith, he hath not onely bought us with his money, but he hath bought us with his owne blood, &c. Therefore we are his servants, he is our Lord.

Thirdly,Thirdly, by free gift. he is our Lord by free gift; because we are given of God to him: as Psal. 2. 8. saith God, Aske of me, and I will give thee the heathen for thine Inheritance, and the uttermost parts of the earth for thy possessions.

Fourthly,Fourthly, by voluntary ser­vice. he is a Lord by voluntary service; Paul, when hee was con­verted Acts. 9. saith, Lord, what wouldest thou have me to doe? he was ready to doe any service that Christ required: so are other Converts, at least in resolution and desire. The uses are Three:

First,Vse 1. seeing Christ is our Lord, wee must live in obedience to him; servants must be obedient to their masters; and therfore (as the Sama­ritans [Page 98] said) to Iehu, King 10. Wee are thy servants; so wee should to Christ, We are thy servants, thou hast made us of nothing, thou hast re­deemed us, when we were lost by our sins, we will therefore do whatso­ever thou command us. It is a fearefull thing, and a high sinne when men professe themselves to bee servants to Christ, to take him for their Lord, and yet live in no obedience unto him, but in uncleanesse, propha­nesse, and in knowne sinnes still; for if Christ bee our Lord, let us live in obedience.

Secondly,Vse 2. Simile. seeing Christ is our Lord, where his presence is, wee must labour to be; we see that servants will be with their master, where he is thither will they flocke; even so, where we know there is a presence of Christ, thither we must flocke: Ioh. 21. 7. the Disciples that were a fish­ing, came swimming over to Christ, when they heard where Christ was, and left all; so when we know there is a presence of Christ, in the house of preaching, wee must leave all and goe thither: Mark. 1. 33. when Christ was in Peters house, all the city flocked, and thronged about the doore,Simile. because Christs presence was there; and yet it was but a poorefisher mans cabbin: so, when wee heare there is a presence of Christ, or know it in the place of preaching, we must flocke, and throng thither, whatsoever the place, and howsoever meane it be.

Thirdly,Vse 3. seeing Christ is our Lord, know that wee must give up our accounts to him, as servants must give up theirs to their masters; there­fore we must not labour to please men, but wee must please Christ; for he is our Lord, we must give up our accounts to him. If we should give up our accounts to men, to kings, or to great men, wee should seeke to please them: as 2 Cor. 5. 9. 10. Wherefore we labour, that both dwelling at home, and remooving from home, we may be acceptable to him; for wee shall all appeare before the Iudgement seat of Christ, &c. therefore wee must labour to approve our selves to him.Simile. Saint Augustine saies, servants will labour to please their masters, whom if they can please they care not whether it please others or no; so wee should labour to please Christ, and care not though all the world were displeased with us so he bee pleased, for we must not give an account to the world, but to him. If a man hold his lands and livings from any man, he will be afraid to displease him, or to fell a tree off his ground, lest he make a forfeiture of his coppihold; so seeing we hold all from God we must take heede, we doe not make forfeiture, and displease him, lest he turne us out of all.

Fourthly,Vse 4. seeing Christ is our Lord, it was not a servant, that died for us, but it was the Lord; If it had been a servant, that had died, wee had beene bound in duty and in love to him; But seeing it was Christ, our Lord, that died, how are we bound in love and duty unto him? Iohn 13. when Christwashed his Disciples feete, Peter saith, inadmiration, Lord, wilt thou wash my seete? so wee may say, Lord wilt thou shead thy blood for me, what shall I render unto thee, or what duty shall I performe un­to thee, for so many surpassing mercies?

Fifthly,Vse 5. seeing Christ is our Lord we must bee carefull to render our soules, &c. backe againe unto him, in as good estate as he gave them to [Page 99] us:Simile. If a man borrow any thing, it is a shame it hee carry it not home a­gaine in as good estate as hee had it; so seeing wee have received our soules from him, and they are but borrowed, wee must take heed wee doe not marre them by our sinnes, and so returne them worse home, than we had them, wee see in experience, if a man should send his ser­vant to the Indies to fetch gold, give him a ship to fill,Simile. and bee at great costs and charges twenty or thirty yeeres together, and when the ser­vant comes there, he does not gather in gold and pearles, into his ship, but gravell and sand, muck and moulde, if this servant comes home, will his master take it well? may hee not looke for a cold welcome home? so (as it were,) the Lord hath sent us to the Indies, for gold and pearles, with a ship, and is at great cost with us, many a yeere together; Now the ship is our soule, and the graces of his spirit, are the gold and pearles, the world is the Indies, and heere we may have the same gold, the gra­ces of his Spirit; if therefore wee doe not fill our ships, with gold, and pearles, but with gravell and sand, muck and mould, God will not take it well at our hands, we may looke for a cold welcome home, when wee come to deliver our ship againe.

Sixthly,Vse 6. seeing Christ is our Lord, we must leave all and be ready to depart this life, when Christ will have us; for servants bee at the com­mand of their masters;Simile. if a master send his servant to trade and to traf­fique beyond the Sea, as long as his master will have him to traffique and trade, so long he must, but when his master will have him to come home, and leave all, he must then be ready to doe so: so seeing we bee servants to God, and he sends us to traffique and trade, as long as he will have us stay here, we must be contented, but when hee will have us leave all, and come home, we should be ready to doe so.

Seventhly,Vse 7. seeing Christ is our Lord, then beleeve of all men Chri­stians are the most happy; all the glory of this life, is not comparable to that which the Lord presents upon a Christian, as Canticles 5. when the Church was making such inquiry after Christ, there is a question de­manded; What is thy beloved more than another beloved, that wee may seeke Him with thee? all the happinesse of this world, is not like to it: first, because Christ is their Protector, other protectors drop away, they dye, and so leave us; but Christ is with us continually. Secondly, because Christ hath the bread of sufficiency; as Luke 15. saith the prodigall sonne; How many hired servants hath my father, who have bread enough, and I dye for hunger? And therefore this is a comfort to them, that when other starve for hunger they have bread enough; enough of all com­forts and contentments. Thirdly, in regard of their reward, other kings and Lords give meane things to their servants, and reserve the chiefest to themselves; but Christ hee bestowes great things upon his servants, and makes them partakers of the same glory with himselfe: therefore Paul saith, Thankes be to our God which hath given us victory, through our Lord Iesus Christ; when things bee at the worst; then Christ will bring them unto victory, and therefore it must bee our care to bee servants unto him.

SERMON IX.

PHILIP. 2. 7.‘But made Himselfe of no Reputation, and tooke upon Him the forme of a Servant: and was made in the likenesse of men.’

TWo wayes Christ is described to us in the Creed;

  • 1. By His Properties, or Titles
  • 2. By His twofold estate.

The Titles are foure in number, whereof two of them shew His Offices; two of them His Dig­nity: Of His Offices, and Dignity we have alrea­dy spoken; and now in order are come to speake of His twofold estate;

  • 1. Of His Hamiliation.
  • 2. Of His Exaltation.

In his estate of Humiliation there bee divers steppes and degrees; Even as a king when hee commeth from his Royall throne, commeth down step by step til he come at the last or lowest step;Simile. so the Son of God comming downe from His Royall throne, to the estate of Humiliation, descended by certaine steppes and degrees, till hee came at the lowest step: as the Apostle sheweth in this place; that he tooke upon him the na­ture of man; was like a servant, and humbled himselfe to the death for us; and so came to the lowest step of Humiliation.

The first degree of His Humiliation was,The first Degree of Christs Hu­miliation. that he became a man for us; for howsoever wee thinke of the dignity of Christ, yet it was a great abasement for the sonne of God, to take upon him the nature of man: what would wee thinke, if a king should for the good of his subjects, be made a toad or a frog,Simile. or the meanest creature, this were a great abase­ment: but it is a greater matter for the sonne of God to take our na­ture upon him, for betweene the meanest of the creatures and the king there is not so great disproportion; it is all one hand that made them, they were all made of one matter, of the earth; and when they are tur­ned to the earth againe, there is no difference betweene them: but there is no proportion betweene the sonne of God, and the nature of man, for the Philosophers could say, There is no proportion betweene an infi­nite thing and a finite; therefore it was a greater matter, that God would take our nature upon him, than a king to become the meanest creature, for the good of his subjects. We read 1 King. 8. 27. But will God indeed [Page 101] dwell on the earth? SER. IX. Behold, the heaven of heavens cannot containe thee, &c. If Salomon did admire and wonder, that God would dwell in the Tem­ple which was all glorious as the wit of man could devise, how then may we admire and wonder, that God would dwell in mans fraile and weake nature, when it was fallen into disgrace? if he had taken our nature upon him, when our first parents stood in their innocency, when all the Creatures did service to them, then it had not beene so great a matter. But when mans nature was in disgrace, had sinned against God, and was bound over to the diuell, it was a great abasing to the sonne of God:Simile. If a man should take a noblemans colours and cloth, as long as a nobleman is in favour with the king, it were no disgrace to him; but if a man should take his colours or cloth when hee is proclai­med to be a Traytor, this were a great disgrace to him; so when mans nature was in favour with God, then it was not such a disgrace; but for Christ to take it when it had sinned against God, and when it was so deformed, was a great humiliation. The Use is twofold.

First,Vse 1. seeing the sonne of God was contented to be humbled for us to the estate of a servant, how should we be contented to be humbled and to stoope to any service and dutie, to become nothing to our selves to doe him service? The Apostle, Phil. 4. 12. saith, I have learned in all estates to be contented; how to want and how to abound: In all things I am in­structed, &c. and David, Psal. 22. 6. I am a worme and no man, &c. David saw the Son of God should be abased and humbled, hence he humbleth him­selfe: therefore seeing Christ was contented to be humbled for us, wee should be humbled for him. It is our sinne that we cannot abide to bee humbled or to stoope to any condition of humilitie. Now if Christ was contented to be a servant for us, we must be contented to be poore for his sake, to stoope to any estate he appoints for us.

Secondly,Vse 2. that seeing the Sonne of God was humbled for us, we must be contented to be humbled one for another, which our Saviour tea­cheth us, Iohn 13. 14. If your Lord and Master wash your feet, how ought you to wash one anothers feete? so Philip. 2. 5. Let the same minde bee in you, that was in Christ: why what was that? Who being in the forme of God, thought it no robbery to be equall with God, yet he tooke upon him the forme of a servant, and was made like a man, and humbled himselfe to the death of the Crosse. Simile. Those that keepe sweete wines, must keepe them in deepe Cellars; and low vaults, or else they will lose their good taste, and relish: so if we would keepe the good graces of God in our hearts, wee must keepe them in a broken heart, and humble spirit, for if we be high­minded, then our graces will lose their good taste and relish. And therefore we must lay them in humble hearts, low in our owne conceit, as Christ humbled himselfe for us, so we should humble our selves one for another.

Now in the first degree of Christs Humiliation, in the taking of the nature of man upon him, we observe,

  • 1. How farre forth he tooke mans nature upon him.
  • 2. The reasons why he was man.
  • [Page 102] 3. The speciall ends, why he tooke our nature upon him.
  • 4. The manner of it.

First,First, How farre Christ tooke mans nature. The first conclu­sion. how farre he tooke mans nature upon him: This is laid downe in two conclusions:

First, that he tooke the nature of man wholly upon him, not a part of mans na­ture; but the whole nature of man; both a body and a soule: He tooke a body to him, as Col. 1. 21, 22. And you that were sometime alienated, and enemies in your minde by wicked workes, yet now hath he reconciled, in the body of his flesh, through death, to present you holy, and unblameable, and unreproveable in his sight: so 1 Pet. 2. 24. Who his owne selfe bare our sinnes, in his owne body on the tree, that wee being dead to sinnes, should live unto righteousnesse, by whose stripes wee are healed. Hence wee see, it is out of question, hee had a bo­dy: so also it is most certaine Hee had a soule, as he said Matth. 26. 38. My soule is heavy unto death; And in another place, My soule is troubled within me. so that he had the whole nature of man, a body and a soule. The Fathers argue well against the heretikes in those dayes; If Christ had taken but one part of mans nature, then hee could have redeemed but one part. And therefore Irenaeus saith well, Hee gave his body for our bodies, and his soule for our soules: and Athanasius, It was unpos­sible that if he had taken but one part, he could have redeemed us. Hee had therefore a body to redeeme our bodies, and a soule to redeeme our soules, so that he had the whole nature of man.

The second conclusion is,The second con­clusion. that he had (not onely the whole nature of man but) the infirmities of man, the fraileties and weakenesse of our nature: so we read, that he was hungry, thirsty, weary, &c. Here wee may wonder at the kindnesse, mercy, and compassion of Christ, that hee would not take the best only but the worst things, even our weakenesses and infir­mities; men can bee contented to take the honour of Christ, but are loth to take his shame: This must teach us therefore, that wee should not be contented, to take the best things onely for Christ, but even the worst things also for his sake.

Now wee must understand (with a distinction) how Christ tooke our infirmities, first, there be infirmities that be sinfull; and secondly, that be unblameable passions: Christ tooke not the first sort of infirmities, but the latter; of which there be two sorts:

  • 1. Some that be common to all men.
  • 2. Some that be personall.

Now Christ tooke not our sinfull infirmities upon him, for the sancti­tie of his nature doth exclude them;Simile. as water being dropped or powred on hot coales, it doth drinke up the water; so the sanctitie of his nature doth exclude sinne, for hee could not take our sinfull infirmities: as 1 Pet. 2. 22. it is said, Who did not sinne, neither was there guilt found in his mouth, &c. Now penall infirmities, and such as are voide of sinne hee tooke; whereof there be two sorts:

First, some that hee common to all the sonnes of Adam; as to be hungry, thirsty, naked, cold, hot, and such like: secondly, there be personall infir­mities, which arise upon particular causes, as to have divers diseases: now [Page 103] hee tooke not these infirmities upon him: for hee tooke not any mans person upon him; but the nature of man; yea, he tooke them that bee common to the whole nature of man.Quest. And why did he take upon him these infirmities? for three causes, as the Schoolemen say.

First,sol. for satisfaction sake: that he might satisfie for our sinnes: for he that must satisfie for them,1 must take the whole punishment for sinne; therefore he tooke our infirmities upon him: as we see in Matth. 8. 17. Hee tooke our infirmities upon him, and bare our sicknesses.

Secondly,2 to strengthen faith in the incarnation; that wee might know hee was a perfect man because hee was subject to all our infirmities, to eate, sleepe, bee weary and such like: for if hee had not taken these in­firmities, was might have doubted, whether he had beene man or no; therefore he tooke our infirmities upon him, that we might beleeve he was a man, touching his Incarnation.

Thirdly, for our example; that as hee was subject to hunger, thirst and nakednesse,3 so we should be contented with it also; for 1 Pet. 2. 21. it is written, Christ also suffered for us, leaving us an example that we should follow his steps, &c. Now besides these three reasons of the Schoolemen, there is another reason, Heb. 2. 17. why hee tooke our infirmities upon him (there the Apostle saith) Wherefore in all things it became him to bee made like unto his brethren, 4 that he might bee a mercifull and faithfull high Priest in things concerning God: this was the reason why he tooke our infirmities upon him, that he might be the more compassionate towards us. Let a man come to one that is on his sick bed; if he hath had the same disease, he will be more compassionate, and pitifull, than twenty others: so see­ing Christ tooke our infirmities, hee will have the more compassion to­wards us, therefore as the Apostle saith, Heb. 4. 14. Seeing then wee have not such an high priest which cannot bee touched with the feeling of our infirmi­ties, but was in all things tempted in like sort, yet without sinne; let us therefore goe boldly to the throne of grace, &c.

Now the next thing that was observed,Secondly, why Christ was made man. were the reasons, why he was made man; and that in three respects:

First,1 for necessities sake; for hee must have something to offer, as the price of sinne: so Heb. 8. 4. For hee were not a Priest if hee were on the earth, seeing there are priests, that according to the Law offer gifts; therefore hee that doth redeeme us, and bring us unto Gods favour, must have some­thing to offer to God, as a price for sinne, but the Godhead could not be offered, for that cannot dye, and therefore of necessity, Hee must bee man.

Secondly,2 in regard of the equity of it; for the same nature that had of­fended, must be punished; because it could not stand with Iustice, to pu­nish sin in another nature, which had not offended, therefore of necessi­ty he must bee man: for the same nature that had sinned, must be puni­shed.

Thirdly,3 in regard of the fitnesse; for he that is the Mediator, and doth reconcile God and man together, must be God to deale with God, and man to deale with man. The Philosophers say, that to bring two ex­tremes [Page 104] together, it must be done by middle things: so Christ must be betweene both, the must be God, to deale with God, and man to deale with man: so that he must be man, in regard of the fitnesse of it; Hee must be God also,Thirdly, the ends why Christ tooke mans nature. a fit Vmpire to lay his hand upon both.

Thirdly, the speciall ends why he must take mans nature upon him; are five in number:

First,1 to redeeme man; for in the same nature the devill had destroy­ed man, in the same nature must he destroy the worke of the devill; so Heb. 2. 14. For asmuch then as the children are partakers of flesh and blood, hee also himselfe, tooke part of the same, that he might destroy him that had the power of death, that is, the devill; and deliver them who for feare of death were all their life time subject to bondage. It is a pretty saying of the councell of Ephesus; even as a cunning workeman, doth not only great matters in gold, silver, and precious stones,Simile. but can also take a peece of clay, and make such a peece of worke that may make the world to wonder at it; so this cun­ning workeman Christ is not onely able to the doe great workes in gold and precious stones, in his Godhead; but even in a peece of clay, with mans nature, he can destroy the workes of the divell.

Secondly,2 to restore the lost Image of God in man; for Adam had lost it by his sinne, and therefore he tooke mans nature to bring it to the former estate againe. Saith Athanasius, if a picture be defaced, and hath lost its former beauty,Simile. there is no way to restore it againe, but to get the party that the picture was first drawne by, to renew it: so, saith he, when man had defaced the Image of God in him, there was no way to have it restored againe, but by bringing Christ into the world, from whence this nature of man was drawne upon him.

Thirdly,3 to advance mans nature, which was so disgraced by sinne; for mans nature was hatefull to God, even as a toade is to us; therefore seeing mans nature was in disgrace with God, hee tooke our nature to advance it againe.Simile. If a towne or a city be in disgrace with the king, if he come againe into it, abide and rest in it, thereby it is advanced againe; so when mans nature was in disgrace, by the reason of sinne, Christ came into mans nature, and this did advance it againe.

Fourthly,4 to make mans Nature dreadfull to the divell; for Christ having overcome the devill in Mans nature, this made his Nature terri­ble to him: even as a fish when he is nibling at the baite, and spieth the bare hooke,Simile. is afraid to meddle with the baite after; or as a man put­ting his hand into a hole, if he pull out a toade, will bee afraid to put his hand in againe; so the devill having beene overcome by mans na­ture is afraid of it againe; not because he thinkes hee shall meete with Christ, for he knowes he is in heaven, but because hee knowes hee shall meete, or is afraid that hee shall meete with the power of Christ.

Fifthly, that his incarnation might be as a glasse, wherein we may see the infinite Goodnesse, 5 justice, wisedome, and power of God. First, wee may see the infinite goodnesse of God, that when wee were lost by sinne, there was no way to recover us but he must send His owne sonne to dye for us. Secondly, we may see the infinite justice of God, that Hee would not [Page 105] let sinne be unpunished, but would punish it though in his Sonne. Third­ly, the infinite wisedome of God, to devise a way and a meanes to save man, when all the heavenly powers stood at a stand. Fourthly, the infinite power of God, in making that punishment temporall that was eternall; and man, which was as low as the earth, to make higher than the heavens: we be contented to looke into a glasse, to see the goodly and gay things in it; therefore wee should bee desirous to looke into this glasse, wherein we may see the goodnesse, the Iustice, the wisedome and power of God, in the Incarnation of Christ.

The fourth thing observed was,Fourthly, the manner how hee tooke flesh. the manner how to tooke flesh; expressed two waies:

In His
  • 1 Conception.
  • 2 Birth.

In his Conception, we observe three things:

  • 1. Of what he was Conceived.
  • 2. By what power he was Conceived.
  • 3. What adoe there was about his Conception.

For the first,First, of what he was Con­ceived. hee was conceived of the flesh of the Virgin; so it was not made of nothing, nor of the earth, raysed out of that, as Adam was, nor did hee bring his flesh from heaven; but it was made of the flesh of the Virgin: as Gal. 4. 4. But when the fulnesse of time was come, God Sent his sonne made of a Woman, and made under the Law, &c. so Luk. 1. 31. saith the Angell, For loe, thou shalt conceive in thy wombe, and beare a Sonne; and vers. 35. That holy thing which shall be borne of thee (that is, of thy substance, and of thy flesh, so the Greeke word is) shall bee called the Sonne of God. The Anabaptists hold, that Christ brought his flesh from heaven:Simile. and that as water passeth through a conduite pipe, so Christ passed through the Virgin Mary: but we Christians beleeve, that Christ was conceived and made of the flesh of the Virgin; because if he had brought it from heaven, or tooke other strange flesh, then it had not beene fit to redeeme us; for by order of divine justice, the same na­ture that had sinned must suffer and bee punished; but it was man that had sinned, therefore it must bee man that must be punished; which is the reason why he must take his flesh of the Virgin Mary. The considera­tion hereof may cause us to think of a further point: that is, as Christ was conceived in the wombe of the Virgin; so he must be conceived spiritu­ally in the heart of a Christian: as Paul, Gal. 4. 19. My little children, of whom I travell in birth againe, till Christ be formed in you; as if hee should say, this I labour for, that Christ may bee conceived in your hearts: therefore Chrysostome saith well, What am I the better to know that Christ is conceived of the flesh of the Virgin, unlesse I know he is con­ceived in my heart and soule, for wee can have no comfort in the day of death and judgement, unlesse he be conceived in our hearts. But how shall wee know that hee is conceived in our hearts? even as a mother knowes that she is with childe by the stirring or moving of the childe; so we may know when Christ is conceived in our hearts; by the stirring or moving of Christ. And therefore we must get these two things:

[Page 106] First, wee must get the seede of Christ in us, for there is a certaine seede that will breede Christ:Simile. a man that will have good plants and trees in his garden, must get seedes and plants, to plant therein and wa­ter them from day to day: so if we would have Christ conceived in our hearts, we must get of that seede; for there is a certaine seede that will breede Christ; which is the Word of God: therefore let us get this into our hearts, and water it from day to day, by the use of good meanes, and it will breede Christ. This is the first way.

The second is,2 wee must have faith to retaine him, or else he will slip away from us; and as Mary conceived Christ by faith (for assoone as the Angell told her, she beleeved, and straightway she conceived Christ) so wee must conceive Christ by faith in beleeving the Word of God: therfore hath God made promise to thee that he will not leave thee nor forsake thee, that he will give an issue out of temptation, that hee will save thee at the day of judgement or at the day of death, that hee will blesse thee, in the use of good meanes, lay hold on these promises; and this is the way to conceive Christ. Ephe. 3. 17. it is said, that Christ dwels in our hearts by faith: let us get faith and this will make Christ to stirre and moove in us.

Secondly,Secondly, by what power He was conceived. by what power hee was conceived; by the power of the holy Ghost, for it was not any power of nature that conceived Christ; but the power of the holy Ghost: so we see Luk. 1. 35. And the Angell an­swered, and said unto her, The holy Ghost shall come upon thee, and the power of the most high shall overshadow thee: so Matth. 1. 20. For that which is con­ceived of her, is of the holy Ghost; so it was by the power of the holy Ghost that Christ was conceived, not by any power of nature. Many have a great deale of the power of nature in them, and yet Christ can never be conceived in them unlesse the power of the holy Ghost come upon them: therefore 1 Cor. 12. 3. it is said, That no man can say that Iesus is the Lord, but by the holy Ghost, wherefore if men stand meerely in the strength of nature they can never have Christ conceived in them, but it must be by the power of the holy Ghost.

But how was Christ conceived by the holy Ghost? Three waies:Quest. Sol. first, the Godhead did sanctifie that part of the flesh of the Virgin, that Christ was made of,1 that is,How Christ was conceived by the holy Ghost. Simile. he did sever it and purifie it, from corruption and from sinne. As a cunning Artificer doth draw away all the drosse from the gold, so the holy Ghost, did purifie and sanctifie that part of the flesh of the Virgin, that Christ was made of.

Secondly,2 hee did fashion and frame that part of the flesh of the Vir­gin, that he had fanctified, and made it a fit house and Temple for his Godhead to dwell in.

Thirdly,3 he did unite and knit the humane nature to his Divine Per­son, and so made one person of both: what may this teach us? That as the holy Ghost did fanctifie that part of the Virgin which Christ was made of, and did fashion and frame it to bee a fit Temple of God to dwell in, so it must be the holy Ghost, that must sanctifie our flesh, and make us fit temples for God to dwell in, or els we shall be no better than [Page 107] sties and stables, for a habitation to the divell: therefore we must pray God that the holy Ghost may come upon us, and make us fit temples for his Spirit to dwell in: for (as I shewed you in the morning) one sparke of the Spirit of God, is able to destroy a whole heape and lumpe of corruption.Simile. Bring a man to a house full of powder, there is matter enough to doe a great deale of mischiefe, to blow up many cities and townes, but bring but a little sparke of fire and put to it, and it is all gone with a blast: so there is power enough in the devill, in our cor­ruption, and nature, to doe a great deale of mischiefe. I, but bring to it a little sparke of the holy Ghost, and it will bring all the power of na­ture to nothing: therefore let us heartily pray to God we may have a little of the power of the Spirit given which is able to bring our cor­rupt nature to nothing, and so much the rather let us pray for this, be­cause the judgements of God, bee heavy upon the land, and upon our neighbours; in which case if the Lord doe not sanctifie our flesh, it is like he will destroy us: therefore let us pray to God that we may have a little of the Spirit of God, to destroy our corruptions. But why was Christ conceived by the holy Ghost? That he might be pure and with­out sinne; for all that are conceived by ordinary generation, are sinfull; as David, Psal. 51. 5. I was conceived in sinne, and borne in iniquity: so Iob, Wee are all corrupted; and who can bring a pure thing out of a corrupt fountaine? why then was not Christ conceived ordinarily, as the sons of Adam are, but by the holy Ghost? It was that hee might bee pure and holy. Christ was the first that purified mans nature; for sin and it were so joyned together, that none could take mans nature, but he must take his sinne; now Christ hee hath parted mans nature and sinne; and all that be in Christ shall feele this parting power of Christ, to part mans nature and sinne: these are so combined together, as we dayly see, that reprove a man of any sinne, hee will presently answere, it is my nature; I pray you beare with wee, I can doe no otherwise; I cannot leave it. Now if we be in Christ, we shall feele this dividing power, to part mans nature and sinne. So saith Paul, Roman. 7. 19. The good thing that I would doe that doe I not, and the evill thing that I would not doe, that doe I: so then it is no more I, but sinne that dwelleth in me: so sinne was one thing, and mans nature was another thing. Therefore wee must pray to God that wee may have this parting power of Christ, that howsoever wee keepe the nature of man, yet that sinne may be parted from us: and this was the reason why Christ was conceived by the holy Ghost. Now there is one thing, that may be objected against this:

How could Christ be free from sinne,Object. seeing hee tooke mans nature upon him, and was according to his humanity in the loynes of Adam; for Rom. 5. it is said of Adam, In whom all have sinned: and Hebrew. 7. that Levi also who received tithes, paid tithes in Abraham: For hee was yet in the loynes of his father when Melchizedech met him: so that which Abraham did, that Levi did being in his loynes; thus Christ being in his humane nature in the loynes of Adam, how could he be free from sinne?

To this I answere;Sol. that if he had beene conceived and made by the [Page 108] power of nature, he could not be without sin; but he was conceived by the power of the holy Ghost, and so made by it for the power of nature could not have brought forth Christ. As we see in nature, that the Sub­stance of a chaire of State was in the tree,Simile. and yet the Tree could not bring forth such a chaire of State fit for the king to sit in, though it should grow a thousand yeeres; but it must bee made and fashioned out by the skill and cunning of the Workeman, for it could never grow to be one, but is made one out of a tree, by the workeman: so though Christ were in the loynes of Adam, yet nature could never bee able to bring forth Christ, but it must be by the power of the holy Ghost.

Thirdly, what adoe there was at Christs conception; as (wee know) Ioseph could not sleepe; Mary she must be called in question, for her honestie; and the Angell must come downe from heaven to quiet all: so it is stil, if Christ be conceived in the heart of a man, all the country must heare, and ring of it, he must be table-talke, and they say, he is melancholy or mad; there is such adoe about it: yea, there was never more adoe at the conception of Christ in the wombe of the Virgin, than there is at the conception of Christ in the heart of a Christian. Examples wee have Act. 2. when the Spirit of God came upon the Disciples: (who were but poore fishermen) in firy tongues, how did the people wonder and admire at it? some said, They were drunke, some mad: so it is still, Christ cannot bee conceived in the heart of a Christian, but the world runnes in a rout together: and some say, the party is mad, some melan­choly, and some one thing and some another. And thus much for the conception of Christ.

Now we come to speake of his birth: wherein observe these five things:

  • 1. Of whom he was borne.
    First, of whom Christ is borne.
  • 2. The time when.
  • 3. The place where.
  • 4. The manner of his birth.
  • 5. The manifestation of it.

First, of whom he was borne: He was borne of the Virgin Mary, as it is in the profession of our Christian faith, and Matth. 1. 23. Hence two things are to be observed:

  • 1. That Christs was borne of a Virgin.
  • 2. That He was borne of the Virgin Mary.

First,Three reasons why Christ was borne of a Virgin. Reason 1. He was borne of a Virgin. Of which there may bee given three reasons: first, that he might be freed of the guilt of sinne, which comes by the course of nature: for all that are borne according to the course of nature are sinfull, therefore Christ was borne of a Virgin, not by the course of nature: all that were in the loynes of Adam, as he sinned, so did they; as we may see in another case, Heb. 7. Levi paid tithes to Melchi­sedech, when he was in the loynes of Abraham, so that which Abraham did, Levi did, being in his loynes: in like manner Paul (speaking of Adam) saith, In whom all have sinned, Rom. 5. 12. therefore all that were in the loynes of Adam, as he sinned, so did they. But Christ, that hee might [Page 120] take mans nature upon him, and be freed from sinne, was borne of a Vir­gin: as Augustine saith, hee tooke mans nature without sinne, that the purity of his birth might sanctifie the impurity of our birth, for wee are conceived in sinne, and borne in iniquity: so David saith, Psalm. 51. now we are sanctified from the impurity of our birth, by the birth of Christ.

Secondly,Reason 2. to fulfill the prophesies made of him; as Esai. 7. 14. Be­hold, a Virgin shall conceive and beare a Sonne, and shall call his name Emanuel, &c. So Gen. 3. 15. God promiseth, that The seede of the Woman shall breake the head of the serpent; therefore when there was such a seede of a Wo­man that came without the helpe of man, it appeared this was the par­tie that God had assigned for the breaking of the serpents head, and this is the note or marke that God hath given, whereby the Messias the Sa­viour of the world might be knowne. This was not onely the love of God, to send Christ into the world to save us, but to set visible markes and notes upon him, that so we might know him: wee read Gen. 4. 15. The Lord set a marke upon Caine: and Exod. 12. the doore posts were sprink­led with the bloud of the Pascall Lambe, that so the Augell of destruction might passe over them; so also in Ezekiel, those were marked, which did mourne for the sinnes of the people, that they might not be destroy­ed, but preserved: in like manner God hath set a visible marke upon Christ that he might be discerned; therefore seeing God hath set visi­ble markes and notes upon Him, that we may know him, we must so re­ceive, and so accept of Him.

Thirdly,Reason 3. that the strangenesse of his birth, might awaken and stirre up the world, to looke for strange things by his life; which was the rea­son, why some of the holy people had such strange births, as Isaac, Iaa­kob, Moses, Samuel, Sampson, and Iohn Baptist, that the strangenesse of their birth, might awake he world and stirre them up to looke for extraordi­nary matters in their lives; so Christ had a rare birth, that hee might awaken and stirre up the world, to looke for strange things by his life: as at the Shepheards relation (when they had published the things that they had seene by the Childe,) the people wondered; so wee should wonder at the rarenesse of his birth, for there bee strange things in the birth of Christ; that hee must be sent to earth, to bring us to Heaven; that Hee who was uncorruptible, must be made corruptible, to make us uncorruptible; that he must be made the Sonne of a Woman, that we might be made the sonnes of God. The Vses shall bee two:

First,Vse 1. for instruction; seeing Christ, was borne of a Virgin without the helpe of man, therefore that which is impossible by the course of nature, is possible by the power of God: it was impossible by the pow­er of nature, that ever Christ should bee borne of the Virgin without the helpe of man, but it was possible to God. Wee see in Sarah, it was impossible in nature that she should beare a childe, in her old age, when her wombe was dead, and yet it was possible by the power of God: so Moses when hee strucke the rocke with his staffe, that it gushed water, one would have thought rather that it would have given out fire, but [Page 110] that which was impossible to be effected by nature, was possible by the power of God: so likewise we read 2 King. 7. when there was a dearth in Samaria, Elisha prophesied of a great plenty, which one Prince (who did heare it) was so farre from beleeving that he said, it was impossible it should bee, although the windowes of heaven should be opened; in­deede to nature it was, but not to God. Now this must be the rest and stay of a Christian in other hard cases; in nature it is a thing impossible, that euer one that is dead and rotten should rise againe, but it is possible by the power of God: so art thou weake, though it bee impossible for a weake and fraile man to withstand the temptations of the devill; yet know the power of God is able to make thee strong to overcome the devill; remember therfore the power of God in all his promises: hast thou a promise that if thou doe repent and beleeve, thou shalt bee saved, that he will lay no more upon thee, than thou art able to beare; that he will raise up thy body at the last day? Consider that which is impossi­ble to nature, is possible to the power of God; (as the Apostle saith) He is able to make all grace abound in us.

Secondly,Vse 2. seeing Christ was borne of a Virgin, so he must be spiritu­ally borne in our hearts and consciences; for I have shewed you before, as Christ must be spiritually conceived in the heart of a Christian, so al­so he must be borne; for it is nothing to know that Christ was conceived in the wombe of the Virgin, and to be borne of her, unlesse thou know also Christ to be spiritually conceived, and borne in thy heart: therfore as Augustine saith, What shall it profit mee to know, that Christ is come in the flesh, that hee was conceived in the wombe of the Virgin, and borne of her, unlesse I know Christ to bee conceived in my flesh, and borne in my heart and soule? so that it is not enough to have Christ conceived in our hearts, unlesse hee bee borne and brought forth in us; there bee a number that (as it were) conceive Christ, that have good motions and good desires, but they doe not bring them forth, Christ is not borne in them: and therefore they die; But we must labour to bring him forth in our lives, and in our actions. We read of a wonder in Heaven Revel. 12. 1. the Church is described to be travelling in paine to bring forth Christ; so every Christian must travell, bee in paine, and bring Him forth in his life and in his actions: wee must goe to Bethlem with the shepheards to finde Christ, and when wee have found him, wee must take him and make our hearts the cradle or cratch to lay Christ in, and say as the Apostle Paul saith, The life that I now live in the flesh I live by faith of the Sonne of God.

The next thing is, that hee was borne of the Virgin Mary; wherein two things are to be considered:

  • 1. Of what stocke shee came.
  • 2. What was her estate.

First,First, what stocke the Vir­gin Mary came of. for her stocke; she came of the stocke and lineage of David, as Matth. 1. 20. In Luk. 2. 4. it is said, That Ioseph also went up from Galilee a city of Nazareth unto Iudea, unto the city of David which is called Bethlem, because he was of the house and Lineage of David: Ioseph and Mary both [Page 111] sprang from hence: Matthew hee sets downe, how Ioseph came of the race and line of David; Saint Luke shewes how Mary came of David, and both to this end, to shew that Christ, is the Sonne of David, ac­cording to the flesh, and therefore the true Messiah and Saviour of the world, for the true Messiah was to come of the house and line of David: this we must beleeve, and confesse him to bee the true Messias and Savi­our: as the blinde men in the Gospell, when hee heard that Christ passed by, cryed out and said, O Sonne of David, have mercy upon us; so we should cry out to him and say, O Iesus the Sonne of David have mercy upon us.

Secondly,Secondly, her estate▪ for her estate; She was but a poore maid matched to a Car­penter; who would have thought but that Christ would have made choyce of some great Queene or noble personage, but he (wee see) was borne of this poore and meane Virgin. Now if any doubt of this, whe­ther they were a poore couple or no, let them looke Luke 2. and there they shall see that they brought for their offering, a paire of Turtle doves, and two young pigeons, for Levit. 12. 8. these were the offerings of the poore.

Now,Foure reasons why Christ was borne of such meane Paren­tage. what was the reason, that Christ was so poorely borne? I answere, there be foure reasons of it.

First, that by the meanesse of his birth, he might sanctifie the meanest of our births; The first Reason of Christs low birth. therefore no man ought to despise any Christian for the meanesse of his birth, for if hee doe, it is like he will despise Christ: It is said, Psalm. 113. He raiseth the needy out of the dust, and lifteth up the poore out of the dunghill that he may set him with Princes: so Psalm. 78. 70. He chose David his servant, and tooke him from the sheepefold, even from the Ewes great with young brought hee him, that he might feede Iacob his people, and Israel his Inheritance.

Secondly,Reason 2. to pull downe the pride of this world, for a number doe so swell with their greatnesse as if they were little gods, Christ he was borne thus meanely to pull downe their pride, in that (as he was man) the Sonne of a poore Carpenter shall bee their Iudge: many an one thinkes that he can doe any thing with his mony, but mony cannot re­deeme a soule, therefore Christ hath done more for us by his pover­ty than all the bagges of money and riches of this world could have done.

Thirdly,Reason 3. to teach us contentment in the estate that God shall assigne us unto; for there is no man so poore, but Christ was as poore, therefore we should bee contented with what wee have. Art thou a Gentleman, and dost thou want living? a Scholler wanting imployment? art thou an Artificer and a good workeman, wanting worke? remember that Christ by the meanesse of his low estate hath sanctified this estate to thee, who being obedient heere to his father and content with his estate for a little time, was after advanced to glory; so, if we be obedient to God, and contented with the estate that God doth assigne us, wee shall after­wards be advanced to glory with Him for ever.

Fourthly,Reason 4. the more to esteeme the greatnesse of Gods love, that hee [Page 112] did not onely give Christ for us, but gave him in such a poore estate, that the Angels did wonder and admire at it,Reason 4. that Christ was laid in a cratch; therefore as the Lord saith, Esai. 5. 5. What could I have done more for my Vineyard that I have not done, &c? So what could God have done more for us? Suppose God should come downe and take a man here by the hand, and should carry him into the garden, there shew him Christ lying groveling on the ground, sweating droppes of blood for him; thence carry him into the judgment hall of Pilate, there shew him Christ crowned with a crowne of thornes, his face buffeted, his bo­dy whipped; afterwards carry him to mount Calvary, and shew him Christ hanging upon the crosse in paines, and torments, with his backe whipped, his face buffeted, his side pierced, his hands nailed: And there Christ should say to him, all this have I undergone for thy sake, and yet thou art but my servant, and my bad servant too; I was conten­ted to be borne in a stable, laid in a manger, swadled in clouts, arraigned, condemned, before Pilate, to bee crucified on the crosse, sweat drops of blood in the garden; consider with thy selfe, how I have done all this for thee and for thy sake, and yet thou art not contented to doe any thing for me, O thou most ungratefull man or woman, but rather de­lightest to vex and grieve me with thy sinnes. The Papists take occasion in their fancies, exceedingly to extoll the Virgin Mary, calling her the Queene of Heaven, and setting her throne, above the throne of Christ; we doe not doubt but that shee was a vertuous woman in her time, and is now at rest with God, and was more blessed for bearing of Christ, in her heart, than in her wombe; shee was not blessed because shee did beare Christ onely, but rather for beleeving in him: for so we read Luk. 11. 27. There was a certaine woman in the company, lifted up her voyce, and said to Christ, Blessed is the wombe that bare thee, and the paps that gave thee sucke: but he said, yea rather blessed are they which heare the word of God and keepe it: Thus Augustine saith, that she was more blessed, for receiving the faith of Christ, than for receiving the flesh of Christ in her wombe: and Epiphanius upon the second of Iohn, where Christ said to her, Woman, what have I to do with thee? saith, lest any should thinke too highly of her, he saith, Woman what have I to doe with thee? He set her in the common rancke and order with other women; for Christ by the spirit of pro­phesie did foresee what would come to passe afterwards. And the Vir­gin Mary in her song saith, My soule doth magnifie the Lord, and my spirit doth rejoyce in God my Saviour: Therefore it is cleere the Virgin Mary was more blessed, for beleeving in Christ, than for bearing of Him.

SERM. X.

GALATH. 4. 4, 5.‘But when the fulnesse of time was come, God sent forth His Sonne made of a Woman, made under the Law,’‘To Redeeme them that were under the Law, that we might receive the Adoption of Sonnes.’

IF it were possible for a man to have a glasse,SERM. X. wherein hee might see the face of his absent friend, though he did delight to looke therein, yet when his friend should come, would he not fling away the glasse to looke on his friend? such a glasse is the Gospell, which by my poore meanes is held out to you this day. Therefore in the absence of our friend Christ set your selves I pray you, to behold Him in this glasse, untill his comming.

The second thing we are to handle in the birth of Christ, is the time; two wayes set forth in the Scripture:

  • 1. Generally.
  • 2. Particularly.

Generally, in this place; When the fulnesse of time was come, that is, the set time that God had appointed, then Christ was borne; Now three things are implyed touching this Time:

  • 1. That there is a fulnesse of time, for the accomplishment of Gods promises.
  • 2. That this fulnesse of time is still a comming.
  • 3. When the fulnesse of time is come, then God will performe his promises.

First, First, there is a fulnesse of time to fulfill Gods promises. there is a fulnesse of time, for the accomplishment of Gods promises; so it is said of Christ, that he died in due time, Rom. 5. 6. so the Angell sayes to Zachary, Luk. 1. 20. Behold, thou shalt be dumbe, and not able to speake, un­till the day that these things shall be performed, because thou beleevest not my words, which shall be fulfilled in their season. So that there is a time for the fulfilling of every promise of God. Of which observe two Vses:

First,Vse 1. for comfort, that seeing there is a fulnesse of time for the ac­complishment of all Gods promises; though we have it not to day, or to morrow, this yeere, or the next, yet there is a fulnesse of time; so [Page 114] David shewes, Psal. 102. 13. Thou shalt arise and have mercy upon Sion, for the time to favour her, yea the set time is come: this is a stay and a comfort to a Christian, that there is a fulnesse of time for the accomplishment of Gods promises.

Secondly,Vse 2. that seeing there is a fulnesse of time for the accomplish­ment of Gods promises, we should be contented to tarry that time, bee it sooner or later: so Habak. 2. 3. The vision is yet for an appointed time, but at the end it shall speake and not lye; though it tarry, waite for it, because it shall surely come, it will not tarry: therefore seeing there is a fulnesse of time to come we must with patience bee contented to waite that time. It is the madnesse of the world, not to tarry the time that God hath set them, but they must have it straight; yea many a time Gods people be overta­ken with it, as good Moses, Exod. 5. 23. For since I came to Pharaoh to speak in thy Name, he hath vexed this people more, and yet thou hast not delive­red thy people at all; hee thought much to tarry a little time. But seeing there is a fulnesse of time, every one should be contented to tarry till it come: Ioh. 2. 4. saith Christ to Mary, Woman, my time is not yet come, she had an houre, and Christ had an houre, her houre was assoone as there was want; but Christs was, when there was sensible feeling of the want.

Secondly,Secondly, the fulnesse of time is comming. this fulnesse of time is still comming; so Paul saith here, when the fulnesse of time was come, it drawes neerer: and neerer as a man that is a farre off,Simile. every step hee takes he drawes neerer and neerer home; so the [...]fulnesse of time is comming; it stayes not in the day, nor in the night, but approcheth neerer and neerer; as it is Dan. 7. 22. so Paul saith, Heb. 10. 25. But let us exhort one another so much the more, because yee see the day draw­eth neere. This is a great comfort, that the longer wee live here in this world, the neerer we are to the accomplishment of Gods promises, and as every day doth winde up the threed of this life, so wee come so much neerer to our salvation, and the comforts and blessings which hee hath prepared for us; as Rom. 13. 11. the Apostle saith, For now is our salvation neerer than when wee beleeved: so in the Gospell it is said by our Saviour, When you see these things, lift up your heads for your redemption draweth neere: and Psalm. 37. 13. it is said, the wicked man seeth his day comming towards him; that is, the day of judgement, when hee shall bee called to an ac­count for all his sinnes, and be punished for them: as this must needes be a terror to a wicked man, to consider every day, this day is comming towards him; so also it cannot chuse but bee a great contentation and comfort to the godly to consider that the day of salvation is drawing neere to them, the time when they shall bee put in possession of heaven and happinesse.

Thirdly,Thirdly, God sent his Sonne in the fulnesse of time. When the fulnesse of time was come, then God sent his Sonne made of a woman: this must teach us that we should never looke for the accomplishment of Gods promises till the fulnesse of time. There was great expectation and looking for Christ, but he came not till the fulnesse of time▪ so wee may expect and looke for comfort, ease, and for health, but wee cannot have it till the fulnesse of time: wee see [Page 115] Revel. 6. 10, 11. The soules of those that lye under the Altar, crying, Lord how long, thou that art holy, and just, and true; dost thou not judge and avenge our blood on them that dwell on the earth? And there was answere made them; They must rest for a season, till the fulnesse of time: Exod. 12. 41. the people groaned a long time under their burthen and could not be deli­vered; but when the fulnesse of time came, then the very same day, they were delivered; in the foure hundred and thirty yeere the selfe same day: so likewise Psal. 105. 19. many meanes, it may be, was made for Iosephs deliverance, yet it could not be untill the time that his word came, and then it is said, the king sent and loosed him; so howsoever wee may seeke for comfort and ease, desire health, yet we shall not have it, till the fulnesse of time come; therefore as Iaakob said to Laban when his time was ex­pired, Give me my wife, for I have served my time; so a Christian may say unto God, Give me that which thou hast promised me, for the time is come. Particularly the time is described two wayes:

  • 1. In the daies of Herod the king; Matth. 2.
  • 2. When Augustus caused all the world to be taxed, Luk. 2.

First,The first per­ticular time when Herod was king. Christ was borne when Herod was king: why doth the Evangelist note this unto us? first, to shew that Christs kingdome is not of this world, for Christ was borne when there was another king; hee was borne a King, for the Wisemen made inquiry, Where He is that is borne King of the Iewes. And in another place when he was before Pilate, hee asked him, Whether he were a king; and he said, for this cause was I borne, and for this cause came I into the world, &c. But it was of another kingdome, a spiritu­all kingdome, not of a temporary. And what may this teach us? that we are not to looke for a worldly and a temporall kingdome, but for a spirituall; therefore when a Christian is under the crosse, hee may say, My kingdome is not of this world; I looke not for a temporary king­dome, but for a kingdome above the clouds, a kingdome of glory and happinesse.

Secondly,Christ was borne at the lowest ebb of the Jewish estate. Christ was borne when the estate of the Iewes kingdome was at the lowest ebb; for Iaakob prophesied Gen. 49. 10. That the Scepter should not depart from Iuda, nor a Lawgiver from betweene his feete, till Shil [...] came; that is, when a stranger was king, when as the estate of the Iewes was at the worst. This may teach us, that the time, when Christ comes in the presence of his power and goodnesse, is when things bee at the worst: so Ioh. 11. when did Christ come? when Lazarus was dead foure daies and did stinke, then He came: so likewise when the Disciples were at sea, in danger of drowning, and had laboured all night, then did Christ come to them, in the fourth watch towards morning: so still Christ comes when things be at the worst with us. It is not a time for Christ to come till Herod bee king, till things bee at the worst, and when we have little hope; as soone as we are touched with Gods hand we would have ease and helpe, but Christs time is not till we be past helpe, when things bee at the worst; as Iohn. 2. Christs time was not till all the wine was spent, then it was a time for him to shew his power.

The second particular time set downe,The second par­ticular time. Luke 2. was, when Augustus [Page 116] Caesar caused the whole world to be taxed: which was first to fulfill a prophe­sie,The first cause. Dan. 2. 44. it was fore-told, that God would set up another kingdome in the daies of the Roman kings, that should batter, breake and destroy all those kings, which kingdome should stand for ever: therefore howso­ever we be subjects of another kingdome, and citizens of other cities, yet let us labour to bee citizens of this citie, and subjects of this king­dome, because this shall batter downe all other kingdomes, and shall stand for ever. The Thiefe on the crosse hee desired to be a subject of this kingdome, saying, Lord remember mee when thou comest into thy king­dome; so let us pray to God, to make us subjects of this kingdome, since this shall stand when all other kingdomes shall fall.

Secondly,The second cause. it was to shew that Christ for our sakes, came under the taxe, and not onely the money taxe, but to be taxed in his soule, to have the fear full wrath and displeasure of God powred upon him, and to die for our sinnes; as Esai. 53. The chastisements of our peace were upon him. Simile. As Gen. 22. 6. Abraham tooke the woode of the Asse, and laid it on the shoulders of his sonne: so we were the Asses that were burthened; God was he, that tooke it off of us, and laid it on the shoulders of his Sonne not only the mony taxe, but the taxe of Gods wrath and displeasure. And therefore if Christ were taxed for us, let us be contented to be tax­ed for him; wee thinke it a great matter to bee taxed in our names, or goods, yet this is not that by a thousand parts which Christ suffered for us.

The third thing is,Thirdly, the place of Christs birth. the place where Christ was borne; in Bethlem, so saith the Evangelist. It was not in the Royall citie of the kingdome, Ierusa­lem, but in a poore towne, a place of no great respect; neither was hee borne in the bravest house, but in an Inne; and not in the best roome thereof, but in a stable.

But why was Christ thus basely borne,Quest. seeing the best place had been too base for him to be borne in, if we consider the dignity of his per­son?

I answere;Sol. first, to shew the guilt of our sinnes which was upon him;Reason 1. for he was no sooner come into the world, but our sinnes caught hold on him, and stopped him of his glory, and turned him into a stable: Genesis, Simile. 4. sinne is compared unto a curst Dog, that lyeth at the doore, that a man goes no sooner out, but he is ready to fly upon him and rende out his throat; so wee see, that Christ was no sooner come into the world, but our sinnes caught hold on him, and turned him into a stable: therefore hence we may see our guiltinesse to be such, that wee are not worthy of the meanest place we live in.

Secondly,Reason 2. to procure a better place for us to bee borne in; he was laid in a manger, that we might bee laid in our soft beds. It is the wan­tonnesse of the world, to despise him, because hee was poore: but Christ came poore into the world, to make us rich: to which purpose Saint Bernard saith well, Lord, (saith he) I am more beholding to thee, for thy poverty in redeeming mee, than for all the riches of thy power in creating me.

[Page 117] Thirdly, that wee should bee contented with any estate, that God should assigne unto us;Reason 3. let us looke on the estate of Christ, he was con­tented to be borne in a stable; laid in a cratch: O that the world would thinke of their sinnes, how that by reason of them they are not wor­thy of the meanest place they live in! and yet we murmure and grudge against it, though our estates be better than his was; Hee was conten­ted with his estate, but wee are not with our estates: it is our sinne, re­pent we for it.

Fourthly,Fourthly, the manner of Christs birth. the manner of Christs birth: and that is to bee considered three waies: first, after the common manner wee be borne; for when things be extraordinary, then the holy Ghost doth set them downe in extraor­dinary termes, and when they be common and ordinary, then hee doth use ordinary termes to expresse himselfe by. Now in this place where the holy Ghost speakes of the birth of Christ, he doth use no extraor­dinary but the same termes, that is used in the birth of other of the holy men of God; as of Iohn Baptist, and the rest: therefore Christ was borne, after the common and ordinary manner as wee be borne. In­deede the conception of Christ was miraculous and extraordinary; therefore they say, that Christ did passe from his Mother and came through her, without opening her wombe; but this is a meere fancie of theirs, the Scripture is against it; for Luk. 2. 23. Every manchilde that first openeth the wombe, shall beholy unto the Lord; therefore we see the birth of Christ was ordinary; and as other children passe away from their mo­thers, so did hee: the Fathers are plaine for this, as Tertullian saith, this is the wombe, for whose sake it is said, that every one that openeth the wombe shall be holy to the Lord: and Saint Ierome, the law of first ope­ning the wombe shall be holy to the Lord, doth most especially belong to Christ, yet ordinarily to others.

The Papists object against this,Object. Ans. and say, How could His mother be a virgin, if Christ were borne after the same manner as others are? I an­swere, that the Scripture is plaine, that shee was not onely a Virgin when Christ was conceived, but so when Christ was borne; as Esai. 7. A Virgin shall conceive, and beare a Sonne; so shee was a Virgin at his birth; yea the Schoolemen say, that the breaking and opening of her wombe did not take away her virginity: Hence wee conclude that Christ was borne after the ordinary manner we be.

The Vse is:Vse 1. first, to see the strange humility of Christ, that he would be borne as we are, and come into the world as we come, which this place is not fit to describe: but the next childe that comes into the world, and that you are at the birth of, you may consider it, with this short meditation; Thus was Christ borne in this weake manner, and stepped thus low for my salvation, and therefore how justly shall I perish, if I despise this great mercy. Peter he did wonder at the humility of Christ, Ioh. 13. that he wold stoop so low, as to wash his Disciples feet but how may we wonder at his strange humility that he would be borne, as we are? therefore we may upon this consideration breake forth, and say; O blessed Lord, what am I that thou wouldest be borne thus for my sake, [Page 118] that thou wouldest stoope so low for me! How should I respect and re­gard thee?

The second use is,Vse 2. seeing Christ was contented to stoope to the infir­mities of thy birth, thou shouldest be content to be borne spiritually: I, but to be borne of the Spirit is tedious: why consider with thy selfe, was Christ contented to be borne of a Virgin, thou maiest be contented to bee borne of the Spirit: He suffered; prayed in the garden, died on the crosse for thee, was contented to bee borne of the Virgin, thou mai'st well be contented then to be borne of the Spirit.

Secondly,Secondly, hee was borne meanely. he was borne meanely, in the poorest manner that might be; and as we may see in this place, there was no body to give him helpe, no light shining, nor Angell appearing, no fine things to put him in; but he was swadled in clouts & rags. This was a strange humiliation of Christ; to be borne so basely, that all the Angels might admire and wonder at it, and bee confounded to thinke of the basenesse of Christs birth; which hath made our adversaries devise strange stories to grace the birth of Christ with, they say in the Gospell of Saint Iames, (which is a false Gospell) that when Christ was borne, the whole course of nature was stayed, that the birds that were flying in the ayre, could not stirre but hung there; the goats that went to drinke, could not move their lippes; a shepheard putting foorth his hooke to catch his sheepe it hung in the ayre, and the like fopperies; for the world was not then able to consider, why Christ was so poorely borne. Another tale they devised, to grace the birth of Christ, was this: that when Ioseph went for the midwife, Christ was borne in the meane time, at which time there was such a light, as they might see aswell at midnight, as at noone day: but this could not be, for there was no light shining in the roome, no An­gell, none to give him helpe. The world cannot conceive it, but there bee divers reasons of it.

First,Foure Reasons of Christs meane Birth. to shew the infinite goodnesse and love of Christ thus to stoope so low, to be so basely borne, to save me and thee: it was a strange love that he would be borne, as we are, and so creepe along with us, to grow as we grow, live as we live,1 and stoope to all the infirmities of our nature; yea even to dye and to lye in the grave with us, that so wee might apply our sinfull bodies to his holy body, our impure flesh to his pure flesh, that so hee might quicken and give us life. David, when he considered the worke of creation, Psal. 8. 4. burst out into this speech, Lord what is man that thou art so mindefull of him, &c. much more may we say, (admiring the worke of our Redemption) not only what is man? But what a good Lord is this that he would be contented to stoope so low, to be so basely borne for my salvation: which made holy Bernard say, so much the more ba­ser thou art borne, the more deare thou art to my soule, and to my heart in this regard.

Secondly,2 to shew what a great matter it is to redeeme us, and how wee are to make much of that Salvation, that Christ would bee so basely borne to purchase for us. Therefore seeing Christ was pleased to come thus into the world, to save us, how should we bee contented to be aba­sed [Page 119] now, to stand before God with comfort at the day of judgement? as Paul, Phil. 3. 8. Yea doubtlesse I count all things but lost for the excellent know­ledge of Christ Iesus my Lord: for whom I suffered the losse of all things; and judge them to be but dung and dr [...]sse, that I might winne Christ, and might be found in him: so Ignatius when he should suffer, Lord, saith he, I care for nothing, whether for things visible, or invisible, for the tearing my flesh, or the losing of my members, or for all the divels can devise against me, so that I may bee made any thing to be saved. As a cunning worke­man takes a peece of clay to make a goodly jmage;Simile. hee tempers the clay, changeth it into twenty shapes and fashions before hee makes the image: so the Lord (this cunning workeman) doth when hee would make the picture of Christ in us; he doth as it were temper and change us into twenty shapes, before hee makes his beautifull Image in us: therefore wee should bee contented to be disposed at the good will of God, to change us into any shape, sicknesse, poverty, want, or disgrace, and be made any thing to be saved.

Thirdly,3 to shew that the greatnesse of our sinnes tooke hold on him; for he was no sooner come into the world, but our sinnes were upon him and put all this basenesse and meannesse upon him. Therefore dost thou wonder thou art a prophane man or an Adulterer, or a drunkard, or a Swearer, that God brings poverty upon thee, blindnesse, lamenesse, or an evill name; why looke upon Christ, and we shall see that the guilt of our sinnes, being upon him, brought all this basenesse and meanesse upon him.

Fourthly,4 that the meanesse and hardnesse of Christs estate, might sanctifie the poverty and hardnesse of our estates: for he was deare and preci­ous in the sight of God, notwithstanding this abasement, therefore doe thou labour to be a childe of God, and then thou shalt be deare and pre­cious in the sight of God: now though this cannot bee by nature, yet labour to be one by Adoption, and grace, and then God wil accept thee, though thou be never so meane, and basely accounted of heere. Chry­sostome compares a good man,Simile. to a peece of gold, that if we take it, tram­ple it, and treade it in the durt, yet the gold is never the worse; so (saith he) let the world trample and treade upon a good man, hee is not the worse; he loseth none of his goodnesse: and these be the reasons in re­gard of God, why Christ was thus basely borne.

Now the reason in regard of the world (the Evangelists doe shew) was, because there was no roome in the Inne: this was strange, was there no roome for Christ in the Inne? was there never a chamber, nor a corner of a roome for him to be borne in? There was roome I warrant you for swaggerers and drunkards, for dicers and carders, for prophane persons, but there was no roome for Christ to bee borne in, these had taken up all the roomes, so as Christ must bee turned to bee borne in a stable. And I would to God it were not the sin of the world still, that they have roome in their houses for others, but no roome for Christ: at this time, let us looke into the houses of Gentlemen, and great men, they have roome enough for swaggerers and swearers, di­cers [Page 109] and carders, and mummers, but no roome for Christ, Re­ligion, prayer, or for the Bible; but Christ thy redeemer is as it were turned into the stable: I beseech God, that no such accusation may bee laid to us; at the day of judgement: therefore whosoever thou bee, that keepest a roome to entertaine thy friend, bee sure thou keepe a roome in thy house to entertaine Christ, even his poore members to en­tertaine Religion, prayer and all other Christian duties; The Shuna­mite is commended in the 2 King. 4. 10. for keeping a chamber for the man of God, even this shall be thy commendations, that thou keepest a roome in thy house to entertaine Christs members, but if thou canst not keepe thus a chamber in thy house, yet keepe a little roome or corner in thy heart for Christ: wee see a number of men, have roome in their hearts, for every vile sinne, and lust, but no roome for Christ; whatsoe­ver wee doe let us not turne out Christ, and let him have a roome to seeke; but rather let us turne out our sinnes, that so Christ may dwell with us; and that we may dwell with him eternally.

The last thing observed in the birth of Christ was, the manifestation thereof: for seeing Christ was so obscurely borne, in a stable, laid in a cratch, we may wonder how the world came to know it: it was mani­fested three waies:

  • 1. By the Angels to the shepheards.
  • 2. By a Starre to the Wisemen.
  • 3. By a secret motion of the Spirit to Simeon and Anna in the Temple.

In the first manifestation of Christ to the shepheards we observe two things:

  • 1. The manifestation it selfe.
  • 2. The effects of it.

In the manifestation we may observe six things:

  • 1. To whom Christ was made manifest: To the shep­heards.
  • 2. What disposition they were in upon their calling: watch­ing their flocks.
  • 3. By whom; by an Angell, when the Priests were silent in the Temple.
  • 4. The time when; The very same night.
  • 5. The manner of it: By bringing a speciall message.
  • 6. The speech of the Angell.

First,First, unto whom Christ was manifested. to whom Christ was made manifest, not to the great men of the world, nor to the priests contemners of grace, but unto poore Shepheards: one would have thought hee would first have manifested himselfe to kings and Queens, and to the great men of the land, and not unto poore shepheards. Of which there be three Reasons:

First,Three Rea­sons why Christ was first knowne to the meaner sort. because it was one of the parts of the degrees of Christs Hu­miliation, that hee had not the great men of the world to grace him at his birth, but onely poore shepheards; yea, this is a great stumbling blocke still, because poore men receive the Gospell, it hinders many [Page 121] a man from receiving the truth or embracing Religion: but let no man be offended at it, it was so when Christ came into the world. The Phari­ses aske the question, Have any of the Rulers, or of the Pharisees beeleved on him? those that bee learned? it is but a company of poore men: and 1 Cor. 1. 26. saith the Apostle, For ye see your calling brethren how that not many wise men after the flesh, not many mighty, not many noble are called: But God hath chosen the foolish things of the world to confound the wise, &c. there­froe labour to be one of Christs Disciples, and he will not despise thee, although thou be poore and meane.

Secondly,2 to shew that there is no condition, or estate so bad that can hinder a man from Christ, whatsoever it be tradseman, shepheard, or how meane soever, he will not despise thee for thy meanenesse: some would thinke, that such great things should be ingrossed, for the great men of this world; as we see that the best things bee gathered up all the country over,Simile. and ingrossed for kings, and Queens: and because the best thing of all is Christ, therefore, that kings and Queenes should have had the chiefe ineterst in him, and the poore have gone without, but we may see that no meane condition can hinder a man from Christ; but the poore man hath as great a part in him, as the rich. We read Gen. 2. 9. The tree of life stood in the middest of the garden of Paradise, that it might equally impart it selfe to all sorts and conditions of men; and so Revel. 22. 2. In the Heavenly Ierusalem, there is a tree of life said to be in the middest of the street, equally to impart it selfe to all sorts poore and rich: therefore this may bee a comfort, that no meane condition, or estate, doth hinder a man from Christ. There bee many poore people will not come at Church because they have not good apparell; it is good indeede that there bee, as much decencie in this as may be, that men and women, when they come to the house of God, should come as comely and handsomely as they can; but if men have not decent and comely apparell to come in, let them not refraine from comming to the Church, because they want apparell to come: but let them looke to the heart and conscience, and then Iesus will be a Iesus to them.

Thirdly,3 to shew that he must be the poore mans portion; the rich man hath his portion in goods and in lands, but the poore mans portion is in Christ: so Iam. 2. 5. Hath not God chosen the poore of the world, that they should be rich in faith, and heires of the kingdome which he promised to them that love him? and therefore this may bee a great comfort to a poore man although he hath not a great deale of goods and lands for his por­tion, yet he may say, I thanke God, that Christ is my portion, his birth, cradle, cratch, life, death, passion, and his merits are mine, this it was that made Ieremy to rejoyce in his trouble, Lamen. 3. 24. The Lord is my porti­on, saith my soule, therefore will I hope in him; and so Psalm. 16. 5. saith David, The Lord is the portion of mine Inheritance: therefore thou that art a poore man, and hast but a little goods or lands, labour to make Christ thy por­tion, take him home into thy heart, apply him by faith, and then thou hast an excellent portion: if a man fall into the hands of his enemies, or of theeves, who rob him and take away his goods, yet if he have a [Page 122] Iewell of great price lest about him, hee may say, Lord, I thanke thee, though they have taken away my money and goods,Simile. yet they have left me may Iewell: so, howsoever the world may take away from a man his goods, peace, or his good name; yet a Christian may have comfort and say, Lord, I thanke thee, that I have still my Iewell, they have not taken away Christ from me.

If any object and say,Object. Sol. Simile. is Christ the poore mans portion onely, doth not he belong to the rich also? To this I answere, that the grace of the Gospell is like to a Vine, that runnes low first, at the bottome of the tree, and by little and little windes and twists it selfe up, till it gets to the top: so at first, the grace of the Gospell, began low, it did as it were creepe along on the ground, with poore men, and after it did winde and twist up, till it came at the top, and so did winde within Scep­ters and crownes of kings, which is the highest step, that it can come to in this world.

Secondly,Secondly, in what disposition the shepheards were found. in what disposition they were found, the text saith, they were keeping their flockes; not Idle in their houses, nor asleepe in their beds, but attending their flockes, in their callings. Here we may see what a good thing it is for a man to be upon his calling: If we looke into the Bible we shall see all the goodly apparitions that appeared, were when they were upon their callings; when was it, that Iaakob saw in a vision An­gels ascending and descending, when he was in his journey upon his calling? so Moses Exod. 2. when did the Lord appeare unto him; as hee was kee­ping his flocke? Iudg. 6. 11. and so the Angell did appeare to Gedeon when hee was a threshing wheate in his calling: so the Lord tooke David, from following the sheepe great with young: And when were the Disciples called? was it not when they were a fishing in their calling, not when they were idle? which may shew us, what an excellent thing it is for a man to be upon his calling, to performe the duties of it: if there be any blessing stirring, or any good thing, for the Angell of God to impart, hee shall be sure to have his part in it at that time: so saith our Saviour, Blessed is that servant, who when his Master shall come, Calvin. Dominus cum venit, inveniet melbar antem. shall be found well doing; and it was a good saying that a learned man had, when his friends told him, hee studi­ed too much, saith hee; What would yee have the Lord come and finde mee Idle?

Thirdly,Thirdly, by whom Christs Birth was ma­nifested. by whom the birth of Christ, was made manifest: by the Angels; when the Priests were silent in the Temple, the Angels were not, they could not keepe it: here we may see, how ready the Angels are, to doe any service to Christ, there is not an Angell nor an Archangell, but is ready to doe service to him; therefore much more should men be rea­dy to serve and obey Him. But it is otherwise with us; for we be ready to doe service to sinne, and to our lusts, rather than unto Christ. Matth. 21. when Iesus rode to Ierusalem upon an Asse; some strowed garments in the way, some did cut downe boughs, and branches, crying Hosanna; there was not a childe, playing in the streets, but was ready to doe service unto Christ: in like manner let us stirre up and quicken our selves to doe in the ser­vice of Christ, and not, as we were wont, give our selves wholly to sin, [Page 123] to the deceitfull lusts and vaine pleasures of this world.

Fourthly,Fourthly, the time of the ma­nifestation. the time when Christs birth was made manifest: the same night; an Angel came post from heaven, to make it knowne: it was the love of God, that he would not hold it till day, any long time, but presently he makes it knowne. We read Gen. 18. of Gods love to his servants, saith the Lord, Shall I hide from Abraham that thing which I doe, &c? For I know him that he will command his children and his houshold after Him, and they shall keepe the way of the Lord, &c. God would not conceale any thing from his servant Abraham; so it was his love, that he would not con­ceale the birth of Christ, but make it knowne, the same night. There­fore seeing God made hast to send this message, we should make hast to receive it, as soone as may bee: seeke him, and not rest, till wee have found him; and as the Shepheards went out to Bethlem, to see Christ; so let us go forth to see him, although he be not at Bethlem, yet in his word, there we may see Christ, borne in a stable, laid in a cratch, praying in the mount, sweating in the garden, crowned with a crowne of thornes, bleeding on the crosse, hanging in paines and torments, and gloriously sitting on his throne, and as old Simeon tooke Christ in his armes and imbra­ced him, so let us take him, and lay hold on him, by the hand of Faith; and bring him into our hearts, so as we may say with Paul, Gal. 20. 2. The life which I now liue in the flesh I live by the faith of the Sonne of God, &c. so never part with Christ, till the day of death; for no man can have comfort although hee should see Christ borne in the stable, laid in the cratch, sitting in the lap of his mother, praying in the mount, bleeding on the crosse, sitting gloriously on his throne, unlesse hee can apply Christ, and make him his owne by faith.

Fifthly, the manner of the manifestation of his birth, by a speciall message; where two things are to be considered:

  • 1. That the Angell moveth attention.
  • 2. The message it selfe.

Now the Angell moveth attention two wayes:

  • 1. By remooving that which should hinder attention.
  • 2. By quickning up the affections, in this word; Behold.

First, of the message it selfe; which was, that the Angels did bring them ti­dings of great Ioy.

  • 1. It was tidings of joy.
  • 2. Of great joy.
  • 3. Not to one people, nor to one nation, but to all people.

And therefore seeing there is such an excellent message come, wee should attend it. Heere wee may observe, what is the greatest joy that is, that Christ is borne into the world; this is the joy of us Christians, to know that Christ is come into the world to save penitent and poore sinners, he will heare us in our troubles, releeve us when we bee poore, give us health when we be sicke; will be all in all unto us: O let us then labour to joy in Christ, for there is no true joy but in him; therefore howsoever the covetous mans joy is in his goods, the fleshly mans in his pleasures, the usurers in his mony; yet let the Christian more joy in [Page 124] Christ, than in any thing: and let every man labour to get him, make him sure, and then he shall joy in life, in death, in sicknesse, health, plen­ty and adversity.

SERMON XI.

LVKE 2. 15.‘And it came to passe, as the Angels were gone away from them into Heaven, the shepheards said one to another, Let us goe now, even unto Bethlem, and see this thing which is come to passe, which the Lord hath made knowne unto us.’

OF the manifestation of Christs birth, we spake the last day, onely one thing more there is to be ad­ded, which is the Specification of the Angels speech: they doe not onely say, that Christ is borne, but by way of appropriation, that Christ is borne to you; you bee the men, the parties that Christ was borne for. A man shall never have any true com­fort, to know that Christ is borne, unlesse he can apply, and appropriate Him to himselfe, bring himselfe within this com­passe, that Christ was borne for him; to say, that Christs birth is his, His passion, His paines, His life, His death is his; then he may have com­fort: for all our joy is by applying and making Christ our owne, to ap­propriate His death, life, paines and passions to us; then wee may have comfort, then wee may rejoyce: therefore every one must labour to apply Christ unto himselfe, and to know that he is one of them, for whom Christ was borne. Esai. 9. 6. it is said, To us a Childe is borne, to us a Sonne is given, &c. for though Christ be borne to others, wee can have no comfort by it, until we know that he was borne for us, and as it is said, Zech. 9. 9. Behold, thy king commeth to thee: so till we say, my king com­meth to me, we can have no joy of him; so Iohn 20. Thomas had beene a long time a Disciple of Christ, and yet had but little comfort by it, till hee came to say, My Lord, and my God: In like manner one may heare a long time, and yet have no joy in Christ, feele little comfort, till he can make particular application of Him. Therefore every one should labour to apply Christ unto himselfe that he may have joy and comfort, when hee can bring his heart within compasse of those the Angels [Page 125] speake of,SER. XI. Christ is borne to you, you be the parties, you be the men and women that Christ is borne for.

The second thing we observe is, The effects it wrought in the shepherds; which are foure in number.

The first is,The first ef­fect. that they said one to another; let us goe then unto Bethlem, and see this thing that is come to passe, which the Lord hath shewed unto us. Here we see the shepheards doe exhort and stirre up one another, to goe and see this thing which was come to passe; and it must teach us to exhort and stirre upone another to good things, and take them to ourselves, labou­ring to make others the better for them, as upon any occasion to say to one another, Wife, or children, or servants, or neighbours, come, let us goe to the preaching of the Word where wee shall have Christ to our comfort.Simile. It is the manner of the streame, to carry away all movealbe things, but if they bee rooted, then it doth not stirre them, Mich. 4. 1. the people of God are said to flow, because they carry men to Christ; when men be setled and rooted in their sinnes then they stand still, but if they bee capable of good things then they are carried to Christ; and therefore Heb. 3. 13. we are commanded to exhort one another daily, while it is called to day; and Heb. 10. 25. it is said, But let us exhort one another, so much the more because the day draweth neere: so likewise in Esay it is said, And many people shall goe and say, Come, let us goe up to the mountaine of the Lord, to the house of the God of Iacob. It is one of the graces of God that hee will bestow on his people, that they shall be helpers to stirre up one another to good duties, to faith, repentance, patience and the like: wee see how ready the men of this world bee, to incite up one another to sinne, as Gen. 11. 4. say the wicked builders, Goe to, let us build a tower, whose top shall reach to heaven; in Esay the drunkards stirre up one another; and Ierem. 18. 18. Then said they, Come, let us devise devises against Ieremiah; for the law shall not perish from the priests, nor counsell from the wise, nor the Word from the Prophet: Come and let us smite him with the tongue, and let us not give heede to any of his words: so also Proverb. 1. 11. the theeves say, Come, let us lay waite for blood; cast in thy lot amongst us, and we will all have one purse. O how this may shame us, that they bee more ready to carry one another to hell and damnation, than we to draw one another to life and salvation?Simile. we see if one wheele of a clocke bee stirred it will stirre all the rest; so it should be with us, if one be stirred to goodnesse, he should stirre others to it, as these shepheards did as soone as the Angels were departed from them: this must teach us not to let good motions die, but as soone as wee understand them, wee must bee ready to set them a­worke. Of which there be two reasons:

First,Reason 1. because in time the devill will bee very laborious to quench them; as Matth. 13. when the good man had sowen good seede in his field, the envious man did sow tares; so when there is any good motions in us, the devill will labour to hinder them: therefore as soone as may bee wee should labour to set them aworke.

Secondly,Reason 2. because the first motions are the swiftest and the stron­gest; as the Apostle saith to the Galatians, yee did runne well, what did let [Page 126] you, at the first? so thou did'st runne well, the first motions were swiftest; therefore seeing they are swiftest and strongest, we must not let them die, but labour to set them a worke.

But what did they exhort one another unto? to goe to Bethlem: and why to Bethlem? because Christ was borne there. Bethlem was one of the smallest townes, yet because he was borne there, thither they went. We have out Bethlem as well as they, the place of preaching, of prayer, and the place where the Sacraments are administred, this is Bethlem, this is the place where Christ was borne: therefore howsoever the place is meane, whither we may goe, yet thither must we goe, howsoe­ver others goe to other cities and great places yet wee must goe to Bethlem. Mark. 1. 33. All the city was gathered together at the doore of Peters mothers house, and yet it was but a meane place, onely a fishermans cot­tage; neverthelesse because there was a healing power of Christ, thither they went and resorted: therefore howsoever the place be meane, if Christ may be found there, thither let us goe; when others goe to pla­ces of disorder, of pleasure, of gaming, to places of drinking and swil­ling, let us goe to Bethlem, to places of preaching, prayer, where we shall not onely see Christ, lying in the cratch, as the shepheards did, but even in heaven gloriously sitting on his throne as blessed Stephen saw him. But why did they goe to Bethlem? the text saith, to see the things that the Lord would shew them: this may teach us, when we have knowledge, to make use of it, to the bettering of us in our life and conversation; ma­ny have knowledge, but they be not bettered by it, whereof the Lord complaineth Esai. 42. 20. Seeing many things, but keepest them not: and therefore when God doth give a man knowledge, and he be not bette­red by it, and in his life made more carefull to please God, how justly may this lye upon a mans conscience at the day of death?

The second effect was, The second ef­fect made hast. They come in hast. for all this do you consider how many lets they had to hinder them: first, the darke night might have hindered them: secondly, their flockes were in danger, subject to be de­voured of wilde beasts, there being no body to looke to them: thirdly, there was no body that knew of it but they: fourthly, when they were en­tred into the city there was no body could tell them of Christ; and yet their faith made them breake through all these lets. Which may teach us, that true faith will breake through all lets; there is never a man that heares me this day, but hee shall meete with lets, yet wee must not bee dishartned but strive to breake through all; as Mark. 2. 4. when they brought the man that was sicke of the palsie, they brake through the rooffe, and let him downe to Christ; so true faith will breake through a thousand lets: we see in nature,Simile. that a spring will breake through an heape of stones, or a rocke; so if there be a spring of grace in us, we shall breake through all lets unto Christ: therefore it must be our wisedome to breake through profits and pleasures, and whatsoever is deare unto us, to come to Christ. But why did they come in hast? to teach us that men can never make too much hast to come to Christ. It is a great error in the world, that men may make too much hast to repent, to beleeve, &c, Ioh. 11. 29. [Page 127] when Lazarus was dead and Christ was come to the grave, as soone as Ma­ry heard that, she arose in hast, and came unto Him: so Ioh. 21. the Disciples be­ing a fishing, when Peter heard it was the Lord, he leaped over the Boate to come to Christ.

The third effect was, The third ef­fect, they pub­lished all. that, They published all things abroad that they had seen and heard of Christ; they did not keepe it, but they did make Christ knowne to the world. Which may teach us when wee know any good thing, that wee should labour to make it knowne to others that they might see Iesus, and he blessed by him: as Ioh. 1. 41. saith Andrew, we have found the Messiah, which is by Interpretation, the Christ; so Iohn 4. when the woman of Samaria had talked with Christ, she went into the city and told all those things she had heard and seene; so Matth. 28. when the Angels had shewed Mary that Christ was risen, shee told the Disci­ples: in like manner when wee know any thing, wee should tell it to o­thers to draw them to Christ.Simile. As in a shipwrack when some bee got to the shore, or to the haven, they get into the toppes of trees, to hang out lights, that so others might be directed into the haven or harbour; so wee should doe, when it pleaseth God to draw any of us home to Christ, wee should by all meanes labour to draw others, and to bring them home to the haven or harbour, to bring them home to Christ. And what did this worke? why did the common sort wonder and marvell at it, yet let all goe? because they were not inlightned; but of good Mary it is said, she did ponder all those things in her heart: when men heare of the great and glorious things in the Gospell they wonder and marvell at them, as the people did Act. 2. 6. Now when this was noised abroad the multitude came together, and were astonied, because every man did heare them speake in his owne language: and they were all amazed, and marvel­led, saying one to another, Behold, are not all these which speake Galileans? and so let the matter dye. But good Mary, with the people of God, ponder these things in their hearts: therefore howsoever others doe wonder and are moved for a time only, yet we should gather them home to our hearts, and ponder them in our soules, that so we may have comfort by them in life and death.

The fourth effect was, The fourth effect, they re­turned to their callings. that they did returne againe to their callings, and to their flocks: they did not give over their callings when they had seene Christ, but they did returne againe. But with what caution did they re­turne againe? the text saith, praysing and lauding God, for all that they had seene and heard. This must teach us, that when we go to the place of Gods worship and see Iesus, we must returne againe to our callings, but with this caution, praising & lauding God, that he hath made his birth known unto us, his life, his death, his paines and his passions; and wee have our parts in them, when yet he hath passed by many kings and queenes, and great gentlemen of this world; and hath looked upon us, that bee but poore husbandmen, and tradesmen, therefore let us praise God for it: and although we go againe to our labours, yet let us never forget this little Iesus; the light that shone about them did vanish and they saw it no more, but the inward joy, that tarried within in their inner houses, [Page 128] their hearts, and was a comfort to them in sicknesse, and troubles, and at their deaths: so wee cannot heare these glorious things: nor have Ser­mons every day, yet let us get Christ home to our houses, and into our hearts, then wee shall have comfort in all our troubles, and at the time of death: then whensoever thou shalt shut up thine eyes in this world, thou shalt open them in Gods kingdome. And therefore I pray God wee may so shut our eyes up in this world, that so wee may open them in the light of his blessed kingdome.

One would wonder seeing Christ was so obscurely borne, how his Birth should breake out into the world, and be knowne? There were three waies of it:

  • 1. By the Angels to the Shepheards; of this spoken already.
  • 2. By a starre to the Wisemen.
  • 3. By a secret motion of the Spirit to Simeon and Anna.

In the manifestation of Christ to the Wisemen, wee observe two things:

  • 1. The inquiry they made for Christ.
  • 2. The effects of their inquiry.

In the inquiry for Christ observe:

  • 1. The persons that made inquiry: The Wisemen.
  • 2. The place from whence they came: Out of the East.
  • 3. The place whither they went: To Ierusalem.
  • 4. The end: To seeke Christ.
  • 5. The cause that mooved them: It was a Starre.

First, the persons that made inquiry; the Wisemen, or (as the Originall hath it) the Magi, that is, learned wisemen, men of great learning and knowledge, the shepheards were poore and simple men, and the Magi great learned rich men, as it may appeare by their gifts they offered to Christ.

Of which there are two reasons why Christ appeared to the Shep­heards,Two Reasons of Christs mani­festation. and the to Wisemen; first, to shew that the grace of the Gospell appertaineth equally to poore men, as well as rich, it draweth all sorts of men to it:Reason 1. even as the Vine that beginneth low at the bottome of the tree,Simile. but at last doth creepe up upon the tree, till it doth winde and twist it selfe up to the top of it; so the Gospell began at poore fishermen, below, but it did creepe up by little and little till it did winde it selfe within the Scepters and crownes of Kings, which is the highest step it can come unto in this world; it did draw the poore shepheards out of the field, and the Wisemen out of the East.

Secondly,Reason 2. to shew that the great learned, and rich men of the world have as much neede of Christ, as the poore; for there is not one way for the saving of the poore, and another for the rich, one of saving the high, and another the low, one way to save Princes and another sub­jects; but they be all saved one way, by Christ; and therfore as well the poore Shepheards came out of the fields to seeke Christ; as the Wisemen out of the East: and for that end to such David addresseth his speech, Psal. 2. Be wise now, O ye kings, and be learned, yee judges of the Earth; labour [Page 129] to lay hold on Christ, and to embrace him in the armes of faith: there­fore whatsoever thy estate be, poore or rich, seeke after Christ; labour to lay hold on him, or else thou art like to perish, there is but one way to save thee, whatsoever thou bee. In Leviticus, we read that in case of redemption, the rich should not adde any thing, nor the poore take away, but there should be all one price for rich and poore; so it is in the case of spirituall Redemption, there is not a higher price for the rich, and a lower for the poore, but onely one price for all: Christ is the price of our redemption; therefore every man must lay hold on him for salvation. Iudg. 10. 4. when the people were in distresse, and cried un­to the Lord, this answere was made them, Goe and cry unto your gods whom ye have served, &c. so the Lord may say to us, in the time of trou­ble, at the day of our death, or at the day of judgement, Go and cry unto your gods whom yee have served, see if they can helpe you, your plea­sure and your profits, your wealth and your lusts, whom ye have ser­ved: therefore whatsoever our estates be let us labour to lay hold on Christ, and looke to be saved by none but by him.

Secondly,Secondly, the place whence they came. The place from whence they came, it is said from the East; they tooke many a weary steppe to see Christ: they came out of a farre country; the shepheards out of the field: Of which there bee two rea­sons, why they came so farre to see Christ:

First,Two reasons why the wise­men came so farre to Christ. to shew that the people afarre off should bee gathered to Christ, as Esai. 60. 34. this was foretold; And the Gentiles shall come to thy light, and kings at the brightnesse of thy rising. Lift up thine eyes round about, and see, 1 all they gather themselves together, they come to thee: thy sonnes shall come from farre, and thy daughters shall be nursed at thy [...]ide. So Matth. 8. 11. And I say unto you, that many shall come from the east and from the west, and shall sit downe with Abraham, Isaac, and Iaakob, in the kingdome of Heaven: Ephes. 2. 17. It is said, and came and preached peace unto you, which were afarre off, and to them that were neere. So the Iewes were not only gathered by the grace of the Gospell, bur the Gentiles also, such as were afarre off: there­fore we are to be thankefull to God for this, for there was a time when there was a partition wall betweene the Iewes and the Gentiles: but now by the blood of Christ, the partition wall is broken downe.

Secondly,2 to teach us, that no labour is too much, or paines too great, to come by Christ; though it cost us many a weary journey, and many a weary steppe, if we can attaine Christ, let us not thinke much of it: Wee see the Wisemen came many a weary step from a farre coun­try to see Christ; they thought no paines too great, no labour too much. To this purpose our Saviour saith,Luk. 11. 31. The Queene of the South shall rise up in judgement with his generation and shall condemne it; For shee came from the uttermost parts of the earth, to heare the wisedome of Solomon; and behold, a greater than Solomon is heere; therefore wee must not thinke it much to come out of our houses to see Christ: though the market bee a good way off,Simile. yet wee goe thither to make provision for the body, much more should wee bee contented to come out of our houses; to goe to the places of Gods worship and service, to make provision for our [Page 130] soules: The Wisemen came out of the East to see Christ, much more should we come out of our houses.Object. sol. If you could shew us Christ, we should bee willing to come. Yes, that I can, and more gloriously than ever the Wise­men beheld him; and though not with the bodily eye, yet we shew you Christ in the face of the Gospell, to the eyes of your soule, not onely lying in the cradle, praying on the mount, bleeding in the garden, dying on the crosse, but now gloriously sitting in Heaven on his throne. If one come into a roome where there be goodly pictures,Simile. if there be curtaines drawne over them, ye cannot see them; but let one come and pull aside the curtaine, then yee may see the rich pictures; so there bee goodly pictures and representations of Christ in the face of the Gospell, but there is a veile or curtaine, that hangs before them; remoove the veile, let the curtaine bee plucked away, and then ye shall see these excellen­cies of Christ: and if the Wisemen came to Bethlem from a farre coun­try to see Christ, much more should we come out of our houses to see Him in the face of the Gospell.

Thirdly,Thirdly, the place whither they went. the place whither they went: They came to Iersualem; not gui­ded by a starre, but led by their owne reason, for they thought, that see­ing Ierusalem was the royall city of the kingdome, and the seate of kings, there they should be sure to heare of Christs birth. They follow­ed humane reason, and not the starre, therefore they did not finde him at Ierusalem untill they came to Bethlem; so long as they followed the starre, so long they did well, but when they left the direction of it, and followed their own reason, they did amisse: so looke how long we follow the directions of the Word, so long wee doe well, but if once we leave that, to follow our owne carnall reason, then we doe amisse, for we cannot finde Christ by following that: therefore as the blinde man followes his guide through brambles and bryers,Simile. over hils and dales, because his owne eyes being shut up, hee trusted to the eyes of his guide; so we must follow Gods directions, and then wee shall finde Christ, but if we follow our owne reason, we shall never finde him.

Fourthly,Fourthly, the end of their iourney. the end why they came out of their owne country; to seeke Christ: as it was the providence of God to stir up these Wisemen that so the Iewes might also bee provoked to seeke for him; for when they did see these Wisemen came so farre, and take such paines to seeke Christ, it might much more have provoked them to seeke Him, seeing hee was amongst them: so it is now the providence of God, to stirre up such strangers to seeke to this place where the Gospell is preached, that so we may bee the more provoked to seeke Christ; for if strangers take such paines to come to heare, much more should we; especially now, when it is a­mongst us, because wee have not onely a little inkling of Christs birth, but we know the time of it, and wee can talke of it; therefore let us la­bour to seeke Christ, let the worldly man seeke after his profits, the covetous after his goods, the fleshly man after his pleasures, the usurer after his mony yet let us seeke after Christ. Matth. 28. 5. saith the Angell to the Women, I know that yee seeke Iesus which was crucified; so it is a good thing, when the very lookes and behaviour of men doe [Page 131] testifie that they looke and seeke for Christ; not for any worldly matter but for Him onely.

Now there be three reasons that should move us to seeke for Christ. Three motione or reasons to seeke Christ. First, be­cause Christ seeketh us, Luk. 19. 10. The Sonne of man is come (saith hee) to seeke, 1 and to save that which is lost. Is the Lord come to save us? Then we againe must labour to seeke him: we see if a sheepe bee lost, the shep­heard doth not onely seeke it,Simile. but it in some measure doth againe seeke the shepheard, for it doth bleate, and is not at rest, till it be in the fold againe: so seeing we be like lost sheepe, we must seeke Christ and never be at rest, till we be in his fold; David, Psalm. 119. ult. saith, I have gone astray like a lost sheepe, seeke thy servant; for I doe not forget thy commande­ments.

Secondly,2 because of the precious and rich graces, that be in Christ: as Col. 1. 19. saith the Apostle, For it pleaseth the Father, that in him should all fulnesse dwell: so that there is not any grace wee neede but it is to bee found in him; he is the common treasury of the Church, as Cantic. 6. 1. when the Church had commended Christ, and had shewed foorth his excellency, straightway the daughters of Ierusalem, demand, Whither is thy welbeloved gone? O thou fayrest among Women, whither is thy welbelo­ved turned aside? that we may seeke him with thee: so when we heare of the excellency that is in Christ, the rich graces that bee in him, this should make us inquire and seeke after him.

Thirdly,3 because he giveth us salvation, therefore there is great reason why we should seeke to him, that we may enjoy eternall life, and salva­tion by him. If a man have a hundred acres of land given him, the first inquiry that he makes, is, where it lyeth, which when he knoweth, then he labours to come to see it;Simile. so must wee doe, God hath given us salva­tion, when we know where it lyeth, (and it lyeth in Iesus Christ) then we must seeke for Him, and so make Him sure to our selves.

Fifthly,Fifthly, what mooved the Wisemen to seeke Christ. What moved the Wisemen to seeke to Christ; it was but the sight of the starre; wee would thinke that it was some great matter, should have mooved them to come out of their country, and take such a great journey upon them: The shepheards were mooved by the Angell, Sime­on and Anna by a vision in the Temple,4 but there was no Angell to moove the Wisemen, no vision, no light shining, but the apparition of a starre. Which should teach us, to take hold on every little meanes which may bring us to Christ;Simile. it is the nature of the Vine, to catch hold on every little sticke, twig and post, to advance it selfe by; so must we, like the Vine, catch hold on every little meanes, to bring us to Christ: the Wisemen had but one starre, and we have a number of bright ones, shining about us; the Bible is a starre, and every faithfull Pastor is a starre, and yet these cannot bring us to Christ. The Wisemen saw Christ in the cradle, wee see him working of miracles, changing water into wine, raysing of the dead cleansing of the lepers, giving sight to the blinde, restoring of the lame, giving health to the sicke. We have seene his starre in the east, say the Wisemen; thus they sought Christ, when the starre vanished away; they sought him, not onely when they had a [Page 132] starre to direct them, but when the starre was gone, and out of sight: which may teach us a further point of consideration, not onely hold on in the profession of the Gospell, and to seeke Christ, as long as all things goe well with us, having our guides, but also when we have lost them. There is a corruptiō in the world, that as long as men have stars to guide them they can keepe within compasse; but if they have lost their starre, then they give over, they will seeke no further; as wee read in Iosh. 24. 31. Israel served the Lord, all the dayes of Ioshua, and all the dayes of the El­ders, &c. But when Ioshua was gone, then they fell to their sinnes. Hence we may learne,Vse 1. not onely to seeke Christ, and be religious, whi­lest our good pastors are amongst us, but when they be gone and taken from us. Now, the effect of their inquiry is twofold:

  • 1. In Herod, and the Iewes.
  • 2. In the Wisemen.

First, In Herod and the Iewes; this was a strange thing, that any man should bee troubled at the birth of Christ,1 which should bee the joy of the whole world: the Angels sung praises to God for it, the Shepheards re­joyced, and the Wisemen sought Christ; Abraham desired to see his day and re­joyced; and yet Herod was troubled at his birth: even so it is still, with wic­ked and vile men, with the Herods of this world, they be grieved to see religion florish, the Gospell to take rooting amongst us: to whom is this a trouble? to Herod, to drunkards, to covetous persons, to vile livers; but good people be glad to see the Gospell promoted, religion to thrive amongst them: and therefore consider with thy selfe, O man, art thou troubled, at the sight of Christ? canst thou not away to have religion to florish? then hast thou a naughty heart, Herods heart, and Herods af­fections.

But why was Herod thus troubled?Quest. there is no man the worse for Christ, but a great many the better for him, why then should Herod be troubled?sol. I answere, he was an Vsurper, and an intruder into the king­dome, hee had a bad conscience, this was that that troubled him; so, if we come by things fraudulently, and badly, Christ comming will be a trouble to us, when he shall come with joy to others it will be to us ter­rible: We see in Matthew the devils inquire of Christ, Art thou come to torment us, before our time? the presence of Christ was a torment to the devils; so if thou hast a bad conscience, his comming and presence will be a trouble to thee, when others shall receive comfort by it, it will be a terrour to thee.

What was the reason the Iewes were troubled at the birth of Christ? we see Herod had a bad conscience, this troubled him; but why were they troubled? he was their Saviour and redeemer Zech. 9. 9. it is said, Rejoyce greatly O Daughter of Sion, shout O Daughter of Ierusalem: Be­hold, thy King commeth unto thee, &c. I answere, they thought that Christ would not come into his kingdome, but it would cost much hardship, there would bee much trouble about it; therefore rather than they would lose their worldly [...]ase, or peace, they would lose Christ. This is the sinne of the world still, that if the Gospell hinder their worldly [Page 133] ease,SER. XII or peace, they had rather lose Christ, and the Gospell, than lose their ease and peace: so Iohn 11. 47. the Iewes holding a councell toge­ther how to kill Christ, because they were afraid they should lose their worldly ease, say they, If we follow this man, the Romans will come, and take away our kingdome and our nation: so that wee may see, they had rather lose Christ, than lose their worldly ease and peace: Of which sinne let us by their example and ruine learne to shunne and beware of the like practise, which hath justly brought so long-lasting miserie upon them.

SERM. XII.

MATTHEW 2 [...]. 7, 8, 9.‘Then Herod, when hee had privily called the Wise­men, inquired of them diligently what time the Starre appeared.’‘And hee sent them to Bethlehem and said, Goe and search diligently for the young Childe, and when ye have found Him, bring mee word againe that I may come and worship Him also.’‘When they had heard the King they departed, &c.’

THe next thing, that I should shew you is, how Herod made way out of his trouble; for of his trouble you have lately heard.

First, hee calleth the Scribes and Pharisees toge­ther to know the place where he should be borne; secondly, hee inquired of the Wisemen, the place and time when he should be borne; thirdly, when he knew the place and time when Christ should be borne, he thought to have killed him, so to ease himselfe and make way out of all his trouble; but the Lord kept him from touching his person. so the wicked and vile men of the world, when they be in trouble, make way out of it by bad meanes, wicked devises coozening and such like.

The second thing observed was, the effects of the inquiry in the Wisemen, wherein three things are to be observed:

  • 1. The endevour of the Wisemen.
  • 2. The blessing of God, upon their endevour.
  • 3. With what affection they received it.

[Page 134] First, the endevour of the Wisemen; when they could not finde Christ at Ierusalem, they set themselves upon good advice to seeke him else­where, they departed from thence, though, there were two things that might have hindred them:

  • 1. Their bad successe.
  • 2. The bad example they saw.

The first thing that might have hindered them,Two discourage­ments of the wisemen in seeking Christ. was, the bad successe they had of their journey; for they thought surely to have heard of him at Ierusalem, but there was no speech of him, yet for all that they departed from thence,1 set themselves with good advice to seeke Christ: which may teach us, howsoever we finde a bad successe on our holy labours, at the first,Observe. yet to goe on, although we cannot finde mortification for our sinnes, and such a blessing upon our holy labours, as we desire, yet let us goe on, and set our selves upon good courses, still to waite on God, till he give us good successe: so we see the Church doth Psalm. 123. 2. Be­hold, as the eyes of servants looke unto the hand of their masters, and as the eyes of a maiden unto the hand of her mistresse, so our eyes waite upon the Lord our God, untill he have mercy on us: Shee resolves, although thou dost not this day, nor the next, nor the next, yet wee will waite on thee, till thou shew mercy: in like manner we are exhorted, Gal. 6. 9. Let us not be weary of well doing, for in due time we shall reape, if we faint not. Therefore the bad successe wee may have, must not hinder us, for Cantic. 3. 1. when the Church had lost Christ, Shee sought him in her bed by night, where when She could not finde him, she gets her out, into the lanes and streets, shee inquires of the watchmen; and although Shee meetes with many dis­couragements, yet Shee never gives over untill She finde Christ, and make him sure to her selfe: so must we doe, if wee doe not finde good successe on our holy labours, nor finde Christ at first, let us never give over, till we have found him, and so make him sure. It is the impatience of the world, that if they cannot finde a blessing upon them at first, they will seeke no farther; and it was the fault of the Iewes, Hag. 1. when they went to build the Temple and were hindred, having no good suc­cesse in their labours, they gave over; but it was their sinne, they were reprooved for it: so David in the 1 Chron. 13. when hee would have brought the Arke of God, to his citie, the Lord was angry with Vz­zah, and killed him: therefore David was afraide to bring the Arke of God, to his owne city; but it was his fault, and a great weakenesse: therefore it must bee our care, although God doe not answere us accor­ding as wee desire, yet to goe on still and never give over, untill wee have found his blessing upon us; Gen. 26. 19. It is said that Isaaks servants digged in the vale, and found a fountaine of living water; it may be they dig­ged a fadome and found none, it may bee two fadome, it may bee three, it may bee six, and yet found no water, but they digged still; at the last they found a fountaine of living water: so wee may seeke com­fort, and it may be we shall not finde it, this day, nor the next day, yet let us not give over, but goe on still for at last we shall finde a fountaine of comfort.

[Page 135] Secondly, that which might have hindered them; was, the bad ex­ample they saw: for the Scribes and Pharisees were learned men, skilfull in the Law of God; and yet not one of them turned a foote to seeke Christ, nor were mooved; and yet for all this these Wisemen departed away to seeke Christ: which may teach us, not to rest on the bad ex­ample of any man, let him be what he will, for though they seeke not Christ, nor stirre one foote to finde him: yet let us goe on to finde Christ. Wee read Mark. 5. 18. the man out of whom the devill was cast, when others desired him to depart the country, he desired to tarry with him still; hee would not bee mooved with the bad example of others: so, if thou be one out of whom Christ hath cast out a devill, cast out thy sinnes, thou wilt not bee moved with the bad example of others; it was Ioshuas resolution, howsoever others did, yet hee and his houshold would serve the Lord; so Mich. 4. 5. it is said, For all people will walke, every one in the name of his god, and wee will walke in the Name of the Lord our God, Simile. for ever and for ever. I have shewed you heretofore, when a floud commeth, it will carry away straw and light stuffe, loose timber, moveable things; but if they bee rooted, then they stand; so, bad ex­ample is like to a streame, it carrieth away all loose and moveable things before it, but if men bee rooted in grace, then they shall stand, when others are floating in the streame of evill company; therefore if men will perish let them perish, labour thou to be rooted in Grace, and then thou shalt stand when others are carried away.

Now from whence did the Wisemen depart; from Ierusalem: which Ierusalem was a great royall city of the kingdome, the glory of the coun­try, yet they departed from thence, because Christ was not there, which must teach us that let the place bee what it will, if Christ bee not there, it is no place for us to rest in. I have shewed you what was Isaacks com­plaint, Father, Simile. saith he, heere is fire, and woode, but where is the Lambe? so when men remoove from one towne to another and finde there are good grounds, sweet waters, and other good commodities, yet let them aske where is the Lambe? where is the preaching of the Word? so when a servant commeth to a house, he may say here is a good ma­ster, and a good mistresse, and good meate; but where is the Lambe? where is prayer, religion, reading of the Scriptures, and such like? therefore as the Wisemen from Ierusalem (when they found not Christ) departed; so wee should depart from such places, where wee cannot finde Him, or religious dueties performed.

The second thing was, the blessing of God upon their endeavours: they saw the starre and it was before them, and directed them to the house where the Childe was:

  • 1. They saw the Starre.
  • 2. It was that which they saw in the East.
  • 3. It went before them.
  • 4. It went before them till it came to the very house, where the Childe was.

As soone as they were departed, and had put themselves upon good [Page 136] meanes when there was not a man to tell them, nor one that stirred out to seeke Christ, God sent the starre to direct them, to the place where Hee was: which may teach us, that if we endevour, and set our selves upon good courses, wee shall finde Gods blessing upon us: we see Exod. 13. when the Children of Israel put themselves upon their journey, the Lord sent them a cloud by day, and a pillar of fire by night, to conduct and guide them to the land of Canaan: so Act. 8. 28, 29. The Eunuch was reading the Scriptures, when Philip was sent to expound the meaning of it to him; he put himselfe upon a good course, and the Lord did blesse him in it: the Scripture is plentifull for this, Mark. 16. women were desirous to see what was become of Christ; they set themselves on a good course, but they tooke care and were troubled about this, who should roule away the stone, and behold, an Angell came and was sent to roule it away: thus wee see, how ready the Lord is to blesse our good intentions, and therefore let us set our selves upon good endea­vours, and God will send a pillar or a starre to direct us.

Thirdly, with what affection they received it: they rejoyced exceeding­ly; and that for two causes:

  • 1. For the appearing of the Starre.
  • 2 For the standing of the Starre.

First,1 for the appearing of the Starre; that there was a meanes to guide and direct them to Christ, whereas otherwise they might have wande­red up and downe, and not have found him; for they might have gone to Bethlehem, and when they were there, it may be not have found him; therefore they rejoyced, for the appearing of the Starre, and were glad, that there was a meanes to direct them. Which should teach us that we should rejoyce and bee glad when we see any starre to direct us to Christ: now the Scripture is a starre, and the faithfull Ministers bee Starres, therefore when wee see the Bible and good Preachers, wee should bee glad, and rejoyce, and blesse God, that he hath sent these Starres, to direct us to Christ; And as Esay saith, they shall blesse the mes­sengers of peace.

Secondly,2 they were glad for the standing of the Starre, because they knew that Christ was there; for though they had spent a great deale of money, and many a weary step in a long journey, yet they were excee­dingly glad that they had found Christ, notwithstanding al their paines and cost. so many poore soules are glad after a long search for Christ, to finde him, and feele the power of his grace in their hearts; having a long time sought him in prayer, being truely humbled for their sinnes, if once they feele the power of his grace in their hearts, it makes them rejoyce exceedingly, they thinke all their labour well bestowed this way: as Iohn 20. wee see how Mary stood by the sepulcher, weeping when she had lost Christ, but when he came to her, and she had found Him, she rejoyced exceedingly, saying, Rabboni, O Master; as if shee should say,Simile. O master, I am glad that I have found thee. As Marriners when they have beene at Sea tossed up and downe in a storme, if once they come where they see the shore, or land, it makes them leape for [Page 137] joy: so it is with a Christian, when he is tossed up and downe, if once he can but see the shore, I meane the assurance of his salvation, if hee (can by faith) spy Heaven, this will make him to rejoyce exceedingly, and lay fast hold on him, so Cantic. 3. 4. when the Church had lost Christ, shee seekes and having found him, she catcheth fast hold on him, and would not let him goe. Now for their behaviour having found Christ.

First,1 they did worship him; which must teach us, that we must not de­spise Christ for his poverty, for though they found Him in a poore estate, having no court nor traine to attend him, yet they did not de­spise his poverty, no more must wee, for his poverty is our riches, his shame our glory, his abasement our exaltation, his death our life: and as no man is to despise Christ for his poverty, so no man should bee offended at he meanenesse of any Christian, let their estate and condi­tion be what it will, if the Spirit of Christ and the graces of God, bee in them wee ought to regard and honour them.

Secondly,2 they did not onely worship Christ, but they did offer to him; they did impart their wealth, offer their treasures, Gold, Frankincense and Myrrh: so this must teach us not onely to worship Christ; but we must be contented to part with our wealth to give unto him: as the Woman in the Gospell, brought her boxe of oyntment, powred it upon Christ, [...] contented to part with it; so must we be contented to part with [...] wealth to the members of Christ; it is a great corruption that ma­ny a man can bee contented to worship Christ, but cannot endure to part with any goods, wealth, or to open their treasures to Christ: but we must not onely worship him, but also offer to him, and be contented to part with our wealth for his sake.

I,Object. Sol. but some man may say, that hee would bee contented to offer to Christ, but hee hath no gold, no frankincense to offer. I answere thee, though thou hast no gold to offer, yet thou hast thy sinnes, and a soule and body to offer: first, thou hast thy sinnes, kill, and crucifie them, and thy vile lusts, offer them to God; this will be an acceptable sacrifice to God. The Iewes did offer their cattle for sacrifices, but offer thou thy sinnes; slay them and it will bee pleasing to God. Secondly, although thou hast no gold to offer, yet thou hast a body and soule to offer to Gods service; as Roman. 12. 1. I beseech you brethren, by the mercy of God, that you present your bodies a living sacrifice, holy, acceptable unto God: there­fore all our members wherewith we have served sinne wee should now turne them to the service of God;Rom. 6. 13. so the Apostle saith, as you have gi­ven your members as weapons of unrighteousnesse to serve sinne; so now give your members as weapons of righteousnesse to serve God.

Thirdly, the Wisemen were warned of God in a dreame; that when they had seene Christ,3 they should not returne and goe backe to Herod againe: so we have the same charge still; that when we have seene Christ, wee should not returne againe to Herod, that is, to our vile lusts againe. There is a strange ceremony in the Law spoken of Ezech. 46. 9. that when the people went into the Temple at one doore, they were commanded to goe out at the other doore; if they went in at the South, they must [Page 138] goe out at the North doore, and if they came in at the North, they must goe out at the South doore; the meaning whereof is this, that they must not goe out as they came in, but they must bee altered and chan­ged; if they came covetous persons, they must goe away liberall; if swearers, they must goe away sober and reverent speakers; if unchast persons, they must depart chast; if bad livers, they might goe away good; and so they must be altered and changed, from their sins, to the contrary vertues, in like manner let us doe when wee come to the mi­nistery of the Word: and then wee shall be blessed both in life and death. Hitherto we have heard, how the birth of Christ was made ma­nifest, seeing Hee was so obscurely borne: and that first by Angels to the Shepheards; secondly, to the Wisemen by a starre; adding in the third place, how Ierusalem was affected with the brute and fame of it. Now when Christ was five weekes old, his parents brought him into the temple, to doe for him according to the law, then Simeon came into the Temple by a motion of the Spirit, and tooke him into his armes and embraced him; and thus it was made more manifest, at Ierusalem. In this manifestation of the birth of Christ to Simeon we are to observe three things:

  • 1. The specification of the Person.
  • 2. The manner.
  • 3. The effects.

In the specification of the person we are to observe three things;

First, his Name hee was called Simeon, which was a name famous a­mongst the Iewes; and therefore so much the fitter was hee to make Christ knowne in Ierusalem.

Secondly, the place he dwelt in; it was at Ierusalem; he was not a stran­ger, but one that dwelt amongst them.

Thirdly, his qualitie and vertues: and they are three:

  • 1. He was a just man:
  • 2. A devout religious man.
  • 3. That he waited for the consolation of Israel.

First, for his Name, it was Simeon, famous amongst the people of Ieru­salem, and therefore the more fit was he for the manifestation of Christ amongst them in his time.

Secondly, the place where he dwelt, at Ierusalem; he was not a stranger unknowne amongst them, but such an one as dwelt amongst them, and was of great account with them: therefore the more fitter to make Christ knowne unto them. Here we may see the wise dispensation of God, to appoint one so fit for it: for if he had appointed the Shepheards to have done it, they might have beene despised, because they were poore men; if the Wisemen should have done it, because they were strangers, they would not have beene beleeved; therefore the Lord makes choise of a man amongst them, one that was not a stranger but a dweller in Ierusalem for home examples are most fit to moove: and therefore the Apostle Paul to Titus because he would adde weight to his speech, saith, One of your owne Poets saith so. Hence wee are to consider [Page 139] the goodnesse of God to us, that hath not onely sent strangers to incite and to stirre us up; but home examples to moove and provoke us: as Iohn 4. the Woman of Samaria that talked with Christ shee reported the matter to the men of the city, and many of them beleeved, because of the Womans words, and so to the Romans, the Apostle shewes, that their zeale provoked many; so our Saviour laieth it, as a heavy burthen on the Scribes and Pharises, that they were not mooved to repentance by the home ex­amples they daily saw.Simile. One saith well, that home examples are like to little forkes, and staies, that beare up the young plants, till they get ripe­nesse: Heb. 11. the whole world was condemned by Noahs example, in that he made an Arke, for the saving of himselfe and his family, and yet they were not mooved thereby; so the painefulnesse of one, shall con­demne the idlenesse of another; the good life of one, shall condemne the ignorance or bad life of another; therefore it is good to profit by the home examples that be amongst us.

Thirdly,First, Hee was man. his qualities and vertues; which are three: first, he is said be a just man, not a contentious man or a bad liver, but an innocent and a just man; a good dealer in the world: this is the first title that is gi­ven, him which should teach us, that if ever we desire to see Christ, and depart in peace, we must labour to be just men, and good dealers in the world. This is much commended in the Scriptures Gen. 6. Noah is said to be a just man in his generation; and Iob 1. God saith to the devill, Hast thou not considered my servant Iob, that there is none like him in the earth; a perfect and an upright man, fearing God, and eschewing evill: so Psal. 37. 37. saith David, Marke the upright man, and behold the just, for the end of that man is peace. In 1 Sam. 12. 3. when Samuel came to resigne his office he standeth out to cleare himselfe to the people, and saith, Whose Oxe have I taken? or whose Asse have I taken? or whom have I defranded? whom have I oppressed? or of whom have I received any bribe, to blind mine eyes withall? so when a man can stand out at the day of his death, and cleere himselfe, as Samuel did, and say, O Lord, I thanke thee that I have not beene a deceiver, or an unjust dealer in the world, but I have dealt justly and up­rightly; this may be a comfort to him, at the day of his death: there­fore it is a good thing to be a just dealer.

Secondly,Secondly, a De­vout man. Luk. 2. 25. it is said, he was a devout man, as it is in the new Translation, the Greeke word is [...] a religious man, such a one as feared God: so we must put both these together, he was a just man, and a religious man; for it is nothing to be religious, unlesse one be just, nor nothing to bee just, unlesse one be religious: therefore if thou bee religious, labour to bee just also, if thou bee a just man labour also to bee religious; for a man must so looke to his duties to God, as that hee doe not neglect his ser­vice to men; and so looke to men, as that he doe not neglect his duety to God. It is a corruption in the world, that if a man be a good and a just dealer in the world he cares not for religion, if he be religious, hee cares not for good dealing: therefore, art thou a just man? make con­science of religious dueties, for howsoever thou mai'st stand before man, and bee in account with him, yet thou shalt not bee able to stand [Page 140] before God; and art thou a religious man? labour thou also to bee a just man; a good dealer, lest this lye on thy conscience at the day of thy death, for no unjust man shall inherite the kingdome of God.

Thirdly,Thirdly, he wai­ted for the Con­solation of Israel. hee waited for the consolation of Israel; which implyes two things: first, that hee had laid up all his hope, joy, comfort, and conso­lation in Christ; which must likewise teach us, to lay up all our hope and comfort in Christ; as Phil. 3. the Apostle saith, Christ was to him both in life and in death advantage; and our Saviour saith, Ioh. 8. 56. Your fa­ther Abraham rejoyced to see my day; and he saw it, and was glad: so also Iohn 20. the Disciples said to Thomas, Wee have seene the Lord; and Ma­ry she had laid up all her joy and comfort in Christ. Many now adayes lay up their comfort in their friends, some in their goods and lands, or in their money: but a Christian must lay up all his joy and comfort in Christ, and then one day hee shall be happy with him: let a man lay up his comfort in any thing but in Christ, howsoever it may stand by him in the time of peace, yet it will faile him in the time of trouble, how­soever it stand by him in life, yet it will faile him in the time of death; but if we can lay up our comfort, joy and hope in Christ, then Christ will looke upon us with a sweete and comfortable face at his com­ming.

Secondly,2 hee looked every day for the time of Christs comming; so should we doe: but there is a difference, hee looked for his first com­ming in the flesh, wee must looke for his second comming; Rom. 8. 22. it is said, the whole creation groaneth, waiting for the comming of Christ; much more should wee because wee, shall have especially the fruit and benefit by it. Iudges 5. The mother of Sisera, looked out of a window, and cry­ed, why is his chariot so long a comming? why tarry the wheeles of his chariots? So when wee looke out of our doores or windowes we should long for Christs comming, and say, when will hee come? and when will hee ap­peare? thus wee should waite for Christs comming.

The second point is, The manner how this manifestation was, by a vision, or as the Greeke word [...] signifieth, by divine inspiration: Christ was made manifest to the shepheards, by an Angell; to the Wisemen, by a starre, and to Simeon, by a Vision: Of which there are two parts.

First,1 that he should not dye, till he had seene Christ: Hee was an old man, and like to drop into his grave every day, and yet he had a revelation gi­ven him, that he should not dye, till he had seene Christ: so we should pray to God, that we may have the same grace, whether we bee young or old, that we may not dye till we have seene Christ, by the eyes of our faith; for we have more cause to doe so, than Simeon, for if he had never seene Christ, with the eyes of his body, he might have beene blessed, though he had wanted this comfort; but if we doe not see him before we dye, we are like to perish; therefore we have much more cause, to desire, and pray God, that we may see Christ before we dye, before we bee downe in the dust, and sleepe our long sleepe: saith old Iaakob (when his sonne Ioseph sent for him) I will goe and see my Sonne Ioseph before I dye, so a Christi­an should say, I will goe and see Christ before I dye.

[Page 111] The second part of the vision was, that he must goe into the Temple, be­cause Christ was to bee found there; before Christ came there he was in the townes; why did not Simeon goe out to meete him in the streets? or why did not he goe to Bethlehem to see Christ, as the shep­heards did? There be two reasons of it:

First, that Christ might bee the more famously knowne: secondly, to teach us that if we will see Christ we must come into the Temple, to the place of preaching and prayer: for the Gospell (as I have shewed you) is a glasse, wherein (if we looke) wee shall see Christ and all his graces; even as Simeon did come by a motion of the Spirit; so if wee would come to see Christ, in the Temple, we must come by a motion of the Spirit and of grace: many come to the Temple, but how come they? by a motion of their friends, or some other thing that mooveth them; but let us come by a motion of the Spirit, and then we shall see Christ to our comfort.

Thirdly,Thirdly, the ef­fects of Simeons manifestation of Christ. the effects of the manifestation; and they are threefold: first, as soone as he was come into the Temple, he laid hold on Christ. Sime­on was an old man, and had much adoe to scramble thither, and yet hee was not contented to looke upon Christ,1 and see him in the armes of Ioseph and in the lap of Mary, but hee gets him into his owne armes, embraces him, and blesseth God, that he lived to see these happy daies; so must wee doe, not content our selves to see Christ in the armes of Io­seph, in the lap of Mary, in the armes of the Preachers, or of other good Christians; but wee must labour to have him in our owne armes, the armes of our faith: for though we may see Christ in the armes of our teachers, yet for all this wee may perish: and therefore so much the rather ought wee to receive and get him into our armes and apply him into our hearts, because hee comes to present himselfe to thee and to me; therefore if we doe not receive him, wee shall be guilty of his blood.Simile. If we should bee in a roome, and a childe should cry to come unto us, would wee neglect the childe, would not we cast away that which wee had in our hands, and take the childe into our owne armes? I doe not say, if it were the childe of a king, we would doe so, but if it were the childe of an honest poore man: and therefore much more should we receive the Childe Christ; beloved, this Chide Christ doth in a sort cry to come unto us, and saith as it were thus, O good people, receive me into your hearts, receive me into your soules, I doe not de­sire it for my owne sake, but you shall be the better for it; therefore O good people, why doe ye not receive me? if we doe not, wee are like to perish, and we shall be guilty of his blood; and therefore this is our duty when Christ doth offer himselfe unto us, we should bee ready to receive him: so old Simeon did; for it is nothing to see him unlesse wee get him in our armes by our faith and embrace him; therefore why doe we not fling away all things that doe hinder us, and receive him into our hearts, and lay hold on him which is life and salvation offered to us?

The second was, that when he had seene Christ, he praiseth God for it; [Page 142] that although he had seene a great deale of trouble, and felt a great deale of sorrow, yet that he lived to see those happy daies, wherein he might see Christ: so, howsoever we have lived to see a great deale of trouble and sorrow, yet wee should praise God, that hee hath let us live to see Christ in the face of the Gospell; therefore wee have great cause to praise God, that hee hath let us live till this time to repent us of our sinnes, to get faith in Christ: howsoever we have had a great deale of sorrow and trouble in this world, yet the comfort is that we have re­pented of our sinnes, and lived to make heaven and happinesse sure un­to us: Matth. 13. 16. saith our Saviour; But blessed be your eyes, for they see, and your eares, for they heare; as if he should say, O blessed be God, for this happy time wherein we live, to see that wee see, and to heare that which we heare: so Iohn 20. when the Disciples had seene Christ, they told Thomas of it, They were glad that after a great deale of trouble, they had seene Christ at last: so it is said, Act. 8. 39. the Eunuch went away rejoycing, when Christ was made knowne to him: therefore what­soever wee have beene before, yet if wee can repent of our sinnes, get Christ into our hearts by faith; wee have great cause to praise and to thanke God, that wee have lived to see these daies: hast thou beene a swearer, or a drunkard, or a bad liver, and repented of thy sinnes? lay hold on Christ, thou hast great cause to praise God, and to thanke him, that he hath let thee live to see these happy daies.

The third effect was,3 that he did utter these speeches, Lord now lettest thou thy servant depart in peace, &c. Now this saying of Simeon was the first song in the new Testament, that was sung in the Temple: wherein foure things may be observed.

  • 1. His willingnesse, and profession to dye.
  • 2. What account he made of death.
  • 3. In what disposition, he doth desire to dye.
  • 4. The Reason why he was willing to dye.

The first is, a profession of his willingnesse to dye; Now Lord, I am wil­ling to dye,1 I am well contented to depart in peace, for I have seene enough, I have seene the Saviour and redeemer of the world; I have embraced him in my armes, and therefore I am willing to dye now. So when we have seene Christ, we should bee willing to dye, for wee have seene enough for our salvation; as long as God would have us live, wee should be willing to live, and when he would have us dye, we should be willing to depart: we see if a master send his servant to trade, and traf­fique beyond sea,Simile. so long as his master will have him to trade and traf­fique, so long hee will trade, but when his master will have him come home, hee will packe up all and come away: so, as long as God will have us trade and traffique heere, we should be content, but when hee will have us packe up all, and come home, wee should be contented to doe so. In the Gospell we finde that Christ fled from death and danger, when God would have him fly; but when the time of his death came, he went out to meete it; so likewise Moses, hee could have beene con­tented to passe over Iordan, but when God told him that he should not, [Page 143] but he must goe and dye in the mount Nebo, hee went as willingly up as any man goeth to a feast or banquet: therefore it is a pitifull thing, to see how men doe hang upon the world, at that time, when God would have them dye.

Secondly,2 what account he made of death: men make much adoe about it, are afraid of it; but Simeon accounteth it, but a departing out of this one roome into another, a departing from men to God, from earth to heaven, from mortality to immortality; therefore wee may see what account wee should make of it. The Philosophers say that death is the most terrible thing that may be, because they thinke it is an utter destru­ction of nature: but Simeon accounts of it as of a remooving or depar­ture from one place to another; therefore he is not afraid of it, but em­braceth it, as a doore or gate to passe from earth to heaven, from men to God, from mortality to immortality; and this is the account that all men should make of death. Gen. 15. 15. saith the Lord to Abraham, but thou shalt go to thy fathers in peace, and shalt be buried in a good old age; so that death is nothing but a going to the holy men, those that have died in faith before; and Christ accounts of it, Ioh. 17. 13. but as a going to God, to the blessed Angels, and holy Spirits departed: so also Paul, in one of his epistles, Neverthelesse wee are bold and love rather to remoove out of this body, and to dwell with the Lord. Simile. Ahasuerus, Hester 2. 13, 14. had two houses for his women; one was the house of sweete perfumes and odors, that they might bee there a certaine time to be perfumed and then they were brought to the kings house; so the king of Heaven hath two hou­ses, (as it were) one of preparation, here in this world; the other of frui­tion, hereafter in Heaven, therefore wee must live here a certaine time, and be perfumed with the graces of Gods spirit, ere wee bee taken to the second house, a place of glory and happinesse to live with God for ever.

Thirdly,3 in what estate hee would die in; hee would dye the servant of God: so let us labour to dye in this estate, servants to God, for if wee dye thus, wee passe from men to God, from earth to heaven, from an estate of misery, to a place of happinesse and joy; but if wee dye the servants of sinne, then wee goe not to God, but to the devill and the damned; therfore let us labour to be the servants of God, to dye in his favour, to bee members of Christ, and then when our soules part from our bodies, they shall goe to God. Deut. 34. 5. it is said, So Moses the servant of the Lord died: it is the greatest credit that may bee to dye the servant of God, although we dye not worth one penny, yet we shall be happy and blessed: Heb. 11. it is said, that all these died in faith; they died not all of a lingring sicknesse, nor in their beds, but they died all in faith; this was their honour and glory, that they died beleevers; so this is the honour and glory of a man, when he dieth in faith, the ser­vant of God, repentant for his sinnes: therefore whatsoever thy death be, and wheresoever the place thereof be, yet if thou dye Gods servant, if thou dye repentant for thy sinnes, if thou dye in faith, thou art a hap­py man; there bee many contented to dye, but if they dye not Gods [Page 144] servants thy might better a thousand times desire life.

Secondly,2 he did desire to dye in peace: now let thy servant depart in peace. Simeon desired to dye, but how? in peace of conscience, in the feeling of Gods favour; there be a number desire to dye in the world, but let them take with them this example; let them labour to dye in the peace of a good Conscience, in the feeling of Gods favour, in the pardon and for­givenesse of their sinnes. O it is a fearefull thing when a man dieth in his sinnes, as our Saviour saith to the Iewes, Ye shall dye in your sinnes: this was a fearefull sentence and an heavy judgement that befell the hard-hearted Iewes; and I pray God it may be a warning unto us to make us beware how we incurre the like, that so we may provide and labour to die in peae, and in the feeling of Gods favour, in faith and repentance for our sinnes; and then we shall be happy men and blessed.

The fourth thing was,4 the reason why hee did desire to dye, when hee had seene Christ, for mine eyes (saith he) hath seene thy salvation. I have seene Christ the Saviour and Redeemer of Mankinde, and have embraced him in mine armes, now Lord let thy servant depart in peace; hee had not alway this affection in him to desire to dye, but when hee had seene Christ, and imbraced him in his armes, then hee had lived long enough, then he was willing to dye. Which should teach us to know when we should be willing to dye, we have no reason to desire death till we have seene Christ, and laid hold on him by faith, and then when wee have done so, wee have lived long enough: therefore wee must remember that the especiall end, why God doth let us live here, is not to eate and drinke, to seeke our profits, pleasures and ease, but to get Christ, to make heaven and happinesse sure unto us, to repent us of our sinnes. A number thinke they live to no other end, but to eate and drinke, to seeke their pleasures and profits, but to see Christ and to lay hold upon him they thinke not of; therefore as the blinde man desired Christ to open his eyes;Simile. so we should desire Christ to open the eyes of our minde that we may see him by the eyes of our faith: if then this bee the end, why he doth let us live, then it is not to eate and drinke onely, to buy and sell, to passe away our daies in joy and delight, but to repent in, to lay hold on Christ, which if we doe then wee shall be blessed in it.

SERMON XIII.SER. XIII.

1 PET. 1. 18, 19.‘Forasmuch as yee know that yee were not Redee­med with corruptible things, as silver and gold, from your vaine conversation received by tradition from your fathers:’‘But with the pretious bloud of Christ, as of a lambe without blemish, and without spot.’

HAving spoken of the birth of Christ; now wee come to speake of His sufferings; for this is the next point in our Christian faith. But here a que­stion may be demanded,Quest. why there is mention made of his sufferings, and none of his miracles, seeing it was the miracles that mooved the world? these they did wonder and admire at, but they despised him for his sufferings, as Esai. 53. 2. For hee shall grow up before him as a branch, and as a roote out of a dry ground, he hath nei­ther forme nor comlinesse, and when wee shall see him, there is no beauty that we should desire him: he is despised and rejected of men, a man of sorrowes, and ac­quainted with griefe, we hid our faces as it were from him; hee was despised and we esteemed him not: so Luk. 24. 21. the two Disciples that went to Emma­us thought that Christ should have beene an earthly king, Wee trusted that it had beene he that should have redeemed Israel; and now his sufferings doth dash all: thus Christ was despised for his sufferings.

To this wee answer two things:Sol. first, although his Miracles were more admirable, yet his sufferings were more profitable; for it is by his sufferings that wee are sayed: Esai. 53. 5. But hee was wounded for our transgressions, hee was broken for our infirmities, the chastisements of our peace was upon him, and with his stripes we are healed: and 1 Pet. 1. 24. (saith hee) Who in his owne selfe bare our sinnes in his body on the tree, that we being delive­red from sinne, should live in righteousnesse, by whose stripes wee are healed: so then we are saved, notby Christs walking on the water, the raising up of the dead, clensing the Lepers, casting out of devils, but His sweating in the garden, bleeding on the crosse, dying for us: so it is Christs sufferings his dying and bleeding on the crosse for us, that saves us.

[Page 146] Secondly,ARTI. III. his Miracles were profitable chiefly to the people of that age and time hee lived in, but his sufferings are profitable to all the suc­ceeding ages, that be to come; for to this day, we have the fruit and be­nefit of them: therefore although wee doe not see Christ, raising the dead, clensing the Lepers, casting out of devils, healing us with a touch of his finger, yet to this day, the sufferings of Christ and his death are sufficient to redeeme and to save our soules: therefore let us not onely kisse the Sonne of God in the cradle, as Simeon did (although it be a good thing so to doe) but let us goe to the crosse and kisse him there; yea let us goe further into the high Priests hall, and kisse him there; and say, Lord thy shame is my glory, thy paines are my ease, and thy death is my life.

Now in the sufferings of Christ, we may observe these six things:

  • 1. The necessity thereof.
  • 2. Who it was that suffered:
  • 3. For whom he suffered:
  • 4. To what end:
  • 5. By whom he suffered:
  • 6. What hee suffered:

First,First, the necessi­ty of Christs Sufferings. the necessity of his sufferings; one would have thought it had beene sufficient, if he had but come into the world, tooke our nature up­on him, and have spoken, although he had not suffered for us, but there was a necessity laid upon him, that he must suffer: Mark. 8. 31. it is said, the Sonne of man must suffer many things; so necessity is laid upon him: now there is a twofold necessitie of Christs sufferings.

First,1 Necessitas precii, aenecessity of paying the price for mans ransome, because we have sinned against God;Necessitas Pre­cii. therefore we must suffer or Christ must suffer for us, by order of divine justice: that as we have sinned, so we should be punished and suffer for it, in our selves or in another, that is, Christ: for it is the nature of justice to bring things to an equalitie, as much as may be; therefore inasmuch as wee have done things con­trary to Gods will; so wee should suffer things contrary to our owne will, at the hand of God: hence grew the necessity of paying the price of mans redemption, for wee must suffer or Christ must suffer: but Christ he suffered on earth, that we should not suffer in hell; he suffered a death temporall, that we might not suffer a death eternall; he suffered at the hands of men, that wee might not at the hands of God; hee hanged on the crosse, that we might not hang in hell: as Ioh. 18. 8. When Christ was taken of the souldiers; Iesus asked them whom they sought, They said, Iesus of Nazareth; Iesus said unto them, I am he; if therefore yee seeke me let these goe free: so hee saith to God the father, O touch them not, doe them no harme, take me, let them goe free, I am contented to suffer,Simile. and to beare whatsoever they should have borne, and to bee puni­shed for them: in Philemon, when Onesimus had robbed his master, ha­ving come away from him, whom Paul sent home againe to his master, with a letter to this effect to receive him, if, saith he, hee hath done thee any hurt, or owe thee any thing, set it upon my skore, and put it upon my accounts; [Page 147] I Paul have written it, with my owne hand: so we are all runne away from God, Christ he spies us and brings us home againe to God, (as it were) with a letter in our hands, to this effect; Father, if they have done thee any wrong, or ought thee any thing, set it on my skore, I will answer, I Iesus, I have not written it with inke and paper, but I have written it with my owne blood, so there was a necessity of paying the price of mans redemption, that Christ must suffer.

Secondly,2 it was Necessitas exempli, necessity of example, that Christ must suffer because hee could not enter into his glory,Necessitas ex­empli. but hee must first suffer; as Luk. 24. 26. Ought not Christ to have suffered these things, and to enter into his glory? so likewise Heb. 2. 10. For it became him, for whom are all things, and by whom are all things, in bringing many sonnes to glory, that he should consecrate the Captaine of their salvation, through sufferings: and as the Captaine of our salvation was consecrated through affliction, so we should bee conformable to him, to suffer before wee enter into glory. Act. 14. 22. the Apostle Paul exhorts them to continue in the faith, assu­ring that we must through many afflictions, enter into the kingdome of Heaven: And 2 Tim. 2. 12. If we suffer with him, wee shall also raigne with him; If we deny him here, hee also will deny us hereafter: therefore that wee may raigne with him, we must be contented to suffer with him; for no man can enter into glory, but he must first suffer. We read of two Disciples that came unto Christ, who desired the one to sit at his right hand, the o­ther at his left; they dreamed of an earthly kingdome, of the great ho­nour and glory they should have had by Christ; but hee saith to them, Can yee drinke of the same cup that I must drinke of, and bee baptized with the baptisme that I am baptized: as if he should say, you dreame of earthly ho­nours and glory that yee should have by mee, but can yee drinke of the cup, that I shall drinke, and can you bee baptized with the baptisme that I shall be baptized with? so then it was necessity of example that made Christ to suffer, that as he suffered before hee entred into glory, so wee should first suffer before wee come into glory.

Secondly,Secondly, who it was that suffered. Who it was that suffered? It was Christ, (as the Text saith) the just for the unjust: Now every one knoweth that Christ was God, so it was not a naked and bare man that suffered, but it was God; S. Peter presses the Iewes, Act. 3. 15. Ye have crucified the Lord of life; so it was God that suffered, not in the divine nature, for that was not possible, that could not suffer, but it was the divine Person; It was not a naked and a bare man that did suffer, but it was God. Now if any should aske mee, who it was that suffered? I would answere him, it was God. If hee should aske me, in what nature? I would answer him, in his humane, not in the divine nature, for that could not suffer; it was God that suffered in the flesh, as Act. 20. 28. Take heed therefore unto your selves, and to all the flocke, whereof the Holy Ghost hath made you overseers, to feed the Church of God, which he hath purchased with his owne bloud; so 1 Pet. 4. 1. For asmuch them as Christ hath suffered for us in the flesh, arme your selves likewise with the same minde, &c. So then it was God that suffered in the flesh, not in the di­vine nature. Of which there be three Vses:

[Page 148] First, seeing it was God that suffered, and not a bare man; this may give us comfort,Vse 1. that our salvation standeth good and firme before God, and that his sufferings are more than sufficient to redeeme us, seeing it was more that God should suffer, than if all the creatures or men in the world should have suffered; for it is a lesse matter that all the creatures should be confounded and brought to nothing, than that God the Crea­tor should have suffered but one houre.Simile. We see in nature that a wound at the heart, although it be but with a little pin, is more dangerous than a great cut in the thigh, arme, or any other place; so it is a greater mat­ter, that Christ should have suffered, than if all the creatures should have suffered: So that the sufferings of Christ, are more than sufficient to re­deeme us; for it is the dignity of the person that giveth a merit and effi­cacie to the sufferings: by this that hath been said, is made manifest, that no man need doubt but that the sufferings of Christ is more worth than all the bodies and soules of men in the world.Quest. But here may a question be moved, how the death of Christ which was but temporary, should be sufficient to redeemeus,Sol. seeing we should have suffered eternally? I an­swer, it was the dignity of his person, that gave power and efficacie to it, for it was more that God should suffer even a little, than if all the men of the world had suffered for ever.

Secondly,Vse 2. seeing it was God that suffered, this doth shew the grie­vousnesse of our sinnes, that when we have sinned, we have done that which all the powers in heaven and in earth cannot satisfie, neither An­gels nor Archangels, but it must be the bloud of the Sonne of God: saith Augustine, O man, doe but consider by the greatnesse of the price, the greatnesse of thy sinnes: we see, what a slight matter we make of sinne, when we have sworne an oath, or told alye, yet when wee have done so, we have done that that all the Angels in heaven cannot make expia­tion and satisfaction for, but onely the Sonne of God must doe it, and that with his owne bloud; therefore doe not thou sell that for a toy or a trifle, that cost so great price.

Thirdly,Vse 3. seeing it was God that suffered, wee must not thinke much that we suffer for our sins; for if God would have spared any, he would have spared his owne Sonne one would thinke, but he would not spare him, though there was no inherent or reall sinne in him, but a shadow onely, and the imputation of sinne upon him: therefore how shall hee spare us that have sinne inherent and reall in us? we thinke much when our teeth or backe ake, or any other part of us, whereas wee deserve to be pained in all our parts: if God suffered, we must not thinke much to suffer for our sinnes; for in mans reason, if he would have spared any, he would have spared his owne Sonne: Matth. 20. (saith our Saviour) They will reverence my Son: And Luk. 23. 34. he saith, If they doe this to the greene tree, Simile. what will they doe to the dry tree? He was a greene tree full of good­nesse and full of grace; we be but dry trees, no goodnesse nor no grace in us: If he suffered such things, what shall become of us? So Rom. 11. 21. For if God spared not the naturall branches, take heed also lest hee spare not thee: Therefore if Christ suffered, we must not thinke much to suffer.

[Page 149] Thirdly, For whom he suffered: Saint Peter saith, the just for the unjust: And Rom. 5. 8. the Apostle saith, Thirdly, for whom be suffe­red. But God commendeth his love to us, seeing that whilest we were yet sinners, Christ died for us: So then Christ died for us in our place and roome. The Vses are:

First,Vse 1. seeing Christ suffered in our roome and place, therefore this must teach us, that whatsoever befell Christ at his sufferings, the same might justly have fallen upon us: for Christ he tooke the guilt of our sinnes upon him, suffered in our roome and place; therefore, whatso­ever befell him, the same should have befallen us: as he was arraigned and condemned at Pilates barre, so wee should have beene before Gods tribunall; as he was condemned of Pilate, so we should have beene con­demned of God; as he was accused of the Iewes, so we should have been by the Devill; as he was carried out of the Citie, to the place of execu­tion, so we should have beene carried to hell; as he was hanged on the Crosse, so we should have been tormented in hell for ever: as darknesse was over his face, so we should have had our faces overwhelmed with darknesse for ever. Alas, we thinke much to suffer a little paine in our heads, backes, or teeth, &c. but what is this to that which Christ suffe­red for us; we have our houses to rest in, but it is said, that the Sonne of man hath not a place to rest his head in; He died in the fields, wee have our soft beds; he amongst his enemies, we amongst our friends; Christ was a hungry and thirsted, we have our tables filled; he was in want, and we have plenty: therefore consider with thy selfe what great things befell Christ, the same should have befallen thee; whatsoever extremitie in soule or in body came to him, the same (nay, worse, had not he redee­med thee) would have vexed thee.

Secondly,Vse 2. seeing Christ suffered in our roome and place: this there­fore should teach us to accuse our selves, because wee be the cause of Christs sufferings; for it is our sinnes that caused a crowne of thornes to be set on his head, that nailed him to the crosse, that thrust the speare into his sides, & did crucifie him. So Esa. 53. 16. it is said, That the chastise­ments of our peace was upon him, and with his stripes we are healed. Therefore, as Gen. 35. 18. Rachel named her son Ben-oni, the sonne of her sorrow, be­cause he was borne with the death of his mother; so Christ may call us [...]nnes of his sorrow, because we be all borne with his death. There be many that complaine of the souldiers, of Pilate, of Iudas, and of the Iewes, but we ought rather to complaine of our selves, our sinnes, and the vile life we live in: therefore let us doe, as Ioseph of Arimathea did goe to the crosse of Christ, as hee pulled the spickes out of his hands and his feet, so should wee in a spirituall manner, goe to the crosse of Christ, looke upon his body, and say, O blessed Lord, this is the head that my sinnes have crowned with a crowne of thornes, these be the hands that my sins have pierced, these be the feet that my sinnes have nailed, this is the face which my sinnes caused to be spit upon, this is the backe which I caused to be whipped, and these be the sides that I caused to be wounded with a speare: thus we should complaine of our selves, and weepe day and night, in that we were the cause of his death. If a man be found dead, [Page 150] there is inquiry made in the countrey how this man came by his death: So now that Christ is found dead on the crosse,Simile. we must make inquiry how Christ came to his death, upon the inquiry we shall finde that we be the crucifiers of him, not the Iewes onely, but my sinnes and thy sins; for as a learned man saith, there be two crucifiers, There bee invisible and visible crucifiers; the visible crucifiers are the Iewes; the invisible are the people of all ages: Wherefore, seeing our sinnes have brought Christ to his death,Simile. we should the more hate and detest them. Augustine saith, If a man should kill father or mother, would we let him lie in our bosomes, set him at our table, let him be in our houses? No, we would hate, ab­horre, and never abide him; why man (saith he) thy sinnes have not kil­led thy father and thy mother only, but thy Lord and Master, one that hath done more for thee, than all the world besides: wherefore then wilt thou let sinne lye in thy bosome, wilt thou nourish it and entertaine it still? nay, rather hate, detest, and spit at it.

Fourthly,Fourthly, the [...]nd why Christ suffered. The end why Christ suffered, was either generall, to bring us home to God; or particular, to reconcile us to him, and to abolish sinne.

The Generall end was,The generall end of his death. to bring us to God, that we might have communi­on and fellowship with him, for all our happinesse consists in this bring­ing us to God; and all our misery in this, that we be strangers from him, for by the reason of our sinnes we have no communion with him: as A­dam was cast out of Paradise, so we be all cast from the presence of God; and as he ranne away from Gods presence, hid himselfe, and could not a­bide it; so we are all runne away from God, we cannot abide his presence nor stand before God, nor speake unto him; but Christ hath suffered to this end, to bring us unto him, and hath appeased his anger so, that now he doth looke after us, and we may be bold to goe to him, and speake to him in prayer. Here we may observe three things:

First,1 that we be strangers from God, and dare not come into his pre­sence, but are abashed to stand before him, or speake unto him, before Christ hath carried and presented us to him: As in Gen. 47. 2. when Ia­cob was come into Aegypt to see Ioseph, he presented five of his brethren with his father Iacob to King Pharaoh, because he was a stranger: so seeing we be strangers from God, who did not know us, the true Ioseph doth pre­sent us unto him.

I,Object. but doth not God know us? Doth he not know the creatures that he hath made? This is a heavie thing that God should not know us.

To this I answer, that sinne hath put upon us such a fearfull ugly face and so deformed,Sol. that God doth not acknowledge us to be the creatures he made at first; therefore the true Ioseph doth bring us to God, and pre­sent us in his bloud, saying, O Father accept of them, these be they for whose sake I was nine moneths in the dark wombe of the Virgin, borne in a stable, laid in a manger; these be they for whose sakes I died that same cursed death on the crosse; Father, for my sake accept them, and let my paines be their ease, my shame their glory, my death their life, and my condemnation their absolution: so that it is Christ that bring­eth us home unto God, which is the generall end of his sufferings: In [Page 151] Ephes. 2. 12. it is said, Remember, that at that time yee were without Christ, being aliens from the common-wealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: but now in Christ Iesus, yee who sometimes were afarre off, are made nigh to him, by the blood of Christ: so it is the great price; that Christ hath paid for us, that brings us into favour with God, even his most precious blood.

Secondly,2 herein we may see, the marvellous love of Christ, that hee would bring us home to God, and into favour againe, and that not with a word speaking, but by dying and suffering for us: it had beene a great love of Christ, if he had but spoke for us, although he had done no more, but what a great love was this; to suffer such great things, that it cost him his life and blood, hee was not at rest till he had wrought our redempti­on; as Luk. 12. 15. saith he, But I have a Baptisme to be baptized with, and how am I straightned till it be accomplished? And hee did it not by speaking for us, but he did it by dying and suffering for us; Exod 32. 32. saith Moses, pleading for the people, Yet now if thou wilt forgive their sinne, thy mercy shall appeare, But if not, blot me, I pray thee, out of thy booke which thou hast written: So saith Christ, Father spare thy people, or else wipe me out of the land of the liuing, let my life goe for theirs, spare them and take me;Heb. 9. 12. Psal. 40. 6, 7. wee see that it is not the blood of calves and of goates, and beasts, that can redeeme us, but Christ knew it must bee a more precious blood that must doe it; and therefore doth hee offer his owne blood, and saith, take my life and my blood, and let my people goe free. Hence wee may see the marvelous love of Christ, that hee did not redeeme us by speaking, but by suffering and dying for us, there­fore seeing he loved us, we should be content to love againe, and to doe any thing that he requires of us. Saint Andrew when he was charged of the Gentiles, that he did not love their gods, he made this answer, Let me see if your gods can make mee such a heaven and earth, and doe so much for me, as my God hath done, then I will love your gods; but if they cannot, then they are not to bee respected, nor regarded: so wee may say to our vile lusts and to our sinnes, if ye can doe so much for me as Christ hath done, then I will bestow my love upon you, but if you cannot, then you are not to be regarded, nor respected; He shall have my heart, that hath done these great things for me.

Thirdly,3 seeing Christ hath suffered to bring us to God, wee must take heede, we doe not defeate him of his labour; which we doe, if we hang still in our sinnes: Deut. 24. 15. The Lord accounts the retaining and keeping of the labourers hire,Simile. a great and grievous sinne, even a crying sinne; let us consider this, that Christ hath laboured for us, not for our meate nor money, but to bring us to God, to repentance, and to heaven; but if we hang still in our sinnes, and doe not repent us of them, nor bee brought home to God, we defeate him and will not let him have for his labour what hee hath travelled for; as it is said, Esai. 5. 31. Hee shall see of the travell of his soule, and shall bee satisfied; Christ hath travel­led, but to what end? to bring us to God, to Repentance, to faith in Christ, to make us conscionable in our courses, this will satisfie him; [Page 152] but if men be not brought home unto God, if they doe not repent, walke conscionably in their courses, it will grieve Christ, that ever he prayed in the mount, sweat in the garden, died on the crosse: therefore seeing the end why Christ suffered is, to bring us to God, let us not disappoint him of it. Thus much for the generall end. Now the particular end is twofold.

  • 1.
    The particular end of his death. First to recon­cile us.
    To reconcile unto God.
  • 2. To abolish sinne.

First, to reconcile us to God, and to make us at one with him; so 1 Pet. 2. 24. Who his owne selfe bare our sinnes in his body on the tree, that we being delivered from sinne, should live in righteousnesse, by whose stripes we are healed; and Ioh. 1. 14. Behold the Lambe of God that takes away the sinnes of the world: even as the Lambe in the Law tooke away sinne, so doth Christ, for in the Law when a lambe was to bee offered,Simile. for the sinnes of the people, they came and laid their hands upon the head thereof, confes­sed their sinnes, and so they were put upon the lambe, which was killed, and the man went free; so Christ doth take away our sinnes, which are laid upon him, he is killed and we goe free: therefore when the devill shall stand up at the day of judgement, to accuse us, and say we have sin­ned against God, wee must not deny the matter; for then we are cast, and God may justly condemne us;Plead against Satan. but wee must say, it is true indeede Satan, I have sinned against God, I have done thus and thus against Him, but I have had the Law for it, I have answered it: and although not in my selfe, yet in Christ, for he suffered and was killed for me, and hath borne whatsoever God could require at my hands, therefore see­ing Christ hath satisfied, thou canst not require any thing at my hands: there is a rule in law, that if a debt be paid, they cannot require payment thereof againe, therefore if we can prove payment of it by Christ, it cannot be required of us againe.

Secondly,Secondly, to abo­lish sinne. Christ died to abolish Sinne; for he did not onely die to re­concile us to God, and beare that which wee should have borne, but also to abolish and destroy Sinne; therefore seeing Christ died to abolish it, wee must take heed wee doe not strengthen sinne, for if wee nourish it, it will make all the death of Christ and his blood void to us: when Ioshua destroyed Iericho, Cursed (saith he) bee the man before the Lord, that riseth up and buildeth this Citie, &c. Iosh. 6. 26. So seeing Christ hath suffe­red to abolish sinne, cursed shall that man or that woman bee that buil­deth it up againe; therefore wee have great cause to weaken sinne, and to decline it, seeing hee had not suffered any thing but for it: As 1 Sam. 25. 21. when David sent to Nabal, a messenger, and hee returned a chur­lish answer againe; saith David, Surely in vaine have I kept all that this fel­low hath in the wildernesse, &c. so may Christ say, if we live still in our sinnes, and strengthen them, in vaine have I suffered for them, in vaine have I prayed, and died on the crosse, and therefore if wee live in our sinnes, we make his death of none effect unto us.

Againe, seeing Christ died to abolish sinne, we must make this the end of our sufferings; for that which was Christs end must be the end of our [Page 153] sufferings; therefore, doest thou suffer sicknesse, losse of thy goods, or o­ther afflictions? Let this be the end of thy sufferings to abolish sinne. Affli­ctions are called Crosses, Simile. because (as wee know) that crosses are to crucifie and kill men; so every affliction must be as a crosse to crucifie and to kill sinne, our vile affections, and the immoderate lusts of our flesh; many a man is contented to suffer afflictions, but to what end? to abolish sinne as Christ did? no, but for some by-respect of his owne; we may not doe so, for if we would have comfort in our sufferings, that which was Christs end in his, must be ours also.

Fifthly,Fifthly, of whom Christ suffered. Of whom he suffered, of God and of man: this is a lesson for our learning, not onely to suffer at the hands of God, but also at the hands of men, because this is part of our conformitie with Christ: Ordinarily the people of God, when they doe suffer of God, doe not suffer of men; and when they suffer of men, doe not suffer of God; but if it fall out so, that we doe suffer both at the hands of God and men, we should be quiet and contented with the good will of God, and say as Eli did, It is the Lord, let him doe as it pleaseth him. It is the corruption of the world that they can be contented to suffer at the hands of God, but they cannot abide to suffer of men, they are impatient when it is so: and what men must wee suf­fer of? the unjust, the wicked men: many can be contented to suffer at the hands of good men; as David saith, Let the righteous smite me, Lord; but we must be contented to suffer of the unjust men, for Christ did not onely suffer at the hands of God, but also of wicked men.

Now the sixth thing is,Sixthly, what Christ suffered, What he suffered; and here we have a double suf­fering, for he suffered things,

  • 1. From God.
  • 2. From Men.

The things he suffered from God were two:

First, the cup of Malediction, or of Gods curse, tempered by our sinnes, of which he drunke in the Garden.

Secondly, Desertions on the Crosse, the hiding of Gods favourable coun­tenance from him, wherein observe:

  • 1. How it wrought three afflictions in him.
  • 2. His carriage in that estate.
  • 3. The effects of it.

Secondly, what he suffered from men; in which foure things:

  • 1. Apprehension.
  • 2. Arraignement.
  • 3. Condemnation.
  • 4. Execution.

The first thing is, the cup of Malediction, which our sinnes tempered for him: now see we what this bitter cup of Gods wrath, which Christ did drinke, wrought in him: and here wee may consider these three Affli­ctions:

First,1 Feare: it is said, Hee began to be afraid; which was no ordinary or common feare,Affliction the curse of our sins wrought in Christ. but a dreadfull horrible feare, such a feare as Moses had, for which it is said of him, Act. 7. 32. That hee trembled, and durst not behold: [Page 154] And such as David had, when he said, Psal. 119. 120. My flesh trembleth for feare of thee, and I am afraid of thy judgements: so it was not an ordinary feare, but an horrible and a dreadfull feare. At other times he was so full of holy courage, and of an undaunted Spirit, that his Disciples wonde­red at it; for when they told him that the Iewes did lye in wait to destroy him, he did not feare it; yet now he was horribly afraid; what was the rea­son of it? There were two things that made Christ so to feare:

First,Two causes of Christs Feare. because he was to stand before God in judgement, clothed and appa­relled with our sins: If he might have stood before God in his owne righte­ousnesse, then there had beene no cause of feare;1 but because hee was to stand before him clothed with our sinnes, this made him afraid.

Secondly,2 He was afraid of death, which was neere at hand: Now he was not afraid of death, as it was a dissolution of nature, a separation of the soule from the body; but as it was joyned with the curse of God: But let us consider these two causes of his feare a little better, and we shall finde good matter of instruction in them.

First,1 he was afraid to stand before God in judgement, clothed and apparel­led with our sinnes:Causes of Feare. this was a strange thing, that he which was the Sonne of God, and the brightnesse of the glory of God, should now be afraid to stand before God. Now if he were afraid, how much more may we be to stand before God in judgement, to come before him in prayer, to appeare in his holy presence? If the Sonne of God was afraid, then much more may we: Indeed, if we have repented for our sinnes, carried them over unto Christ, and doe beleeve in him, then we may boldly stand before God in judge­ment, and come before him in prayer, and approch into his holy presence; when we may say as David doth, Psalm. 26. Prove me, O Lord, and trie my wayes; but if we have not repented of our sins, nor carried them unto the shoulders of Christ, if we doe not beleeve in him, then we have just cause to be afraid. Gen. 3. When Adam had committed but one sinne, he was afraid to come before God in judgement, and therefore hid himselfe. If Adam was so afraid when he had committed but one sinne,Simile. how much more should we be to come before him, having committed many great and grievous sinnes? therefore howsoever we may carry away the matter closely, and be quiet in our consciences for a time, yet if God should but bring his judgements upon us, or death, so that we come to appeare before God, then we shall quake and tremble; as Dan. 5. we see Belshazzar did, who whilest he was making himselfe merry,Simile. drinking and abusing the holy vessels of God, and the hand-writing did but appeare on the wall, quaked exceedingly, so that his countenance was changed, his thoughts troubled, the joynts of his loynes were loosed, his knees smote one against another: Even so, howsoever the wicked may be at peace and quiet a little while, yet if God set up a throne of judgement, then they will quake and be afraid to come before him: In the Revelation we may see how the brave fellowes and gal­lant lads of this world, and the great captaines, howsoever they could car­ry away the matter, and be at quiet for a little time; when God sets up a tribunall seat to judge them, they runne into caves and dens, and desire the hils and mountaines to fall upon them, to hide them from the presence [Page 155] of God: So howsoever we may be at quiet for a time, if we have not repen­ted for our sinnes; If God come to judge us, we shall quake and tremble, and desire the hils and mountaines to fall upon us, and to hide us from the presence of God.

Secondly,2 Christ was afraid of death▪ which was neere at hand; So Heb. 5. 7. Christ is said,Cause of Christs Feare. in the dayes of his flesh, when he had offered up prayers and sup­plications, with strong crying and teares unto him that was able to save him from death: It appeares he was afraid of death, in that he prayed against it. I, but was Christ afraid of death? we see that in the Revelation many of the Saints of God loved not their lives, but did willingly embrace death: And Act. 20. the Apostle Paul was not onely readie to bee bound for the name of God, but to die for it: And therefore wee see many of the people of God were not afraid of death how then was Christ afraid of it? I answer, that death may be considered two ways:

  • 1. As it is a dissolution of nature, and a separation of the soule from the bodie.
  • 2. As it is joyned with the curse and wrath of God.

Now Christ was not afraid of death, as it was a separation of the soule from the bodie, but as it was joyned with the wrath and curse of God: thus as it is a curse, every man hath cause to be afraid of it, but if it be joyned with the favour and love of God, then we have no cause of feare: Iohn 8. Christs threatens the Iewes that they should die in their sins; Oh it is a fearful thing when men die in their sinnes, under the wrath and curse of God un­repentant for them! There is a great cause why such should be afraid of death; a number of people there be that are contented to die, and yet they are covetous persons, vile livers, swearers and drunkards; but I tell thee, if thou hast not repented for thy sinnes, hast not caried them unto Christ, and applied his righteousnesse unto thee, thou hast great cause to be afraid of death: Pull the sting out of the serpent,Simile and thou mayst put him into thy bosome, but if thou let his sting alone, be will sting thee: So death hath a sting, as 1 Cor. 15. 55. which is sinne; therefore let this sting be taken away, and then we have no cause to be afraid of death: But Revel. 20. 14. Death is said to goe before, and Hell to follow after, so that Hell is the tayle of Death; and therefore wee have good cause to bee afraid thereof. Bernard saith, If thou hast put away all shame, which appertaineth to so noble a a creature as thou art, if thou feele no sorrow, as carnall men doe not, yet cast not away feare, which is found in every beast; Wee offer to load an Asse,Simile. yet hee cares not for it, though wee weary him out, because he is an Asse, but if thou wouldst thrust him into the fire, or into a ditch, he would avoid it as much as hee could, for that hee loveth life, and feareth death: feare thou then, and be not more insensible than a beast; feare death, feare judgement, feare hell.

The second Affliction that wrought in Christ,2 was heavinesse and sor­row; and this not a common,Affliction of Christ. or an ordinary, but a dreadfull sorrow. Now what was the cause that Christ was thus sorrowfull? I answer, there were three causes of it:

First,1 because he saw the face of God discomfortably to looke upon him, [Page 156] which was wont to shine upon him with an amiable and loving counte­nance; he that was wont to looke so sweetly upon him,Three causes of Christs Sorrow. now to see him as an angry Iudge, and not as a loving Father: This was it that made him sorrowfull and heavie: The Scribes and Pharisees looked upon him anger­ly, yet he was never moved at it; but when hee seeth Gods angry counte­nance towards him, this did more touch him, than all the bodily paines that hee felt, for hee never complained of the spickes and nailes that were thrust into his hands and feet, nor of his whipping or buffetting, but when he saw Gods angry countenance bent towards him, this made him com­plaine on the Crosse, My God, why hast thou forsaken me? Of which wee have two Vses:

First,Vse 1. To prise the favour of God above all things, and to joy in it, howso­ever men be displeased with us, to make little account of our ease, pleasure, and profits; but to prise the love of God above all things, and to say with David, Psalm. 63. 3. Because thy loving kindnesse is better than life, my lips shall praise thee: And Psalm. 4. 6. Lord, lift thou up the light of thy countenance upon us.

Secondly, To mourne for the losse of Gods favour more than for the losse of worldly friends, or for the losse of worldly goods or jewels: thus wee see Christ did, he was sorrowfull to see the angry countenance of God towards him: Exod. 33. 4. we see when the Lord had told the people that an Angel should conduct them, but he would no more go before them, because they were a stiffenecked people, they were dejected, and no man put on his best ray­ment; Simile. then Moses said, If thy presence goe not, carry us not hence: So a Chri­stian man must say, when he is going out of his doore, Lord, carry me not from this place, unlesse thy holy presence goe with me; for if God be not with us, we have just cause to be sorrowfull and heavie: it is a pitifull thing that men can weep and sorrow for the losse of a wife, or a childe, or of some worldly goods, but cannot weep for the losse of Gods favour; Iudg. 18. 24. we see how Michah did weepe for the losse of a false god; when the souldi­ers had taken away his gods, he runnes crying after them; and when they asked him why he cried, saith he, Yee have taken away my gods, and now what have I more? If Michah thus wept for the losse of his false gods, how much more should we weepe for the losse of the true God? And therefore men have great cause to weepe when they have driven away God from them by their sinnes.

The second cause of Christs sorrow,2 was, To make expiation and satis­faction for our sinnes: because all sinnes are done and committed with de­light, therefore there must be sorrow and heavinesse, to make expiation and satisfaction for them; for it is a ruled case, That, as we doe commit sinne with delight, so there should be sorrow to make satisfaction for it: therefore wee are called often to weep and to mourne for our sins; the greatnesse where­of we may see, by the greatnesse of the sorrow that was in Christ; there­fore we must grieve and sorrow for our sinnes, proportionably as Christ hath grieved and sorrowed for us; seeing whatsoever we should have suf­fered, he suffered for us.

Thirdly, His sorrow was, to leave us him for an example, that as he sorrowed [Page 157] for sinne; so unlesse we repent wee shall sorrow and weepe too. Christ sorrowed and wept for other mens sinnes; then wee have cause to sor­row and weepe for our owne sinnes, to grieve throughly for them; as Hosea 9. 1. saith the Lord,Simile. Rejoyce not O Israel, for joy as other people, for thou hast goe a whoring from thy God: So if we have sinned against God, there Is little cause why wee should rejoyce, therefore, what must wee doe? we must goe into the Garden with Christ, weepe along after him, fall downe flat upon the ground before God, and never bee at rest, till wee have assurance to our soules that all our sinnes are pardoned; for shall Christ sorrow for our sins, and we never be moved? We see 2 Sam. 11. when Vria came to David, hee bids him goe downe to his house and wash his feet, yet he would not, but slept at the doore of the Kings Palace; then it was told David, who demanded of him, why hee went not downe to his wife,Simile. his answer was, The Arke, and Israel, and Iuda abide in Tents, and my Lord Ioab is in the field; shall I then goe into my house to eat and drinke? &c. So we must say, My Lord Iesus is in the Garden, weeping, sorrow­ing, sweating, bleeding, and grovelling on the ground for my sinnes; and shall I live then in delight? Nay, I will sorrow and weepe for them, for sinne will cost sorrow, either here, or in hell; therefore, better it were to weepe for them here in earth, when we may have comfort and hope, than to weepe for them in hell, where wee shall never have com­fort; for sinne is like to a legge that is out of joynt,Simile. that cannot be set without great griefe and sorrow.

The third Affliction;3 that which was wrought in Christ, was astonish­ment or an amazednesse, Affliction of Christ. Matth. 26. 38. the Greeke word doth signifie, that he was in a great perplexity, that he knew not whither to goe, nor what to say, nor how to winde out himselfe, such an astonishment there was, and such amazednesse in the holy soule of Christ; what was the reason of it? because the curse of God was to come upon him for our sinnes. Oh thinke of this! this was that which did so amaze and perplex him; therefore if he was thus troubled and perplexed to thinke of the curse of God which hee was to undergoe, what shall become of us, what perplexitie and amazement shall we be in when we shall stand be­fore God, we shall hardly know what to doe, or where to winde or turne our selves, but wee shall desire the hils and mountaines to fall upon us, and to cover us from the presence of God, and from his angrie counte­nance: And therefore let every man be afraid to live in his sinnes with­out repentance, and never let him looke for hope of ease, unlesse he doe repent and turne to God; here wee have twenty trickes to put off the Law, and to shift that, but when wee shall stand before God, wee shall have no shifts to excuse the matter.

SERM. XIV.

MATTHEW 20. 17.‘And Jesus going up to Ierusalem, tooke the twelve Disciples apart in the way, and said unto them:’‘Behold, wee goe up to Ierusalem, and the Sonne of man shall be betrayed unto the chiefe Priests, and unto the Scribes, and they shall condemne him to death.’‘And shall deliver him unto the Gentiles to mocke, and to scourge, and to crucifie him, and the third day he shall rise againe.’

THe point now in hand is the Behaviour or Carriage of Chirst in his Afflictions, set out two wayes:

  • 1. By his Prostration on the ground.
  • 2. By his Prayer.

First, by his Prostration; Luke saith, hee kneeled downe, but the other, that he fell downe flat upon the ground on his face: this is a strange thing, that Christ fell downe on the ground not able to beare our sinnes, whereas, Hebr. 1. 1. Hee is able to beare up heaven and earth with his mighty Word: And yet the heavie burthen of our sinnes pressed him downe to the ground: Many a man makes a sleight matter of sinne, but it is the heaviest burthen that may be; for all other burthens Christian patience can beare, as blindnesse, sicknesse, losse of goods, or such like, but the burthen of sin maketh the stoutest man to stoope; as Psal. 38. 4. For my iniquities are gone over my head, as an heavie burthen, they are too hea­vie for me: So also, Psal. 40. 12. David complaines thus, For innumerable troubles have compassed me, my sinnes have taken such hold on me, that I am not able to looke up. Now we have three Vses:

First,Vse 1. seeing that sinne is such a burthen, that Christ is not able to beare it, we should be afraid to deale with it; and therefore before we meddle with sin,Simile. we should doe as Porters doe, that are to carry a bur­then, they will first peyse it, and feele whither they be able to beare it, and if they be not, it shall not come on their backes: so before we med­dle with sinne, wee should peyse and feele the burthen of it, and since it is such an intolerable burt hen: we would take heede how we meddle with it.

[Page 159] Secondly,SER. XIV. seeing sinne is such a heavy burthen, that it made Christ to fall upon the ground;Vse 2. not being able to stand under the burthen of it, wee must take heed wee doe not adde to the burthen of Christ: now by every sinne we commit, we doe adde to this burthen, and when wee see Christ lying under the burthen of our sinnes what doe wee? doe we seeke to ease him of his burthen? No, we commit one sinne to day, and another to morrow; and so wee adde from time to time, to make more heavy the burthen that Christ bare for us; for there is great dif­ference betweene the sinnes that the Heathen commit, and those of a Christian, for the sinnes of Christians they be upon the backe of Christ, but the sinnes that the Heathen commit, they rest upon themselves. Ex­od. 23. the Lord saith, that if a man seeth his enemies Asse under a bur­then, hee is commanded to helpe him up: now if we be bound to shew mer­cy to a beast, much more to Christ, therefore we must take heed that we doe not adde to the burthen of Christ.

Thirdly, seeing Christ was burthened with our sinnes we must feele the burthen of them too: it is a marvellous thing,Vse 3. that we never feele the burthen of them, nor be not touched for them: Of which there be three Reasons:

First,Two reasons why sinne seemes so light. because sinne is in suo loco, in the place of sinne; for as the Philoso­phers say, No Element is heavy or burthensome in his owne place: as in the Sea,1 let a man bee in the bottome of it; although hee hath the whole Sea on his backe,Simile. yet hee feeles it not; but let him take up a bucket full out of the Sea, out of his place, and then he shall feele how heavy it is: so wee doe not feele the weight of sinne in us, because this place is the place of sinne, but let a man be taken out of this life, let him be brought before Gods judgement barre, and then we shall feele the weight and burthen of sinne.

Secondly,2 because of the deadnesse, and insensibility of our conscience, Ephes. 2. 1. (saith the Apostle) Yee who were dead in trespasses and sinnes: we know if a man bee dead,Simile. we may tumble a house downe upon him, and he will not feele it; so because we be dead in sinnes and trespasses, this is the reason, why wee cannot feele the burthen of sinne in us, al­though it be a great weight and burthen.

Thirdly,3 because we looke upon the face and not upon the tayle of sinne; upon the pleasures and delights of it, but not upon the tayle thereof, that is, to the punishment which shall follow: the pleasures of sin may be com­pared to the streames of Iordan, a pleasant streame, wherein the fish tooke great delight,Simile. play, leape, skip, and friske; but at last it carrieth them into the dead Sea, and so are killed; so men delight themselves as it were with the streames of Iordan, the pleasures and delights of sin, but it carrieth them into the dead sea, to hell and destruction: therefore be­cause men looke on the face of sinne, and not on the taile therof, this is the Reason why they feele it not.

The second thing that was observed, was, the carriage of Christ in Prayer; wherein we are to consider two things:

  • [Page 160]1. What Hee praied for.
  • 2. The limitation of his prayer.

First,First, what Christ Praied for. what he prayed for: that this cup might passe from him: we are not to thinke, that this cup was a materiall cup, but the cup of Gods wrath which he was to drinke, and which our sinnes had tempered; that cup that David speaketh of Psal. Simile. 75. 8. every sinne is like a drop of poyson, put into this cup for Christ to drinke; if a childe should goe into a gar­den, and gather rue,Simile. wormewood, and a number of bitter things; and temper a cup with them, and give them to his father to drinke, this childe might bee condemned at every bodies hands; so we may be cen­sured in that we temper a cup, not for our father to drinke, but for Christ our Saviour and Redeemer; the Iewes gave him gall and vinegar to drinke, but wee give him a cup tempered with our sinnes, more bitter than gall: therefore we must pray to God to forgive us and remember that when we sinne, wee are tempering a cup for Christ to drinke; and as Christ prayed, that God would take away the cup from him, so must wee, for if it bee not taken away from us; wee are like to drinke it our selves.

The second thing observed in his prayer is,Secondly, the li­mitation of his Prayer. the limitation of it, Father, not as I will, but as thou wilt: Hee had a desire indeede that the cup might passe away from him, but with this limitation; if it were the will of God, for if it had passed from him, it had come to thee, and to me. Now as Christ prayed with limitation, so must wee doe; when wee see any crosse or affliction is ready to light on us, wee may pray to God against it, but it must bee with limitation if it bee his good will; therefore this doth check the world that whatsoever they pray for, they must have it, without any limitation at Gods hands or else they are impatient.

Thirdly,Thirdly, the ef­fects of Christs Afflictions. wee have to consider the wonderfull, marvellous and strange ef­fect that it wrought: which was that the pressure and burthen of our sins caused Christ to sweat, not an ordinary sweat as wee doe, but to sweat blood, and that not thinne but thick and congealed blood; besides it was not in a sparing manner, but in such abundance, that it came through his garments, and left the markes and prints behinde upon the ground: such was the weight and burthen of our sinnes, that it made him to sweat on this manner as we have heard; and that not when he was in the warme house, but in the garden, cold ayre, on cold ground, and in such a cold time, as Peter was glad to creepe to the fire to warme him. All this doth shew the strangenesse of this effect; which made some thinke it could not be true, but wee may see that all the ancient Fathers of the Church read it so, ever from the Apostles time, as Irenaeus, and Athanasius, and divers others, as also it agrees with the love of Christ towards us; and therefore seeing it hath been thus read of all the ancient Fathers in the Church, and is agreeable to the love that Christ shewes to us, wee are to make no doubt of it. In the sweating of Christ observe foure things:

  • 1. Who was the procuring cause of it.
  • [Page 161] 2. The cariage of Christ in it.
  • 3. The manner of it.
  • 4. The end.

First,First, the procu­ring Cause. what was the procuring cause; it was His Agonie: (Agonie doth signifie in Greeke, a combate, or a conflict) now this same conflict which Christ had, was not with any earthly power, but with God; and this was the cause of his sweating: before Christ had a combate with feare and sorrow in the garden; he had wrestled with the devill, being tempted by him, and with the Priests in the temple; now he is come to combate and have a conflict with God. Which may teach us, that if we live in our sins, and doe not repent of them, and put them off to Christ, we shall have an agonie too; for we shall not only have the devill, and an evill and bad conscience to combate with, but wee shall have God himselfe to fight against us:Sin as Revel. 2. 16. Repent or else I will come against thee shortly, and will fight against thee, with the sword of my mouth; so that if men doe not repent, they shall not onely have the devill, and an evill conscience, to combate and conflict with, but God himselfe: and this is the sorest combate that can be, to have Him to fight against them; it is a great matter for one to have a combate with the devill, and for a poore man to have a combate with a great power; but a farre greater matter, to have a conflict with God. We see that a Christian had neede of a great deale of faith, wisedome and patience; for he hath not onely his sinnes and the devill to conflict with, but God to fight against him; therefore wee had need to take Pauls counsell, Ephes. 6. To take to us the whole Armour of God, to be armed in every part, for (saith hee) wee wrestle not against flesh and blood, but against principalities and powers, &c. a Christi­an hath not to doe with weake and fraile men onely, but with the devill, yea and many times with the Lord himselfe, who doth combate with us: therefore that wee may stand at that houre how ought we to be ar­med, and to have the gifts of the Spirit?

The second thing observed was,Secondly, the carriage of Christ. the carriage of Christ in this estate; it is said, he prayed the more earnestly: the more hee felt himselfe pressed and burthened with our sinnes, the more earnestly hee prayed. Which may teach us that the sorer our temptations, and the greater our con­flicts bee, the stronger must be our endeavour to resist them, the more earnest our prayer; we must strengthen our faith, and renew our repen­tance, that so we may stand in the temptation.Simile. I have shewed you here­tofore that little Bees in a storme or tempest, catch up little stones in their clawes, to ballance themselves against the winde and storme, that so they be not carried away with storme or tempest; so Christians must do, when there is a tempest up, get little stones, as it were, in our clawes, get faith and repentance renewed, pray the more earnestly, that so wee be not carried away with the temptation, and overcome with the con­flict: many a Christian complaines, that he is troubled with evill moti­ons, that hee cannot rest, nor bee at quiet; and some complaine of the deadnesse of their hearts, and insensiblenesse of them; now in this case what must bee done? the sorer the temptation is, the greater must bee [Page 162] the indeavour to resist it; therefore we should be the more earnest with God in prayer; and apply our selves to the use of good meanes, that so wee may not bee carried away with the temptation: if a tree begin to dye at the top,Simile. the way to helpe it is not to pick away the moulds from the rootes, for this is the way to kill it quite, but to lay fresh moulds to the roots: so if a Christian begin to droope, the way to recover him is not to withdraw himselfe from the meanes, but to apply himselfe to it, to pray, read, meditate, heare the word preached, and to receive the Sa­craments.2 King. 8. 29. When Iehoram was wounded of the Assyrians, he turned in­to Iezreel to bee healed of his wounds: so a Christian must doe, when he feeles himselfe to be wounded, in his love, faith, care, or in his pati­ence, what must hee doe, but returne to the use of good meanes, to bee healed againe in his love, and in his patience, and in his grace.

Thirdly,First, He did sweat. the manner of his sweat: and this is declared in these five cir­cumstances: first, it is said that he did sweat; the Philosophers say, that all sweating ariseth from too much labour or paine, for nature being pressed above her strength doth cause sweating; therefore so long as a man doth not exceede the power and ability of his nature, hee doth not sweat, but when hee is pressed above his strength that makes him sweat. Gen. 3. saith the Lord to Adam, Thou shalt eate thy bread in the sweat of thy face: why did not Adam labour before this? Yes, but the labour which he had before, was a delightfull, not a painefull or penall labour; so Christ being pressed with the burthen of our snnes, and the weight of them, this made Him to sweat, Christ could have borne the heavi­nesse of the earth on his backe without sweating, but our sinnes did so presse and burthen Him, and the weight thereof was so heavy that it made him to sweat. It is a wonderous thing, that Christ should thus sweat under the burthen of our sinnes, and wee goe away and feele no­thing; well, sinne will either cost sweating heere, or in hell, better it were to sweat for them here, where wee may have an end of sweating, than in hell where there will be no end.

Secondly,Secondly, blood. He did sweat blood; Philosophers say, that a man may not onely sweat water but blood; as a man being stung with a serpent: but Christ did sweat blood, when there was no hand to touch him, nothing but the serpent of our sinnes to sting Him.

The use is,Vse 1. for our example; that if Christ did sweat blood for our sinnes, then our consciences should bleede, in the consideration of them: I have shewed you heretofore, that if a man be slaine, bring the partie that killed the dead man into the place where he is,Simile. and his wounds will bleed afresh againe; now we be the men that have slaine Christ, there­fore when wee come to the Lords table, there is the remembrance of the dead body of Christ; therefore although Christs body doe not bleed, yet when wee come there againe, let our soules and consciences bleed, in the consideration that our sinnes caused Christ to sweat blood; Psalm. 119. saith David, Mine eyes gushed out with rivers of teares, because men kept not thy Lawes; now if David did weepe for other mens sinnes, how ought we to weepe for our owne?

[Page 163] Secondly, in that Christ did sweat bloud, it sets forth the infinite love of God to us,Vse 2. that hee thought nothing too deare to redeeme us with: The Devill could say, Iob 2. 40. Skin for skin, and all that a man hath will hee give for his life; but Christ was content to part with his life, to sweat out his heart-bloud and his life-bloud to doe us good; therefore let us not thinke much to doe any thing that he commands us.

Thirdly,3 that he did not sweat thinne bloud, but it was thicke bloud; Physitians say,Thicke bloud. that in some extremitie, a man may sweat bloud, but it is thinne bloud; as a man being put to a fearefull death in Paris, the feare and horrour of it made the man to cast forth thinne bloud: All that a man suffers, is for his owne sinnes, but the punishment that Christ suf­fered, was for the sinnes of all:Heb. 12. 1. therefore, as Saint Paul advises, Let us cast away everything that presseth downe, and the sin that hangeth so fast on, &c. Physitians say, there bee some things, which if a man take, they will soake into the flesh, and that they cannot be voided without sweating; so sinne soakes into our flesh, that it cannot be voided, but Christ must sweat bloud to drive it out;Iob 15. 16. and yet man drinketh in sinne and iniquitie like water, as Iob speaketh; which may teach us, that it is a hard matter to re­concile and to bring a man into favour with God; there is no man able to doe it, no not the holiest man that is, as David speakes, Psal. 49. 8. None of them can by any meanes redeeme his brother, nor give God a ransome for him, for the redemption of their soule is precious. Christ must not sweat water, but bloud, and thicke bloud, even cloders of bloud for it, as I shewed you in the morning; all the bloud of the Martyrs, and of the holy men are not able to free us of our sinne, if it should be gathered all together in a ba­son; but it must cost Christ his life and his bloud, to reconcile and bring us into favour againe; therefore we see it is not a small, but a great mat­ter to reconcile and free us from the least sinne.

Fourthly,4 It ran thorow his garments; Esay 63. the Prophet wonders at Christ,It ran thorow his garments. that he returnes from the passion of his sufferings with his gar­ments died in bloud, saying Who is this that commeth from Edom, with died garments from Bosrah. Now as the garments of Christ were died in bloud, so our consciences must be washed and dipped in his bloud, or else we are not accepted of God: Revel. 7. 13. there is an answer made to a question; one of the Elders asked, Who are these which are arrayed in white long Robes? Answer was made; These are they which came out of great tribulation, and have washed their long Robes, and made them white in the bloud of the Lambe: Simile. So we must wash our Robes in the bloud of Christ, and then we shall be glorious and beautifull in his sight; we reade, Exod. 12. when they killed the Paschall lambe, they tooke the bloud thereof and sprinkled it on the doore-posts,Simile. that when the Angell of destruction should come and finde the same on the doore-posts, he might passe ouer them: So if wee can get but a few drops of the bloud of Christ into our hearts, and besprinkle them, the Angell of destruction will passe by us.

Fifthly,5 It ran downe to the ground, in a plentifull manner, so that if one had come many houres after,It ran on the ground. he might have found the marks and prints [Page 164] of his bloud, that one who had come after might have said, Loe, here is the place where Iesus Christ, my blessed Saviour and Redeemer, was humbled for my sinnes; where he being in an agony, did sweat bloud, here be the markes and prints of it: All this is to give us example, that as he left the markes and prints of his humility, wee should also leave markes and prints of our repentance and places of our prayer, that a man may say, when he seeth the place againe, here I did repent my sins, here I prayed to God, and in such a place I was humbled: thus we must labour to leave markes and footings of our obedience in our houses, gardens, and places where we be;Simile. as Acts 9. when Dorcas was dead, her friends shewed the garments that she had made for the poore; thus she left marks and prints behinde her: so the woman in the Gospell, she brought a box of Oyntment, and powred it on the head of Christ; therefore Christ tels her, Wheresoever this Gospell is preached, that shee hath done shall be spoken of for a memoriall of her. A number live in the world, but where is the markes and prints of their goodnesse, faith, repentance? The Iewes said of the Centurion, that he did build them a Synagogue: Thus he left a print of cha­ritie behinde him. There be a number that leave markes and prints be­hinde them, but what are they? of drunkennesse, prophanenesse, disor­der, of contention in setting men together by the eares: it is said of the Devill,Simile. that he leaves a stinke behinde him; so it may be said of his ser­vants, that they leave a stinke and a bad savour behinde them; but wee must not leave such behinde us, ours must be markes and prints of wis­dome, and grace, of love, patience, and such like.

The second thing that Christ suffered from God was Desertion, The second thing Christ suffered from God on the Crosse. or a forsaking on the Crosse; which was such a griefe as made him bitterly com­plaine; all the other things hee suffered with silence and patience, but this made him crie out, My God, my God, why hast thou forsaken mee? He never complained when they crucified him, whipt him, set a crowne of thornes on his head, and nailed his hands and feet on the crosse; but when he saw Gods angry countenance towards him, that God was in shew departed from him, becasue of our sins, this made him complaine. And this may teach us, that above all things, it is the greatest griefe to a Christian, to finde that God is departed from him; all other troubles a man may endure, but when God hath taken away his grace, this may make one bitterly to complaine: So wee see Saul complaines of this to Samuel, 1 Sam, 28. 15. (saith hee) The Philistines be come upon me, and God is departed from me; it were nothing for to have all the world to forsake him, if God did not; but if God forsake a man, where is his comfort? Now that which Christ suffered of God on the crosse, is shewed two wayes:

  • 1. By the Cause.
  • 2. By the Effects.

The first Cause was the darkening of the Sunne upon him,The first cause. the Effect was the bitter complaint that he makes, that God had forsaken him; as if he should say, It doth not grieve me, that my Disciples or my kindred (notwithstanding the kindnesse and love that I have shewed them) or that my mother hath forsaken me; but this is that which grieved me, that [Page 165] my good Father hath forsaken me for the sinnes of my people. O let us thinke of this, that it is the heaviest distresse that can befall us, to have God departed from us; therefore howsoever our friends forsake us, and the world leave us, yet take heed that God doth not depart from us: It was Davids comfort, that although his father and mother should forsake him, yet God would not forsake him; so this must uphold us, that although our friends and kindred forsake us, yet God will not; for if God should, what comfort can we have?

But what was the cause of it? the apprehension of the fearefull dark­nesse of the Sunne three houres together, almost all the time of his pas­sion, from twelve a clocke till three. Now in this darknesse of the Sun, we may observe three things:

  • 1. The Manner of it.
  • 2. The Cause of it.
  • 3. The End of it.

First,1 the manner of the darknesse; it was at twelve a clock, at the bright­nesse of the day,The manner of it. at noone time: secondly, it was of long continuance, almost all the time of his passion: thirdly, it was not onely about the Crosse, and in Ierusalem, but all the Land over. There is some difference amongst Divines about the extension of the darknesse, some hold it was all the Land of Iudah ouer, some all the world over; Tertullian saith, that this heavie hap, that the Sunne was darkened all the world over, (at the time of the Passion of Christ) was put into a booke at Rome, and also a­mongst the Grecians it was so reported of; so likewise S. Cyprian saith, that this darknesse was not in the Land of Iudah, but all over the world: And this was the manner of the darknesse.

Now this darknesse must put us in minde of the fearful darknesse that shall cover the faces of the wicked,Vse▪ if they doe not repent; for as Christs face was covered in the brightest time of the day, so shall their faces be covered, when things should be at the best with them, even when they be at the height of their glory: Amos 8. 9. In that day, saith the Lord God, I will even cause the Sun to go downe at noone-day, and will darken the earth in the cleere day; so that in the middest of their joy, and in the middest of their glory, the Lord will bring darknesse upon them, and so dash all their glo­ry and joy; Prov. 13. 9. it is said, God will put out the candle of the wicked. And (for example) we see Haman when he was at the top of the Kings favour, and in his chiefest glory, then the Sunne was darkned upon him, he was taken and hanged on the gallowes which he had set up for Mor­decai; so likewise, Dan. 5. when Balthasar was drinking, tipling and ca­rousing in the vessels of the house of God, and presently the hand-wri­ting appeared on the wall, and writ his destruction that night, hee that was so merry, was killed: So, Luke. 12. 20. the rich man in the Gospell, hee would goe build his barnes greater, when presently there came a voice unto him, Thou foole, this might shall they take away thy soule; even so all the wicked men of the world, that are not carefull to give glory un­to God, when they be in the top of their mirth and of their pleasure; all their mirth shall be turned into sorrow, their glory into shame, their [Page 166] peace into trouble: So we see Herod, Act. 12. when he was in shining ap­parell, and had made an Oration to the people, who cried out, The voice of God, and not of man; Simile. because he was not careful to give glory unto God, the Angell strooke him with a lothsome disease, he was eaten of wormes, and so died. Thus the Lord will darken our comfort, if we doe not repent; for if God brought darknesse on his Sonne, then hee will much more bring it on the wicked for ever:Simile. If a poore man have an house; and the Sunne doe shine in comfortably to refresh him, and his children that be about him; if the same man take a veile and hang betweene the Sunne and the house, he doth deprive himselfe and his children of the comfort of the Sunne; so God if he doth shine comfortably upon us, and wee take the veile of our sinnes and hang up, what doe wee but deprive our selves of those comforts and joyes which wee might have had, and so bring darknesse upon our selves. Now this darknesse that shall come up­on the wicked, although they may escape it in this life, yet they shall be sure of it at the day of Iudgement: So it is said, Matth. 25. Take the un­profitable servant, binde him hand and foot, and cast him into utter darknesse: And therefore, howsoever the wicked may goe on in joy for a season, and be partakers of the light of the Sunne, of the Moone, and many o­ther comforts; yet the time shall come, that neither the light of the Sunne or Moone, nor any Star or candle shall be any comfort to them; as we may see in Exodus, what a fearefull darknesse there was over the Land of Aegypt three dayes together, that they could not goe one to another; but how much more fearefull darknesse shall that be, that shall not last onely three dayes together, but for ever and ever: therefore let us pray to God, and repent of our sinnes, get faith in Christ, that we may be delivered from this fearefull darknesse that shall come upon the wic­ked and ungodly.

Secondly,The second cause of it. The cause of this darknesse; It was not by any naturall cause, but by the hand of God, which I will prove by two Reasons:

First,Reason 1. because there is no eclipse of the Sunne, but it comes by the bo­dy of the Moone, for the body of the Moone comming betweene the light of the Sunne and us,Simile. makes the eclipse; as the hand of a man being held betweene the light of a candle and his owne eyes, doth hide away the light of the candle from his eyes; so the body of the Moone com­ming betweene the Sunne and us, makes the Sunne to be eclipsed: Now the Moone comes not neere the Sunne, but when shee changes, but this was when the Moone was at the full, and in a perfect diameter to the Sunne; for we know that the Iewes Passeover was kept in the full of the Moone, therefore it was no naturall cause.

Secondly,Reason 2. it was no eclipse of the Sunne, for the Moone could take a­way but part of the light, because the Sunne is bigger by many degrees than the Moone; so then there was no naturall cause of this darknesse, but it was onely the hand of God that did restraine it, even as he did re­straine the heat of the fire, when the three Children were cast into the firy furnace; there was fire, but God restrained the heat thereof, that it could not burne; so, there was the Sunne at that time, but God restrai­ned [Page 167] the light of it three houres together: Againe, (as the Philosophers say) the second cause cannot work without the vertue of the first, there­fore if the first cease,Simile. the second must needs cease; as we see in a clocke, if there be a stand in the great wheeles, there must needs be a stay in the lesser, because the great wheeles carry about the little ones; so (as I may say) God is as the great wheele that carrieth about the creatures, there­fore when there is a stay or an cessation in God, there must needs bee a stay and cessation in the creatures.

This therefore should make us afraid to sin against God and displease him, because hee is able in a moment to destroy all the creatures, or to restraine them; therefore wee have cause to be afraid to offend or dis­please him:Simile. we see how afraid men be to sinne against the King and of­fend him, who yet can but kill the body; but God is able to kill both foule and body, and cast them into hell fire: All the Kings are not able to restraine the influence of the heavenly bodies, but God we see is able to doe it; he can restraine (as Iob saith) the influence of the Pleiades and Orion; And therefore how afraid should we be to snne against him? In­deed so much the more, because we have made a covenant with God of new obedience; we see if a man have given one a peece of gold or sil­ver upon a condition, that if he doe such and such things, hee shall dou­ble the gold;Simile. if he be tempted, he will say, I dare not doe it, because I am bound to the contrary; so, if we be inticed to any sinne, we should say, I dare not doe so, because I am bound to the contrary; if a man set a bowle well at the first, it is like to runne well, but if it be not set well, it cannot possibly runne well; so if we set our selves in a good course at the first, it is like we shall continue well, but if we doe not, how is it pos­sible we should come in a good course?

Thirdly,3 The end of it: Some say the Sunne was darkened, because it was ashamed to behold the death of the Sonne of God;The end of the Darknesse. and therefore was darkened, even as Hagar would not see the death of her childe; some say that the end was to deterre the Iewes from the death of Christ:Simile. As a man when he would not have his servant to leave worke, he will not put out the candle; so say they, it was to keepe the Iewes from so vile a thing, as to kill the Sonne of God, therefore the Sunne was dark­ned: but in my minde there is another end (howsoever these may bee probable) and that is this, that seeing Christ was to suffer for us, and for our sins, therefore God did darken the Sun upon him: To teach us that we deserve not to have the light of the Sunne, Moone, or Stars to shine on us; therefore, when as we looke upon our gardens, wives, children, lands or goods, we must confesse and say, O Lord, we deserve that thou shouldest have wrapped up all in darknesse, and that we should not have any light, to have seene any thy blessings: This should stirre us up to be thankfull to God for the light of the Sunne, Moone and Starres, yea, for the light of a candle, even for the least light we enjoy.

SERMON XV.

MATTH. 27. 46.‘And about the ninth houre, Jesus cried with a loud voice, saying, Eli, Eli, lamesabachthani, that is to say, My God, my God, why hast thou forsa­ken mee?’

IN the Gospell, when our Saviour had fed five thousand people with five loaves and two fishes, he bids them gather up the fragments, that no­thing be lost: So we should doe in the sufferings of Christ, gather them up so that nothing bee lost, never a drop of bloud that hee shed in the Garden, never a sigh or sobbe, or word on the Crosse should fall to the ground; this must bee our care, as also that we get cleane hearts and soules to keepe all in.

That which Christ suffered at the hands of God was two-fold; In the Garden, and on the Crosse, of which we have spoken.

The next thing we are to speake of is,2 the bitter complaint of Christ on the crosse; The effect of Christs suffering on the Crosse. wherein two things are to be considered:

  • 1. The time when he complained.
  • 2. What hee complained of.

The time may be considered in three particulars: First,1 that he com­plained at the ninth houre of the day, after the fearefull darkenesse, there was none of the souldiers, that complained, nor any of the Iewes that were moved with it; but we see Christ complaines, when he saw how the wrath of God came against him for our sinnes. Which must teach us that though the world be not moved, nor touched with the present judgements that bee upon them, yet wee should take them to heart, and labour to make a good use of them: the Prophet complaines of this; Thou hast smitten them, and they have not mourned, &c. And Ierem. 8. 6. I. harkened and heard, that they spake not aright; no man repented him of his wickednesse, saying, What have I done: And Zeph. 3. 5. Every morning doth he bring his judgements to light, he faileth not, but the wicked will not learne to bee ashamed. There is not one day that commeth over our heads; but there is one judgment or other, that befals our selves, or others; therefore howsoever others are not moved at it, nor take it to heart, yet wee [Page 169] should:SER. XV. there be a number of strange judgements come upon us from time to time, which though the wicked let slip and never regard, yet the people of God must be wise to make a good use both of the judge­ments that come upon themselves and others:Simile. if a man heare the kings writs bee out against him; will he let the matter alone? No: but hee will make agreement, or else hee knoweth it will come to a greater charge: so the judgements of God are Gods writs (as it were) what, shall we let them alone? No, but agree quickly, lest it cost us a great deale of paines and labour afterwards.

But what was it that made Christ complaine? It was in him the pow­er of grace that brought it home to his heart:Quest. Sol. in like manner if the power of grace be in our hearts, it will teach us to make a good use of all the judgements of God.

Secondly,2 hee complained on the crosse, it was not in the garden; for there was some distance of time, betweene that which Christ suffered on the crosse, and that in the garden, so that hee did not suffer all his paines at one time, but there was some space and intermission betweene them: which must teach us, that it is the Goodnesse and Mercy of God, that all our afflictions come not upon us at one time, but there is a space betweene them: this the Prophet Esai. 57. 16. doth note as a mercy of God; where it is said, For I will not contend for ever, neither will I bee alwaies wroth, for the Spirit should faile before me, and the Soules which I have made: all our troubles shall not come at an instant, nor all our temptations, lest our spritis should faile, but there shall bee a space and a time betwixt them: so Matth. 4. it is said, that the devill left Christ for a season: hence appeares not onely the goodnesse but the mercy of God, that the devill doth leave tempting of us, for a season, yea, even God himselfe, doth leave and cease to bring all his afflictions upon us at one time, still there is some intermission and space betweene them, that so wee may bee quite overcome, but may have a breathing time to recover our strength againe.

The third is,3 that it was the ninth houre of the day, a little before his death. This must teach us, that greatest extremitie, for the most part of a Christian is, at the time of his death: so we see Esai. 38. 12. Hezekiah complaining, Mine age is departed, and is remooved from me like a shepheards tent; I have cut off like a weaver my life: he will cut me off with pi­ning sicknesse; from day even to night wilt thou make an end of me, &c. so in the Revelation wee see, because the devill hath but a short time to continue, therfore he rages and takes on the more: and bends all his forces to bring troubles upon the people of God.

There bee two especiall times,Two times the devill tempts busily. that the devill is busiest to disturbe Gods people: first, at their entrance into a Christian calling; so Matth. 4. no sooner was Christ called to his office, but he was straight-way temp­ted of the devill; the same still he doth to us, no sooner are we entred into a Christian course or calling,Simile. having given our names to Christ, but we are assailed by him. I have shewed you heretofore, if a prisoner breake prison the jaylor will lay all the country about till he hath gotten him [Page 170] againe: and if he take him he will lay more irons upon him, and use him worse than he did before: so the devill doth, when a man is once con­verted and brought to God, escaped out of his thraldome, hee will la­bour by all meanes to catch hold on him againe; so that wee see at the entrance of a Christian into an holy course the devill will bee most busie.

Secondly,2 at the time our death; when because the last enemy that shall be destroyed is death, the devill thrusts himselfe in with death, that he might make death more bitter and strong, thereby to destroy us if hee could: Ioh. 14. 30. (saith Christ) for the prince of the world commeth and hath nought in me: so Gen. 15. when the Sunne was downe, the fowles came, and fell upon the carkasse of the beast, that Abraham had killed for a sa­crifice; in like maner when sorrow is at hand or when death is come, the devill will be most busie to hinder us: therefore being forewarned wee should labour to get faith, patience, repentance, with other graces fit­ting for a Christian, that so we may stand at that time before God; and bee able to say with Christ, Ioh. 14. 30. The prince of the world commeth, and hath nought in me.

Secondly, what he complained of, that he was forsaken of God; it is a very strange thing that the Sonne of God should be forsaken; yet very true, in respect of the bitternesse of his passion, and sense of his humanity, he being oppressed with infinite dolour and paines; and this complaint of his is not of desperation and diffidence, (for he cals God, his God) but of contention and strife with his most bitter and sorrowfull tentation. This must teach us, that if the Sonne of God was forsaken, when hee found sinne upon him, though it were but imputed, then wee may bee sure, that if God finde sinne upon us, he will forsake us. Here we are to observe foure things:

  • 1. What it is to be forsaken.
  • 2. How farre He was forsaken.
  • 3. For what Hee was forsaken.
  • 4. His carriage in this estate.

First, First, what it is to be forsaken. to be forsaken of God is nothing else but to want the gratefull presence of God in goodnesse and grace.

Now there is a twofold presence: 1 there is a generall presence to sustaine and uphold us, in our being and actions which is common to all: thus the devill hath the presence of God, which is that presence Paul spea­keth of in the Acts: In him we live, moove and have our being; let a Car­penter make a house, and when he hath done, let him goe whether hee will, the house will stand: but it is not so with us; for God when hee hath made us, must uphold us, or else wee fall to the grave, and come to nothing; as a staffe in a mans hand, as long as he holds it: so long the staffe stands; but if hee withdraw his hand, it fals: so it is with the world and all things in it. Now besides this generall presence, there is a particular presence in grace and goodnesse; such as is spoken of Psalm. 145. 18. The Lord is nigh unto all them that call upon him: to all that call up­on him in truth. So that God is not onely present, to sustaine and uphold [Page 171] us in the life of nature: but to be present with us in the life of grace: ther­fore to want the presence of God,Vse 2. is to want the comfortable feeling of God in grace and goodnesse: this is meant by being forsaken of God, to finde Gods angry countenance against us for sinne.

Secondly, Secondly, how farre forth God forsaken. how farre forth Christ (and so a Christian) may be said to bee forsaken: I answer two waies:

  • 1. The one is in the life of nature.
  • 2. The other is in the life of grace.

First,1 in the life of nature, when God takes away our sight, our strength, our health, our breath or life; and thus the dearest servants of God may bee forsaken, thus Christ was forsaken; and the Theefe on the crosse: he was not freed of his bodily paines, yea and hee lost his life too; but God did not forsake him, in the life of grace hee gave him his Spirit and grace still. And thus the poore Martyrs were forsaken in the life of nature; Heb. 11. it is said some were racked, and some were sawne asunder: I, but God did not forsake them in the life of grace, therefore they suffered willingly the spoiling of their goods; thus the dearest of Gods servants may be forsaken; yea this kinde of forsaking is needefull; as in some diseases, when a Physitian comes and seeth a man hath abundance of blood▪ Simile. whereby he is subject to maladies, he will pre­sently open a veine and take away the corrupter blood; so God this same skilfull Physitian, seeing that abundance of ease, wealth, and health would doe us hurt, many times takes away from us, our ease, our health our wealth, and our worldly comforts: so David saith, Psalm. 119. 71. It is good for mee that I have been afflicted, that I might learne thy statutes; therefore although a man may be forsaken in the life of nature: yet if hee may have the more strength in the life of grace, and can feele it so with him, or as Paul speakes, that although he dieth daily, yet his com­fort and consolation in God increaseth, then it is good for that man to bee thus forsaken of God.

The second desertion is,The second de­sertion. in the life of grace: which consists in the power of the Spirit, and in the comfort of the Spirit: it is nothing to be forsaken in the life of nature; to have our sight, or our wealth, or our health, or ease taken from us, if God doe not take away his Spirit; but if God doe not onely forsake us, in the life of nature, but also in the life of grace, this is the greatest and the heaviest conflict that may befall a Christian: and therefore wee had need pray to God for this, that al­though he forsake us in the life of nature; yet that hee would not take away his Spirit and grace from us; so David prayeth, Psalm. 51. Take not away from mee thy holy Spirit; as if he should say, though thou take away from me,Simile. my crown, my kingdom, or my life, yet take not away from me thy Spirit, so we should pray to God, that although he take away from us our health, goods, wife, children, or worldly ease, yet Lord take not from mee thy Spirit. Here wee are to take notice of an errour in the world, that if men be forsaken in the life of nature, then they complaine, but never are mooved when God takes away sanctified graces from them. Saul complained when God had forsaken him in the life of nature, [Page 172] as 1 Sam. 28. 15. The Philistines make warre against me, and God is departed from mee; and yet never was moved when the Spirit of the Lord departed from him, and an evill spirit from the Lord was sent to trouble him, as we may reade, 1 Sam. 16. 14. Thus we can complaine, when God hath forsaken us in the life of nature, but are not troubled when we have lost any san­ctified grace; therefore howsoever poverty, blindnesse of lamenesse be upon us, yet let us pray to God as David did, Psal. 51. that Hee would not take away from us his Spirit and grace.

Now since we are fallen upon this point, how farre forth a Christian may be forsaken in the life of grace, wee will proceed in it a little far­ther for the satisfaction of every mans conscience; and therefore chiefly take notice of these two things for the better understanding thereof: That there is;

  • 1. The comfortable feeling of the Spirit.
  • 2. The grace or power of the Spirit.

For the first,How farre forth one may be for­saken in the life of grace. God is said to forsake a Christian, when he takes away the comfortable feeling of his Spirit: thus a Christian may be forsaken, when he feeleth not the love and favour of God on him, being so cast downe as if he should never be saved; yet for that time he may have the power and grace of the Spirit: Thus Christ was forsaken in the life of grace, that he had no feeling of the Spirit, or of Gods favour, yet ne­verthelesse he had the grace and power of the Spirit. Wee have many examples in the Scriptures, that the people of God have wanted this same sweet feeling of Gods favour; we see how David complaines, I said in mine haste, I am cleane cast out of thy sight: So the Church in the Canticles, Cant. 5. 7, 8. being as it were forsaken, went up and downe to seeke Christ; yet the Church in that hard time did not want the opera­tion and power of the Spirit, though she wanted the sweet feeling ther­of, and the joyfull and delightfull presence of Christ; even so a Chri­stian hath not alwayes a like feeling of it, but when a man wants it, then he must sustaine himselfe by faith, as we shall heare hereafter.

Now if question be made,Quest. how farre forth God may forsake a true Christi­an? I answer in knowne termes, That he doth not forsake totally and finally. This I will first prove by certaine grounds;Sol. secondly, I will explaine it; and thirdly, I will make use of it.

First,1 I will prove it by these foure grounds:

The first is drawne from the promise of God: Foure grounds proving that a Christian, or a true beleever, is neither totally nor finally forsa­ken of God. There is a promise made, Iosh. 1. 5. I will not faile thee, nor forsake thee: this promise made to Ioshua, Saint Paul applyes to all the faithfull people of God, Heb. 13. Now if God will not forsake his faithfull people, then wee may have comfort, that God will not forsake us, if we be faithfull.

The second is drawne from the nature of God;2 Now the nature of God is not changed, for them whom he loveth, he loveth to the end, Ioh. 13. 1. And Rom. 11. 28. The gifts and graces of God, are without repentance.

The third is drawne from the power of God, 3 1 Pet. 1. 3. We are kept by the power of God to salvation: And Iohn 10. 29. My Father that gave them me, is greater than all; and none is able to take them out of his hands.

[Page 173] The fourth is, from the vertue of Christs Prayer, Ioh. 17. 11. Holy Father, keepe through thine owne name those whom thou hast given me: 4 So he prayed that Peters faith might not faile him: Now as the prayer of Christ sustai­ned and upheld Peter in his fals; so it shall uphold and sustaine all the godly in their fals; And these be the grounds.

Now I will explaine the same:1 First, that in all the fals of Gods peo­ple, they fall not totally from grace and goodnesse,They fall in part. they fall but in part; for as it is 1 Ioh. 3. 9. There is a seed in them; a seed and a root of good­nesse and grace remaining in them, in all their fals; as we see in David, when he had fallen grievously, Psal. 51. Lord, saith hee, take not thy holy Spirit from me: And so in his going astray, he cries and cals to God, Psal. 119. 178. I have gone astray like a lost sheepe, seeke thy servant, for I have not forgotten thy Commandements: So, Matth. 26. 15. when Peter had denied his Master, he crept away from the bad company, and was not at rest till he had wept bitterly: thus we may see, that God doth not totally forsake his people:Simile. And therefore, Act. 20. 10. as Paul said of Eutichus, when he fell out at the window, Trouble not your selves, his life is in him: So we may say, in all the fals of Gods people, trouble not your selves, nor be dis­couraged, for there is life in them, there is the Spirit of grace, although men doe not see it.

Secondly,2 though a Christian fall, yet he fals not finally; he shall not be forsaken for ever,He fals not final­ly. it is but for a little time; as Esay 54. 7. For a small moment have I forsaken thee, but with great compassion will I gather thee; in a little wrath, I hid my face from thee for a little season: but with everlasting kind­nesse, have I had compassion on thee: So in another place it is said, Though heavinesse endures for a night, yet joy commeth in the morning. I have shewed you heretofore,Simile. that it is with a Christian, as with a man in a swound, bring a man then to the fire, rub and chafe him, and put a little Aqua­vitae in his mouth, if there be any life in him, he will recover againe: So it is with a Christian in his fals; if he be brought to the meanes, to the Word preached, to prayer, or to the use of the Sacraments, if there be the life of grace in him, he will recover againe: so then God doth not forsake a Christian finally. The Vses are;

First,Vse 1. seeing God doth not forsake totally and finally; wee may see what a comfortable estate it is to be a true Christian, hee may have assu­rance that God will not forsake him for ever: this is an excellent privi­ledge and prerogative that a Beleever hath, his friends and kindred may forsake him, but God will never; therefore such a man may say (by him­selfe privately) Lord, I thanke thee, although my friends and my kindred have forsaken mee, yet thou hast not; on thee I will rely, and put my whole confidence in thee, for thou hast promised, that whilest I trust in thee, thou never wilt forsake mee: And this is a sweet comfort that a Christian may have; a servant may be forsaken of his master, as the A­malekite was, 1 Sam. 30. 13. and a childe may be forsaken of his mother, as Moses was, Exod. 2. 3. a husband may forsake his wife, one friend ano­ther, but God will never forsake them that be his servants.

Secondly,Vse 2. seeing God doth not forsake his finally nor totally, let us [Page 174] labour to be one of his servants, and then we have an evidence, that God will not leave us not forsake us; a father may forsake his childe, a master his servant, a land-lord may cast off his tenants, but God will not for­sake them that doe depend upon him; if wee be his servants, then wee have an evidence to shew, whereby we may assure our selves, when all else leave us, yet God will not forsake us.

Thirdly,Vse 3. seeing God will not forsake us finally and totally, it is a shame for us to forsake him;Simile. the childe hath greater cause not to forsake the mother, than the mother hath to forsake the childe; for the childe cannot live without the mother, but it is like to starve and perish, but the mother can live without the childe; so we have greater cause not to for­sake God, than he hath to forsake us, wee cannot live without him, and he can be glorified though we were in hell. Therefore, seeing God hath not forsaken us, it is a shame for us to forsake him.

The third thing is,3 To know what the cause is, that God forsakes his people: To answer briefly,Why God for­sakes his people. It is for sinne: Why, is sinne such a great matter, that it will make God forsake his creatures? I answer, it is sinne, and nothing but sinne; let a mans estate be what it will be, never so rich or poore, if hee doe not repent his sinnes, but live in them, and commit them from day to day, it will cause God to forsake him: therefore, art thou poore or rich? doe not sinne against God and live in it without repentance, for it will make God to depart from thee: For, looke what was the cause that God did forsake his owne Sonne, the same will make him forsake thee: Now sin was the impelling cause that made God forsake his Son, for when he found our sinne upon him by imputation, he forsooke him awhile; therefore consider with thy selfe, if God would not spare sin, but punish it upon his owne Sonne, though it were but imputed to him; then it is sure, if he finde sinne upon thee, he will forsake thee, if thou re­pent not for it; for if God spared not the Angels when they had sinned, neither spared his owne Sonne, when he found our sinnes imputed unto him, surely he will not spare thee unlesse thou repent; howsoever thou do not find it in time of health and peace, yet when the day of death, or the day of judgment commeth, thou shalt see thy selfe forsaken of God. O that the wicked would consider this, that if they live in their sinnes, and doe not repent, God wil forsake them! It was sinne that made God depart away from his Temple and from his own house, as Ezek. 8. 6. saith God, Sonne of man, seest thou not what they doe, even the great abominations that the house of Israel committeth here, to cause me to depart from my Sanctua­rie? So we see that sinne made God to forsake his owne house, and the place that he had appointed for his owne glory, if wee provoke him by our sinnes, he will depart from us, unlesse we repent.

Fourthly,4 How a Christian should cary himselfe, when he finds himselfe to be forsaken of God: How we should carry our selves being forsaken. This may we see in the famous and memorable example of Christ; for looke how Christ carried himselfe when he was in shew forsaken of God; so should we carry our selves, when we likewise finde our selves forsaken of him. Now Christ carried himselfe;

  • 1. Mournefully, for he did in that bitternesse come to God.
  • [Page 175] 2. Patiently, he did not murmure or grudge against God.
  • 3. Holily.

First,First, mourne­fully. he carrieth himselfe mournefully; he did bitterly complaine to God when he saw himselfe to be forsaken. Now as Christ carried him­selfe mournefully when he saw himselfe to be forsaken of God; so wee should mourne and bitterly complaine to [...]od, when we see our selves forsaken of him: as 1 Sam. 7. 2. wee see the people of Israel lamented after the Arke twenty yeeres together, all the while being without it; so we should weepe and lament many daies together, so long as we finde our selves forsaken of God. Ioh. 20. when Mary had lost Christ, shee seekes for him, and standeth weeping by his Sepulcher: saith Christ to her, Woman, why weepest thou? to which she answered, they have taken away my Lord, and I know not where they have laid him: I have good cause to weepe, they have taken him away, or I have lost him, in whom I have laid up all my hope, comfort and joy; so a Christian man or woman may say when he findes himselfe forsaken of God; I have good cause to weepe and mourne, many a-day together; for I have lost Christ, hee is departed from me in whom all my joy and comfort was laid up.

Secondly,Secondly, pa­tiently. Christ did carry himselfe patiently, he did not murmure and grudge against God; for (as a learned man saith) these words, My God, my God, why hast thou forsaken me? are not words of expostulation and reaso­ning with God, but of a mournefull complaint. As Christ carried himselfe patiently, when he was forsaken of God, so wee should carry our selves patiently in our crosses, never murmuring nor grudging against God: so wee see David did, Psal. 39. 9. I was dumbe and said nothing, because thou didst it; and Mich. 7. 9. The Church saith, I will beare the indignation of the Lord, because I have sinned against him, &c. Augustine saith, The devill is like unto a dogge, if a man be at dinner, the dogge sits and waits to see if a crumme fall downe,Simile. or a bone; so long as they give him a bone or a crumme, the dogge will still wait; one shall not be ridde of him, but if you give him nothing, the dogge will be gone; so the divell doth with us, he waits upon a Christian when he is under affliction, to see whither he will let fall a word of murmuring or grudging against God; if he doe, he will wait still, but if he doe not, he will be gone.

Thirdly,Thirdly, h [...]lily. Christ carried himselfe holily; first in that he did rest and rely himselfe upon God, by faith, though he did not feele a dramme of com­fort, so we should carry our selves holily, to rest our selves on God, by faith, though we feele no comfort, as Iob did, Though thou killest me, yet will I put my trust in thee; so Ion. 3. saith he, out of the belly of hell I cryed unto the Lord. Secondly, Christ did not onely carry himselfe mournefully and patiently, but he laboured to recover himselfe, to his former feeling of Gods favour againe by prayer; so ought we not onely to rest and rely on God by faith,Simile. but labour to recover our selves to our former feeling of Gods favour againe, as when trees are dead at the top, wee lay fresh moulds to the roots to make them revive againe, so we should labour by the use of good meanes, prayer and such like, that wee may revive a­gaine to our former comforts, joy and feeling of Gods favour.

[Page 176] Thus what Christ suffered of God, we have already spoken of: now we are come to speake What he suffered of men, Secondly, what Christ suffered of men. for such is the desert of sinne, that it deserveth to suffer of God and man, and of every power that is able to make us suffer, therefore Christ standing in our place and roome, being our surety and pledge, it was needfull, that hee should not suffer onely at the hands of God but of man also; as our Saviour tels his di­sciples, Matth. 17. 22. The sonne of man shall be delivered into the hand, of men, and they shall kill him, but the third day hee shall rise againe; so Christ, did not onely suffer at the hands of God but of men also: and as Christ suffered for us, leaving us an example, that yee should follow his steppes, 1 Pet. 2. 21. therefore Christs example must teach us to be contented not one­ly to suffer of God, but of men also. This our Saviour foretels Matth. 10. 22. Ye shall bee hated of all men, for my names sake: of this the Church complaines, Psalm. 66. 12. Thou hast caused men to ride over our heads, wee went through fire and water. And Psal. 124. 2. If it had not beene the Lord who was on our side may Israel now say, if it had not beene the Lord who was on our side, when men rose up against us, then they had swallowed us up quicke, &c. so a Christian man must looke for this, not onely to suffer at the hands of God, but of men also. It is a corruption in the world, that men can bee contented to suffer at the hands of God, when sickenesse, lamenesse, or blindenesse come, then they can say sinking and stooping downe, that it is the Lord, let him doe as pleaseth him, but are impatient when they suffer at the hands of men; it is not enough to be contented when God laies any thing upon us, as sicknesse, lamenesse, and the like; for wee ought also to be contented to suffer at the hands of men, losse of goods, moc­kings, evill speakings, to be hated and despised, and to be impeached in our good name; as those Christians spoken of Heb. 11. suffered with joy cruell tortures, bonds, imprisonments, the spoyling of their goods, &c. To helpe us herein there are three Reasons, that may make us conten­ted and patient to suffer at the hands of men.

First,Three reasons to enable us to suf­fer from men. because wee suffer nothing at the hands of men but that which God hath appointed, decreed and determined: therefore what art thou that resisteth that which God hath appointed;1 for as the Primitive Chur [...] quiets her thoughts with the providence of God, saying, Act. 4. 27. For doubtlesse against thy holy Sonne Iesus, whom thou hast annointed, both H [...]rod, and Pontius Pilate, with the Gentiles and the people of Israel were gathered together; for to doe whatsoever thy hand and thy counsell had determi­ned before to be done: and David 2 Sam. 16. 10. when Shemei cursed him, and Abisha the sonne of Zerviah would therefore have taken away his head, saith David, what have I to doe with you, yee sonnes of Zerviah: So let him curse, because the Lord hath said unto him, Curse David. So should wee still, and quiet our selves in any affliction, with this consideration, What? there is not any thing that a man can suffer but it is by Gods appointment.

Secondly,2 because wee suffer nothing, but that we have justly deser­ved in regard of God; though (it may bee) in regard of men we have not deserved it, Ierem. 10. 19. This is my sorrow and I must beare it; I suffer [Page 177] nothing, but that which through my owne folly and sinne, I have brought upon my selfe, it is my sorrow, and I will beare it; and so in Mich. 7. 9. I will beare the wrath of the Lord patiently, because I have sinned against him.

Thirdly,3 because there is nothing that wee suffer, but it tends to our good; although it seemes to be contrary, yet by a secret hand of God, it all turnes for the best; as Rom. 8. 28. And we know that all things worke together for the best unto them that love God. I have shewed you hereto­fore, that in clocks there be some wheeles turne one way,Simile. some another way, yet all tend to make the clocke goe; so there be many strange mo­tions in the world, some runne one way some another, as it were against us, and yet by a secret hand of God, that doth carry them, they tend all to our good, by this cunning workeman God almighty. Hence wee learne that wee must bee patient and contented to suffer at the hands of men too.

But what men did Christ suffer of? were they good men, then the matter had been the lesse; but he suffered of vile and wicked men; as saint Paul saith Heb. 12. 33. Consider therefore him that endured such contradi­ction of sinners. Which may teach us not onely to be content to suffer of good but of bad men; divers bee well enough contented to suffer of good men; as David, Psalm. 141. Let the righteous smite me Lord, and that shall bee good for me; but for drunkards and vile persons to doe it they cannot endure it. Oh say some men, if they had been good men, that had done it, it would never have grieved us, but to suffer of such bad men as they, this trouble us: well, but we must be contented to suffer of the basest sort;Simile. wee see sometimes it fals out that a noble man suffers at the hand of a baser man than himselfe, to have his head taken off, but he knowes that his power is directed by a greater power than his, which makes him submit himselfe to suffer, so many times a Christian may suffer at the hands of one baser than himselfe: but hee must know, that the power that he doth it by, is directed by a power farre greater than his owne.

Now that which Christ suffered of men may bee considered in three things:

  • 1. His apprehension.
  • 2. His arraignement.
  • 3. His condemnation.

In the apprehension of Christ, we observe foure things.

  • 1. The place where.
  • 2. The time when.
  • 3. His preparation for it.
  • 4. The meanes, and manner of it.

First,First, the place where. the place where Christ was apprehended: the text saith; In the Garden, not in the city; for there is a specification of the place, and that is in the garden. Of which there be three Reasons why Christ was ap­prehended in the garden.

First, because sinne began in the garden; the first Adam did begin sinne [Page 178] there, that (as a learned man saith) where the wound began, there the medi­cine might begin also.

Secondly,2 because the garden was the place, where Christ had prayed, and meditated in; and therefore he would be apprehended there: teaching us all herein this most excellent instruction, that it is a good thing, when death or danger comes, that it findes us in the place where we have re­pented of our sinnes, and most constantly walked with God by holy meditation and prayer, where we have prayed to God, and humbled our selves: so Dan. 6. wee see that his accusers, did not onely finde him in the place, but in the act of prayer: this also gave comfort to Saint Paul in his trouble, Act. 24. 18. that He was found in the Temple: as if hee should say, O Lord I thanke thee, that I was not found in the place of drunkennesse, of dishonesty and prophanenesse, but in the Temple, the place of prayer. When Ioseph and Mary sought for Christ, Luke 2. among their kindred,Simile. they could not finde him there, but they sought him in the Temple, and there they found him; so if any seeke for us, it were good that we were found in the Temple, in the place of preaching, prayer and holy duties; but I feare me, if some were to be sought for, they should not finde them in the Temple, nor in the place of prayer, but idle at home, or a swaggering at the alehouse, in places of drunken­nesse and prophanenesse: when Elias 1 King. 19. was come into the cave,Simile. there came a voyce unto him, What dost thou here Elias? thou art a Prophet of God, this is not a fit place for thee to be in; so, when men are in prophane places, of disorders, the Spirit of God comes to them, by the motions of it; and saith, What dost thou here? thou art a Christian, this is not a fit place for thee to be here; therefore as Christ was found in the place of meditation and prayer, when hee was appre­hended, so we should labour to be found when death and danger comes, in the place where we have repented of our sinnes, and where we have prayed in.

Thirdly,3 because it was a knowne place to Iudas; for Iesus resorted thi­ther with his Disciples; to shew that Christ went willingly to his death, for if hee had not been willing, hee would have gone to some o­ther place more secret: at other times hee shunned death but now hee was willing to dye; which should teach us, that so long as God would have us to live, we should be contented to live, and when he would have us to dye, we should also be contented to dye; when wee perceive the houre and the time is.Simile. I have shewed you heretofore that if a merchant hath sent his servant to trade and traffique beyond the sea, so long as his master will have him trade, hee trades, but when his master will have him pack up all and come away, he doth so; thus must a Christian doe, so long as God will have us to trade here in this world wee should bee contented; but when he will have us pack up all and returne, we should be contented to doe so too.

Secondly,Secondly, the time when. The time when Christ was apprehended; when his houre was come; so Ioh. 19. 28. When Iesus knew all things were fulfilled of him, addres­sed himselfe to dye: So hee saith, Luk. 22. 53. When I was dayly in the [Page 179] Temple yee tooke mee not, but this is your houre; hee was in danger many times, and yet there was none that touched him, because his houre was not yet come. This is an excellent comfort to a Christian, that there is no man can doe him any harme, or take away his life, till the very time come that God hath appointed. So saith David, Psal. 31. My times are in thy hands; as if he should say, if they were in the hands of mine enemies, then it might come shortly, or if they might take me unawares; but my time is in thy hands; therefore untill our time be come, there is no man can doe us any harme, though they rage and take on; nay all the devils in hell are not able to doe us any hurt; or take away our lives; till the very houre be come that God hath appointed.

Thirdly,Thirdly, the pre­paration for it. Christs preparation for it, he did prepare and strengthen him­selfe by prayer and meditation. Now as he strengthened and prepared himselfe for his apprehension, so wee should prepare our selves, for the time of our death; for if Christ which was the Sonne of God; prepa­red himselfe, much more ought wee, for he was strong, and full of holy courage and magnanimity, wee poore and weake; and besides that hee knew the time when hee should die, the place where, and the manner how: but we are ignorant of all.

First, we know not the time when, whether in the day or night, when we are yong or old, whether this yeere or the next. Secondly, wee know not the place where; whether we shall dye amongst our friends or foes, whether in the fields or in the house, whether on the sea or on the land. Thirdly, we know not the manner how, whether wee shall dye so­dainely or of a lingring disease; of the plague, or of the feaver; there­fore seeing we know none of these, we ought to prepare our selves, to repent of our sinnes, to get faith, patience and obedience, so to further our reckoning, for if Christ prepared himselfe by prayer and meditati­on, much more had wee need to prepare our selves. Marriners when they see a storme hang in the skie, they take downe their sailes, shut up their hatches, and make themselves fit to receive the storme; so when wee see a storme is ready to light on us, wee should fit our selves to re­ceive it. The prophet Esay, 2 King. 20. 1. told king Hezekiah that hee should set his house in order for he must dye; so because wee know not when it shall be, whether to day or to morrow, or the next day, therefore wee should be prepared for it, as Christ prepared himselfe for his apprehensi­on, so we should prepare our selves for our death.

Fourthly,Fourthly, the meanes and manner. the meanes and the manner how; the speciall meanes was Iu­des, as we may see in the second and third verses; other meanes there was, as the Priests, Scribes and Souldiers; but Iudas was the especiall meanes. In whom we observe foure things:

  • 1. His condition; he was a Disciple.
  • 2. What it was that moved him; the love of money.
  • 3. The manner of it; it was with a kisse.
  • 4. The issue and event; he went out and hanged himselfe.

First, his condition; hee was a Disciple, whom Christ had nourished in His owne bosome, fed at his owne table, was his treasurer, and carried [Page 180] the bagge; and yet for all this, hee did more than Pilate and the souldi­ers, none did worse than he: which may teach us, that there is none when they become evill worse than they, that have had a taste of Religion, take heed, that we doe not lose our taste; for saith our Saviour, Matth. 5. 13.Simile. If salt have lost his savour, wherewith shall it bee salted? other things though they have lost their savour and strength, yet they are good for something; but if salt have lost his savour, it is good for nothing: so if a man hath once had a little taste of Religion, and hath lost his taste, he is good for nothing, none worse than hee. It is in the life of Grace, as in the life of nature, we see as long as there is any life in a man, he is the goodliest and beautifullest creature,Simile. so that it delights one to looke on him, and converse with him, but if he be once dead, he is the loathsomest creature that is, wee cannot abide to looke on him: so it is in the life of grace; as long as there is any life of grace in him, he is an excellent crea­ture, but if once he have a lost his life and is dead, he is a most vile creature: therefore if men have a taste of grace and of Religion, let them make much of it and nourish it; for if they lose it, none bee so vile creatures as they.

Againe, Iudas was not a stranger, but a Disciple and one of the twelve; and that he should betray Christ, this was that grieved Christ and pier­ced His holy Soule: therefore Christ complaines of Iudas, and not of the Iewes, or of Pilate, or the souldiers; therefore this must teach us, that the sinnes of Gods people doe more grieve Christ, than the sinnes of the prophaner sort, as Ioh. 1. 11. Christ complaines that Hee came a­mongst his owne, and his owne received him not; if he had come amongst strangers then it would never have grieved him; but seeing that hee came amongst his owne and they received him not, this it was that grieved him: and so the Lord complaines, Hos. 4. 12. My people aske counsell of stockes and stones, and their staves teach them; therefore we that bee the people of God, must bee carefull that we doe not sinne, and so grieve the holy soule of Christ, for they be not the sinnes of the world, that grieve Christ, but the sinnes of beleeving Christians.

SERM. XVI.

MATTHEW 26. 14, 15.‘Then one of the twelve, called Judas Iscariot, went unto the chiefe Priests,’‘And said unto them, what will yee give me, and I will deliver him unto you? and they covenanted with him for thirty peeces of silver.’

THe second thing concerning Iudas (which wee are nowSER. XVI. to speake of) is,The second thing, what did moove Judas to betray Christ. what it was that moved him to betray Christ his Master: I answer, it was covetousnesse, and love of money, he comes to the high Priests and saith, What will yee give mee? This was a vile sinne to sell his Master, but yet there was nothing so vile but Iudas would doe it for love of money, and gaine, hee did that for thirty peeces of silver, that a Christian would not doe for a thousand worlds, therefore when the love of money and gaine possesseth our hearts, what is that we will not doe? A prophane and worldly man will doe that for a penny, that a Christian advisedly would not doe for a thousand worlds: Hence it was 1 Tim. 6. 10. the Apostle saith, that the love of money is the roote of all evill; for there is not any evill, but it will spring from this roote, which if the devill can plant into a mans heart, there is not any sinne or evill, but hee will draw a man unto; therefore let us take heede of this sinne, for we know not what evill it will bring us unto.

Now this covetousnesse of Iudas, is set out by a sale and bargaine that was made. In which wee may observe these foure things:

  • 1. The merchant that sold the ware; it was Iudas.
  • 2. The chapmen that did buy it; the Scribes and Priests.
  • 3. The ware; it was Christ the riches and glory of the world.
  • 4. The price, it was for thirty pence; the price of a slave.

First,First, the mer­chant. Who was the merchant: it was Iudas, he did that for thirty pence, that another would not have done for a thousand worlds; he first made a prey of his Masters money, and then of his Master; he was false in his Masters money, and now he is false to his Master: therefore men had need to beware of the beginnings of sinne, for if we give place to small sinnes, afterward we shall make no conscience of greater: That which the Apostle saith of one kinde of sinne, may be said of all, 2 Tim. 2. 16. Stay prophane and vaine babling▪ we may say of all sinnes, stay the begin­nings of sinne; we see in experience, when a man cleaves a blocke, hee [Page 182] will first enter it with small wedges, and then a greater, till at last hee bring it to shivers;Simile. so the Devill doth, he first enters us with small sins, and then with greater, till at last he workes our overthrow; for we see Iudas was first false in his Masters money, and then hee was false to his Master.

The second thing observed was,2 the Chapman that bought these wares; the Priests, The Chapman. who were covetous persons, they would not part from a peny for good uses, not give a penny to cloath the naked, to feed the hungry; as we see in the Acts, that a man lay at the gates of the Temple a long time, and they did not releeve him, and yet they could part with their money to betray Christ: So it is a corruption, that men are loth to part from any thing for good uses, and yet they will part from their money to vex a good Preacher, or a good Christian; so many can be content to part with their money, to buy Cards or Dice, but they will not part with any to buy a Bible; therefore, Hosea 2. 9. saith the Lord, I will re­turne and take away my corne in the time thereof, and my wine in the season there­of, and will recover my wooll and my flax, &c. because they bestowed it on Baal, on bad uses, to spend it on their lusts: we see the bad servant in the Gospell, that hid his talent in a napkin, when his master came to take ac­count of him, there came an extent to him, to take away his talent, and then to binde him hand and foot, and to cast him into utter darknesse: Now if this came upon him for hiding his talent, what shall become of those that abuse their talents, and put them to bad uses?

Thirdly,3 the ware he sold, Christ; the riches and glory of the world, the greatest treasure on earth,The Ware sold. in regard whereof, Paul counts all things to bee dung and drosse, and yet Iudas sold Christ for a trifle: so many men sell Christ, the riches of the world, for a trifle, because men doe not know the true value of Christ and of his graces, which if they did, they would not lose the possession of him for a thousand worlds, but they would take heed of the selling of Christ. Now this ware was unlawfull to be sold; for the Canon Law saith, that it is unlawfull to sell a spirituall thing; ther­fore Saint Peter saith to Simon Magus, when hee would have bought the holy Ghost with his money, thy money perish with thee, Act. 8. Now Christ is the fountaine of all spirituall things, therefore to sell him it was un­lawfull.

Secondly, the Canon Law saith, that it is unlawfull to sell that of which the right belongs to another: If a man have right unto a thing, he may sell it, but Iudas had no right to sell Christ, for he was to dispose of himselfe; saith he, I have power to lay downe my life, and I have power to take it up againe: And therefore seeing hee was to dispose of himselfe, it was unlawfull for Iu­das to sell him.

Thirdly, as Divines say, there be things of inestimable value and prise, which nothing in the world can countervaile, therefore to sell those things it is unlawfull.

As first,1 the gifts and graces of the Spirit, as Acts 8. Simon Magus would have bought the Holy Ghost.

Secondly,2 the kingdome of heaven is unlawfull to be sold, for Mat. 13. [Page 183] it is likened to a pearle, that a man goes and sels all that he hath to buy.

Thirdly,3 the Soules of men be unlawfull to be sold, as Matth. 16. it is said, What shall it profit a man to win the whole world, and lose his soule; all the world it not comparable to it?

Fourthly,4 to sell the loving favour and kindnesse of God is unlawfull, as in the Psal. 63. 3. saith David, Thy Loving kindnesse is better than life: to sell a mans life is unlawfull, for as the Devill saith of Iob, Skin for skin, and all that a man hath he will give for his life; surely nothing in the world was comparable to Christs life, therefore to sell him it was unlawfull.

Lastly,5 very nature abhorreth, that a man should be sold to punish­ment and paines; it had beene much if Christ had beene sold for a slave; but that he was sold to the greatest paines and torments, the paines of the Crosse, this was the greatest indignitie that might bee; Iudas is con­demned of all men, for selling his Master for thirty pence: But, O what doe men now, but even sell heaven and happinesse for a penny matter, for a little profit and pleasure; and although men cannot sell Christ to the Priests, yet they sell their soules to the Devill for trifling things; therefore when men will be readie for a little pleasure or a little profit, for a penny matter to sell heaven and happinesse, what doe they but sell Christ? Now in all our bargaines we should consider two things:

  • 1. What we gaine.
  • 2. What we forgoe.

It may be we may gaine a little wordly ease and peace, and lose our peace with God; we may gaine favour with men, but lose favour with God, and then we make but a bad match, for his favour is more worth than all the world besides; therefore the world makes but a bad match of this to forgoe Christ, heaven and happinesse, for a little transitory and fading things of this world; so Iudas match was but a bad one, to forgoe his Master for thirty pence.

Fourthly,4 What the price was; he was sold for thirtie pence, the price of a slave; if he had sold him for thousands,The Price. the sinne had beene lesse; but to sell Christ, the riches and treasure of the world, for a trifle, for thirty pence, this made the sinne the greater. Now these peeces of silver in Hebrew, bee Shekels, of which there be two sorts, the Shekels of the San­ctuary, and the common Shekels, Distinction of Shekels. as we may see, Levit. 27. 25. and Numb. 3. 47. Now the Shekels of the Sanctuary were double the weight of the com­mon Shekels, halfe as much more; to teach us, that in all the matters of Religion, we must give God down-weight; as he gives us down-weight of his blessings, so we must give him downe-weight of our service and dutie that we are to performe unto him. Now the ordinary and com­mon Shekel, was but fifteene pence; so the price that Christ was sold for was the price of a slave: And this was done to fulfill the Scripture, Zech. 11. 12. So they weighed for my price thirtie peeces of silver; and the Lord said unto me, Cast it unto the Potter, a goodly price that I was prized at of them; and I tooke the thirtie peeces of silver, and cast them to the Potter in the house of the Lord.

Now there be two reasons why this price is specified:

[Page 184] First, seeing Christ stood in our roome and place, and tooke on him our sinnes,1 it was to teach us, that God esteemed no better of us, than slaves; therefore howsoever we set an high price of our selves, yet wee were no better than slaves in Gods account.

Secondly,2 to shew the great sinne of Iudas, that he would be so vile to sell Christ for a trifle. Esau is condemned of all men, that he would sell his birth-right for a messe of pottage; Heb. 12. 16. and Prov. 28. A wicked man (saith Salomon) will transgresse for a morsell of bread; every little matter will make him sinne: I know all men condemne Iudas for selling his Ma­ster for a trifle; but how much may we be condemned, to sell heaven for trifling things: Indeed we cannot sell Christ to the Priests for thir­tie peeces of silver, but yet wee sell our soules to the devill for a penny matter, a little pleasure or profit; therefore, in this what doe we but as Iudas did, sell Christ for a trifle? God give us eyes to see it, and hearts to abhorre it.

Thirdly,3 The manner how Iudas betrayed Christ; with a kisse, a signe of great love and friendship; and therefore Christ saith unto him,The Manner. Luk. 22. 44. What doest thou betray the Sonne of man with a kisse? I would it were not so still, that men kisse religion, and yet betray their brethren; kisse reli­gion at the Church, and yet betray it at home in their bad life and con­versation.

Fourthly,4 The issue and event; When he had sold his Master, and had but a little comfort:The Issue and event. First, he bringeth the money againe to the Priests, he could not abide it: which may teach us to take heed how we come by our money,1 if we come by it well, we may have comfort, but if bad­ly, it will one day lye as heavie as leade on a mans heart.

Secondly,2 Iudas he comes and confesseth his sinne to the Priests, and then he went and hanged himselfe, he thought to have carried the matter closely, and now he discovered it in the Temple: Which may teach us, that if we sinne against God, though we thinke to carry away the matter closely and cunningly, yet there will come a time when we shall disco­ver the matter our selves, and make it knowne, and say, I have beene a drunkard and a bad liver, I have beene a whoremaster, a covetous per­son, and a deceiver of my brethren: And as meat that is eaten by a weak stomacke cannot be at rest till it be up againe;Simile. so a man cannot be quiet many times till hee have discovered all his sinnes himselfe; this is the property of a bad conscience, that it will egge a man to commit sinne, and when he hath sinned, then it wil never be at rest till have it brought a man to desperation; Revel. 20. 12. it is said, that Iohn saw the dead both great and small stand before God, and the bookes were opened, that is, their con­sciences; For howsoever mens consciences may be sealed for a time, that they cannot see their sinne, yet one day they shall be opened, and all the sinnes they have committed brought before them: O what a fearefull thing will this be,Simile. we see Iudas did but reade, as it were, a leafe or a page of this booke, nay, he read but (as it were) two or three lines and could not endure it, but goeth out and hangs himselfe; if it be so fearefull a thing to reade but a leafe or a page, how fearefull will it be when a man [Page 185] shall reade every leafe and page in the booke? Men that be of trades, when they come to places of search, they be unpackt,Simile. and their fardels opened, the searchers come and looke upon their ware, when if they finde any false ware there is a forfeiture made of it: So wee doe, as it were, in this world packe up our wares in a fardell in our conscience, and when we shall stand before God at the day of judgement, then our far­dels shall be opened, and if there be found any false wares, sinnes that we have not repented of, we may looke for that fearefull sentence, Goe yee cursed, &c. And therefore every one should take heed what he packs up in his fardell, seeing it shall one day be opened.

Having spoken of the Meanes of apprehending Christ, wee are fur­ther to speake of the Manner, which is laid downe in three Actions:

  • 1. In the taking of Christ.
  • 2. In the binding of him.
  • 3. In the leading him away; first to Annas; then to Caiphas.

First, the taking of Christ; and here two things are implied:

First,First, in his ta­king, two things. The marvellous obduration of the Iews, for it was a strange thing that they had the heart to take Christ,1 notwithstanding they saw the works of his Power, The Iewes ob­duration. and of his Mercie. First, of his Power, for so soone as he said, I am he, they straight went backward, and fell to the ground, and were fully confounded. Secondly, the workes of his Mercy, in that whereas hee flang them downe, yet he let them rise againe; whereas he did but cast them to the ground, he might have cast them to hell; and when Peter had cut off Malchus eare (being the busiest to take Christ) he sets it on againe, and healed it, and yet for all this, they lay hold on Christ, as soon as they were up again, although they had felt the power of Christ, and had seene the workes of his mercy, yet they would not be stopped in their course: Which may teach us, what a fearefull thing it is to have a hard heart, that nothing then can stop and stay a man in the course of sinne, neither the judgements nor the mercies of God; for as we see at this day, though God cast many downe to the ground, as it were into their sicke beds, and hath graciously raised them up againe, and as hee healed Malchus eare, hath healed them, yet they straight-way stretch out their hands to sinne against God, and to grieve him: therefore wee see, when a mans heart is obdurate and hardened with sin, nothing will doe him good; so it was in Pharaoh, Exod. 8. 15. His heart was hardened, and he harkened not to them as the Lord had said; so likewise, Numb. 16. wee see the great judgements that befell Corah, Dathan, and Abiram, that the earth did cleave and swallow them up, so that all the people fled away at their crie, and yet (the next day after) on the morrow, all the multitude of the children of Israel did murmure against Moses and Aaron, saying, Yee have killed the Lords people, &c. Hence we may learne, what a fearefull thing it is, to have a hard and obdurate heart, nothing will move it, neither the mer­cie nor the judgements of God: therefore let us pray to God to keepe us from this fearefull condition, and to give us a soft heart, that when he hath laid his judgements upon us, wee may be bettered by them, and [Page 186] when we taste of his mercies, we may be moved with them and brought to repentance.

The second thing implied in the taking of Christ,Secondly, a me­ditation of the last Iudgement. is, that as he was taken of the Iewes, so this should put us in minde of the fearefull taking at the last day; for looke how Christ was taken in the Garden, so every unrepentant sinner shall bee apprehended at the day of Iudgement, the drunkard for his drunkennesse, the swearer for his swearing, the whore­master for his whoring; and so all unrepentant sinners shall be appre­hended, yea, and it shall be in a more fearefull manner than Christs was; For first,1 he was apprehended of the wicked Iewes, wee shall bee of the Angels: Secondly,2 he was brought before the barre of an earthly Iudge, but we shall be brought before the barre of the heavenly Iudge, which doth not only judge of the outward deeds and actions, but of our hearts and thoughts; so hee saith, Revel. 2. 23. Then all the Churches shall know that I am he that searcheth the reines and hearts.

Thirdly,3 he was apprehended to temporall paines, but the wicked shall be taken to eternall torments; as it is said, Marke 9. the worme that never dieth; there shall be no end of their torments: And this shall be the fear­full apprehension of the wicked at the day of Iudgement: wherefore, as the Apostle Saint Paul, 2 Cor. 5. 11. saith, Knowing therefore the terrour of the Lord, Simile. we perswade men, &c. So say I, knowing of this fearefull appre­hension of the wicked, at the last day of Iudgement, we perswade men to repent them of their sins, and to please God, that So they may avoid it: If a man heare that the Kings Writ is comming out against him, to arrest and carry him away to prison,Simile. hee would surely make friends to stay the Processe and Writ; so, when we heare to know, that there is a Writ against us from heaven to come upon us, we must labour to stop it, and send up our prayers to God to stay his judgements, that so we be not farther vexed with them: thus the taking of Christ, should put us in minde of the fearefull taking of the wicked at the day of Iudgement.

The second was,2 the binding of Christ; one would not thinke that the Iewes would have bound him,The binding of Christ: three reasons of it, in regard of mans intention. seeing he was so willing to be taken that he offered himselfe; yet there be divers reasons thereof, in regard of the Intention both of Man and of God; and first in regard of the Intention of man, I will give you these three reasons:

  • 1. For paine and punishment.
  • 2. For caution and securitie.
  • 3. To put the more shame, and disgrace upon him.

First,First, for paine and punishment. it was for Paine and punishment; so Paul in his persecution bound them that called upon the Name of the Lord, it was for punishment and for paine; and so Christ was bound in regard of both: Most thinke they can never be too harsh to Christ, and to his members, and never tender enough to themselves and to others; but these shall bee put to all the paines: So we see, Psal. 105. 18. it is said, that Iosephs feet was in the stocks, and the irons entered into his soule; that is, they entered into his live-flesh; so Heb. 11. it is said of the faithfull, that some of them were sawne in sunder, some racked, some were stoned, and put to the greatest extremity that might bee; [Page 187] Theeves, and murtherers and vile persons, can finde favour and mercy, but Christ and his members can finde none at the hands of the world.

Secondly,Secondly, for the more security. it was for caution sake and security; because they would hin­der him in his flight, and so keepe him safe; for this cause Peter, Act. 12. had chaines laid upon him, to abate his force that he should not hurt or resist them, and so Sampson was bound: now none of these reasons could move the Iewes to binde Christ, for though he might have escaped, yet he came and did offer himselfe, and when they were downe on the ground, Christ might have escaped and would not; therefore there was no cause of feare: but this is the property of a bad conscience to be afraid, when there is no cause of feare: especially of Christ and his servants.

Thirdly,Thirdly, to put the more dis­grace upon Him. it was to put the greater disgrace and shame upon him: therefore seeing Christ was content to have disgrace and shame put upon him for us, we should be contented to suffer the like for him and for holy Religi­on: now seeing Christ was contented to have disgrace and shame put upon him for us, though he was God, and wee men, he the Creator and we the creatures, hee our Lord and we his servants, hee holy and we un­holy, therefore let us be contented to be ashamed and disgraced for him; saith the Apostle Paul, I am not ashamed of the Gospell of Christ, &c. So let every one of us say, I am not ashamed of Christian and holy Religion: And these be the Reasons why Christ was bound, in regard of men.

Now as Christ was bound in regard of men,Secondly, Hee was bound in re­gard of God: for three causes, so hee was bound in re­gard of Gods intention: and that for three causes, first, To sanctifie the bounds of his servants, that if any should suffer for his cause or for Religion, his bands might bee sanctified to them:1 if wee suffer with Christ, then our sufferings become the sufferings of Christ, he sitteth at one end of the ballance, and we at the other; Act. 26. saith the Apostle, for the hopes sake of Israel I am bound with this chaine; And Phil. 1. 13. So that my hands in Christ are manifest in all the palace, and in all other places. This may give comfort to man in bonds and in affliction, that by the meanes of Christs bonds, they are sanctified to him, this is the first cause why Christ was bound in regard of Gods Intention.

Secondly,2 To teach us the desert of our sinnes; for as Christ was bound and fettered for us, so wee deserved to bee bound with the chaines of e­ternall condemnation, and to be led away, that we should never see God: Esai. 53. 5. saith the Prophet, The chastisements of our peace was upon him, he stood in our roome and place, and therefore looke how the Iewes tied and bound Christ, so we deserve to be tyed and bound with the chaines of darknesse for ever: wee see how many a man goes jesting up and downe, and does not consider how Christ was bound and chained; but know thou whosoever thou art, this is thy desert for sinne, if God should draw out the arme of his justice against thee, and give thee thy due de­serving punishment. It is the speech of the holy man Ieremie, It is the Lords mercy, that we are not all consumed, it is his mercy, that we have a house to put our heads in, a bed to lye in, one bit of bread to eate.

Thirdly,3 Christ was bound, that wee might be loosed; his binding is our loosing, for he was in our roome and place; now in that Christ hath suf­fered [Page 188] and was bound for us, wee are freed, the old debt cannot be requi­red of us, for (as the Lawyers say) if the debt bee paid of the surety, in good dealing it cannot bee required againe. Now there bee two kinds of chaines, that Christ doth free us from.

  • 1. The Chaine of Condemnation.
  • 2. The Chaine of Corruption.

First, the chaine of condemnation; First, the chaine of condemna­tion. for (as Divines say) the guilt of sinne, is the binding of a man to answer at Gods judgement barre for it; and therfore every sin that a man committeth,Simile. is a spirituall chaine, to binde him to answer for it; and as poore prisoners goe bound in fetters and chaines to answer at the sessions, so a man goes bound in chaines by his sinnes to answer at Gods judgement seate. Now by Christ wee are fre­ed from these chaines so soone as wee are converted, and lay hold on Christ: as Rom. 8. 1. There is no condemnation to those that bee in Christ: some paine there may bee,Simile. as when a jaylor comes to knock off a priso­ners irons, it may be he may wring him this way and that way, and that may be more paine to him than his chaines were before; yet he is well contented with it, because it is to free him; so when we bee converted to God and lay hold on Christ by faith, when the chaines of condem­nation be a knocking off, we may have more trouble of conscience than before we had, but because it is to free us, we should be content with it; it will not last.

Secondly,Secondly, the chaine of corrup­tion. wee are loosed from the chaine of corruption, and of our sinnes; for as a man that is fast chained and bound cannot stirre, move, goe,Simile. or doe any thing; so when men bee bound in their sinnes they can­not performe holy duties and services to the Lord; therefore, canst not thou pray nor performe any good duty to God? then thou art not yet freed of thy chaines of corruption, for those that Christ hath redeemed, he hath redeemed to serve him, in holinesse and righteousnesse, Luk. 1. 51. Rom. 6. This is alwaies a consequent of the former, therefore if thou bee still a swearer, a drunkard, a deceiver, or a bad liver, thou art not freed from the chaines of condemnation, therefore wee must labour to bee freed from the latter chaine, and then wee shall be sure to bee freed from the former chaine.

Againe, seeing Christ was contented to bee bound of men, wee should be contented to be bound of God; Ezek. 4. 8. saith the Lord, Sonne of man, Simile. I will lay bands upon thee; so the Lord hath put bands and holy ties upon us; for every time we goe to the Lords Table, wee binde and tye our selves to the Lord in holy vowes and resolutions to serve him: Psal. 118. 27. The beasts that were sacrificed were bound to the hornes of the Al­tar, that they should not start away for feare of the bloody knife; so we should be content to binde and tye our selves to God, by all the ho­ly bonds and ties that may bee, that wee doe not start away from Gods service, in trouble and temptation.

The third thing is,Thirdly, Christs leading away. the leading away of Christ; first, to Annas, then to Caiphas. Now as Christ was led up and downe, and tossed from place to place; so we deserve to be tumbled, and tossed from place to place; [Page 189] not to have an house to dwell in, nor a bed to lye in, nor to have any resting place, for thus was Christ tossed up and downe, first to Annas, then to Caiphas; and what was the manner, how did they lead him, quietly (as his behaviour deserved?) no [...]ut as Marke sheweth, they led him away in so great rage and fury, that a good man hearing of it (being in the dead time of the night) rose up and followed him in his shirt; whom when the souldiers saw, they straight-way laid hands on him, so as the man lost his shirt, and fled away to save himselfe; which the Evangelist notes to shew the extremitie that they used, they were so furious, that they would not suffer a naked man to follow Christ, but they would straight-way lay hold on him: Thus we may see what a deale of labour, and pain, and toile it cost Christ to redeeme our soules, that so we seeing it, may not sell our soules to the Devill for a little ease, pleasure, or profit: Doe thou but consider, whosoever thou art, that Christ doth speake unto thee in the way of his passion; O man, O wo­man, for thy sake was I taken of the Iewes, bound, led away to be judged, killed and said in the grave; therefore seeing it cost me such a deale of paine and labour to redeeme thee, doe not sell thy soule for a little mat­ter. But in this story of the naked man, foure things are to be con­sidered:

  • 1. A description of the person.
  • 2. A declaration of his love.
  • 3. The rage of the souldiers.
  • 4. The escape he made.

First, A description of his person; there is great question who this young man should be,1 some of the Fathers take it to be Iames, the Lords bro­ther, because he went in a linnen garment,The Person. for they say, he was one of the Priests: To this I answer, that it could not be Iames, for these two rea­sons: First, because in the verse going before, it is said, that all the Disci­ples of Christ fled; Now Iames was one of his Disciples, and therefore it could not be he: Secondly, although the Priests did weare linnen gar­ments, yet they but weare them in the Temple; when they went out, they did plucke them off, Ezek. 44. 19. therefore it could not be Iames: some others thinke it was the Evangelist Iohn, as Chrysostome and Grego­ry; but it could not be he, because Iohn did follow Christ into the high Priests Hall, Iohn 18. 15. But this man did flie away: And therefore I take their opinion to be most probable, who thinke it was a good young man, that dwelt thereabouts, that hearing such a stirre and adoe about the taking of Christ, did arise to see what would become of him; but what ever he was, we finde him thus described.

First,1 he is said to be a young man that did follow Christ; To teach us that young men must looke after Christ,A Young man. and be followers of him: So the Wise-man, Eecles. 12. 13. Remember thy Creator now in the dayes of thy youth: And Psal. 119. 9. Wherewithall shall a young man cleanse his way? by taking heed there unto according to thy Word: So wee see that young men should look after Christ; it is the sinne of this age, that such never looke after Christ, but regard their ease, liberty, pleasures and profits; they [Page 190] care not for Christ, they are no followers of him; Hos. 12. 3. we may see that Iaakob did strive for the birthright in the wombe; so men must strive to follow Christ when they be young, for no man can come too soone; We see when men ingrave letters on a tree,Simile. as the tree groweth greater, so will the letters; so labour thou to put the seeds of grace into thy childe when he is young, and hee will grow in grace, as hee growes in yeeres.

Secondly,2 it is said, A certaine young man; he was no great man of note, there was no fame of him, he was an obscure man; and yet he did follow Christ when his Disciples fled: Which may teach us, that if the Spirit of grace be in us, at one time or other it will shew it selfe in us; Iames 2. it is said, shew me thy faith; for if a man have true faith, it will shew it selfe at one time or other; this man was but an obscure man, and yet hee fol­lowed Christ when all his Disciples were fled; so it falleth out some­times, when great professors fall away in the time of trouble, then weak ones shew their religion and be followers of Christ; as Iohn 19. we may see that Ioseph of Arimathea was a close Disciple, and yet when all the Disciples fled, he goeth to Pilate boldly, and begged the body of Christ: Which is an excellent comfort, that if the worke of grace be in us, it will shew it selfe at one time or other.

Secondly,2 The declaration of his love, and that is seene in his actions: First,The declaration of his Love. that he did start out of his bed and come to Christ, for although he were in his warme bed, in a cold night, fast asleepe about midnight, when he had but a little inkling of him,1 he starts out to follow Christ: Which may teach us, that if we truly love Christ, it is not our warme beds that can hold us, nor our pleasures, profits, or ease from following him; so we see, Luke 19. Zacheus, when he heard Christ should come by, gets him up to a tree to see Christ, because of the presse of the people; and so Mary, when she heard Christ in the house, she could not hold, but went out to meet him; so the Church, Cantic. 5. 6. when Christ had given but a knocke at the doore, shee runnes out after him, and could not be at rest till she had found him: Thus where there is true grace, or love, they will make declaration of it; and where there is a presence of Christ in grace and goodnesse, it is not their warme beds, nor their houses can hold them, but they will follow after Christ, where his presence is, there they delight to be; therefore when it is not so with us, but every little matter will hold us from Christ; this doth shew that our hearts are not possessed with the true love of Christ.

The second Action,2 wherein he declares his love, was, that hee fol­lowed Christ; he did not follow the souldiers; and this his love will be more perspicuous, if we consider it in these three circumstances:

First,1 that he followed Christ when he was in bonds, when he was taken of the high Priests, and of the wicked Iewes; not in the time of peace and libertie, but in the time of trouble and danger, when the greatest dis­grace and infamie was upon him: which may teach us, that it is an easie matter to follow Christ in the time of peace and libertie; but to follow him in the time of trouble and danger, this doth shew the true love of [Page 191] Christ; Revel. 2. 8. the Church of Smyrna is commended for keeping his Name, and that shee denied not the faith, even in the time of trouble, when Antiphas, Gods faithfull servant was slaine; so the Church, Psalm. 44. 17. All this is come upon us, yet have we not forgotten thee, neither have we dealt falsly in thy covenant, our heart is not turned backe, &c. So it is a hard matter to follow Christ in the time of trouble and danger, but easie to follow him in the time of peace; we see when a floud comes, (as I have shewed you before) it will carry away sticks, and strawes, and such like, but such things as are rooted, as trees and the like, they stand fast, and move not; so when trouble and persecution comes like a floud, all that be not rooted and grounded in the truth in carries away; but if men be rooted and grounded in grace, then they stand and are not moved, nor carried away: this commends the love of the young man to Christ, that it was not in the time of peace, but in the time of trouble.

Secondly,2 he did follow Christ, when all his Disciples fled, which were the great preachers and professours of his name: This may teach us that although wee see great preachers and professours fall away and decline from God, yet we should follow him and sticke to him; therefore we are not to depend upon any mans person whatsoever: For if a man have felt the worke of Christ in him, though all forsake him, yet he will fol­low him: we see in the Gospell, the man out of whom Christ had cast out a devill, when all the countrey forsooke him, yet this poore man did follow Christ still; so if Christ have cast out the devill in us, though all should forsake him, yet we should follow him.

Thirdly,3 he followeth Christ in his shirt, when he had nothing on but a shirt or a linnen garment, and that in a cold night too, when Peter was glad to goe to the fire; but it is our daintinesse and nicenesse, that wee cannot follow Christ, except it be in our warme beds, and in our cloaths; if we be punished and want, then we cease, every little matter will keep us from following of him; this is the reason why men doe not come to Church, in the Summer it is too hot, and in the Winter we stand with Christ for small matters, for a drop of water, when hee hath not stood with us for great matters, but hath shed forth streames of his most pure bloud for us: thus this young man did declare his love to Christ, that he was contented to follow him with any inconvenience; so we, if we had tasted of the power of Christ, wee would be contented to follow him, notwithstanding any inconvenience.

The third thing was,3 The rage of the souldiers, that when they percei­ved him to be a favourer of Christ,The souldiers rage. they straight-way laid hold on him: This is the rage of the world still, that if men be friends to religion and favourers to that, they straight-way lay hold on them; but let a man be a drunkard, or a swearer, or a prophane person, they will never touch him; Act. 9. it is said, that Saul bound all them that called on the name of the Lord; this was matter enough to binde them for: So in Tertullians time, if men were friends to religion, O this man is a good man, this man is a Christian, a lover of religion; thus they reproched him, this is the en­tertainment, that Christ and his servants have in this world; therefore [Page 192] it is good to take that counsell that Christ gives us, that wee must doe like the wise builder, Matth. 7. consider before-hand what his building will cost him; so we should consider what it may cost us when we enter upon religion, it may be it will cost us our libertie, our goods, our peace, nay, it may cost us our lives.

Fourthly,4 His escape, he left his garment and fled: here is a question made, whether this man did well to flie?His escape. I answer, he did well, for a man may flie in two cases:

  • 1. When he hath not a calling to stay.
  • 2. When he hath not sufficient strength to suffer.

Now this may teach us an excellent point of wisdome; this man was rather contented to lose all his garments, and flie, than to betray Christ, and to lose the peace of a good conscience; so if men finde not sufficient strength to suffer, rather than they should betray religion, and lose the peace of their conscience, let them rather lose their coat and shirt; as Ioseph, we see, rather than he would lose his honesty, he would lose his clothes; so we, rather than lose the peace of our conscience, let all other things fall to the ground:Simile. As a man in a shipwracke, hee never thinkes of his losses, but is well contented if hee can save his life, hee is thankfull to God, and rejoyceth that he himselfe hath escaped; so when the time of trouble and persecution is, let us not thinke of our losses, if we can escape with the peace of our conscience, let us bee thankfull to God; it is the course of the world, that if any strange disease fall upon their children, or their cattell, they say they are bewitched, when as in­deed it is their sinnes that doth bewitch them; and what doe they then say? they have been damnified by a bad witch, therefore they must goe to a good witch to have helpe, and sometimes they doe so, losing there­by the peace of their consciences; but rather than we should doe so, let us lose children, and cattell, and all, before we lose Gods favour and the peace of conscience; Matth. 10. our Saviour saith to his Disciples, Bee yee wise as Serpents: Now this is the wisdome of the Serpent, that he will take a wound any where rather than on his head, because life lieth there; so rather than we should lose Christ, let us lose all, because Christ is our life: Thus this young man teacheth us wisdome, who rather than hee would betray Christ, lost his garments, and ran away.

SERMON XVII.

MARKE 14. 55, 56.‘And the Chiefe Priests and all the Councell sought for witnesse against Iesus, to put him to death, and found none.’‘For many bare false witnesse against him, but their witnesse agreed not together.’

THe Apprehension of Christ we spake of the last day:1 Now wee are to speake of his Arraignement; SERM. XVII. for though Christ might have beene killed in the tu­mult, yet he was preserved.Before whom he was Arraigned. In the Arraignment of Christ, we observe three things:

  • 1. The persons, before whom he was Arraigned.
  • 2. The causes for which he was Arraigned.
  • 3. The manner of his Arraignment.

First, The persons before whom he was arraigned, Annas and Caiphas, the two high Priests; it is worth our observation that these Priests were ga­thered together early in the morning, for they could not be at rest, till they had apprehended and condemned him; no question there were a number of other Priests with them at the same time, who would not in all probabilitie have beene hired for any money to come out of their warme beds to have done good; but to condemne Christ they are up all night, and that a cold night too: so it is a corruption still, that men can­not abide to sit up about any good duties of religion, to repent of their sinnes, to pray to God; to speake of good things, then they are asleepe straight, but to sit up long at dice and cards and other pastimes, this is their delight: Luke 5. we see the Disciples, when they were fishing, they could hold out and not sleepe, but when they came to pray with Christ in the Garden, they were straight asleepe, and there also, Matth. 26. Iu­das he slept not, but was busie about his market, with the Priests consul­ting to take him; it is said of such, Prov. 4. 16. That they cannot sleepe, ex­cept they have done evill, and their sleepe departeth except they cause some to fall.

Now this diligence in the Priests, should teach us diligence in the performing of good duties, for if they would spend whole nights to bring their wicked purposes to passe, oh how diligent should we be to performe service to God: Marke 1. 35. we see our Saviour arose early in [Page 194] the morning to pray, and yet how slow are wee who cannot get up an houre after Sunne in the morning to performe good duties?

Secondly,Secondly, the causes why Christ was ar­raigned. the causes why Christ was arraigned, were three: first, that wee might not be arraigned and condemned as the day of judgement; for he stood in our roome, interposed himselfe for us, and was contented to be ta­ken of the Iewes,1 to be led away, arraigned and condemned, and to dye for us; therefore a Christian beleever may have comfort, that seeing Christ was arraigned for him before men, hee shall not be arraigned be­fore God, as Rom. 8. 1. There is no condemnation to them that are in Christ Iesus, &c. and againe in the same Chap. vers. 35. Who shall lay any thing to the charge of Gods chosen? It is God that justifieth, who shall condemne? so Ioh. 3. He that beleeveth in me shall not perish, but shall have everlasting life: therefore if we beleeve, we have a certificate from God that wee shall not bee condemned: when the devill is ready to accuse us, and to say thou art a vile sinner, and thou must come before God, to bee arraigned and condemned for thy sinnes, we must not deny the matter, but say, it is true Sathan, I am a great and grievous sinner against God, but Christ was arraigned and condemned for me, and though I suffer not in my owne person, yet Christ hath for me, and therefore it shall not be re­quired at my hands.

Secondly,2 that he might have compassion, and pitty on them that suffer, and be arraigned for good causes; as Heb. 4. 15. saith the Apostle, For we have not an high Priest, that cannot be touched with the feeling of our infirmities, but was in all things tempted in like sort as we are, yet without sinne: therefore seeing Christ was arraigned, doe not thou doubt, but if thou bee arraig­ned for a good cause, Christ will releeve thee and shew compassion on thee; as Pauls experience was 2 Tim. 4. 17. And I was delivered out of the mouth of the Lion, &c. This hath made good men confident to hold out in trouble, as Dan. 3. when the king would have had the three Children to have worshipped the image, which hee had made, say they, we are not carefull to answer thee in this matter, behold our God whom we serve is able to de­liver us: so Act. 4. when the Apostles were brought before the go­vernors, and forbidden to preach, they said, They could not but speake the things they had heard and seene: therefore (as Saint Cyprian saith,) a Chri­stian may be killed, but cannot be overcome; because he that is in them is greater than he that is in the world.

Thirdly,3 that we might set up a throne in our owne hearts, and arraigne our selves of sinne; for Christs arraignement must teach us to arraigne sinne, as he was killed, so we must kill sinne, as Christ was buried, so wee must bury sinne, to which purpose it is said, 1 Cor. 11. 31. If we would judge our selves, we should not be judged of the Lord; so our judgement is to prevent the judgement of the Lord. Thus many good men have in holy Scripture arraigned themselves,Iob 9. 20. as Iob, If (saith he) I should justifie my selfe, yee then would condemne me: David, 2 Sam. 24. 17. It is I that have sinned, but these sheepe what have they done? so the Church Esai. 53. wee are all like sheepe, that are gone out of the way. To this purpose is that of Chry­sostome; If thou wilt be a Iudge, set up a throne in thine owne heart, and [Page 195] arraigne thy selfe, God hath not made thee a Iudge of another man, but of thy owne life: thus the arraignment of Christ should teach us to arraigne our selves.

Thirdly,Thirdly, the manner of his arraignment. the manner how; judicially under a colour of law, as if they did intend justice, whereas they intended nothing lesse, under this co­lour they condemne the innocent: and I would it were not so still in the world, that under the shew of law, they destroy the innocent: that it was so of old appeares, 1 King. 21. where Ahab killed Naboth under colour of law, and Act. 7. 23. Steven was before Ananias; yea and now also are there a number of such Caiphas's in the world, that will say they doe nothing but law, and yet under the colour thereof destroy the innocent: but this may be a comfort to a Christian, that though he be condemned in the court of man, yet hee is cleare in the great court of God, where he shall be acquitted from all unjust taxations. Now there be foure testimonies of Christs innocency.

First,Foure testimo­nies of Christs innocencie. that they sought picked matter against Him, they had none before they had taken him, now they seeke matter against him, and therefore they examine him of his Disciples, and of his Doctrine; thinking thereby to picke out something that they might lay to his charge, and finde him guilty thereupon: but hee who was the wisedome of the Father, staves them off, and keepes them from taking any occasion from his words, by his wise and discreet answer; as shall appeare if we take into considera­tion these two things:

  • 1. His holy concealement.
  • 2. His holy defence.

First,First, his con­cealement. for His holy concealement he doth not discover his Disciples, but answers onely for his Doctrine; not a word of them; hee might have said, One of them betraied him, and another had denied him, and that they all fled from him, and ranne away; but because he could not speake any good of them, therefore Hee rather would say nothing; would to God men would thinke of this, when they speake of their neighbours, if they cannot speake any good of them, rather not to speake at all: but it is a corruption in nature that men had rather speake of their neighbours vices, than of their vertues, contrary to that pre­cept, Tit. 2. to speake evill of no man.

Secondly,Secondly, his defence. His holy defence, he defends his doctrine, and sends them to al the common people, that they might testifie of it; saith hee, I spake openly to the world, I ever taught openly in the Synagogues and in the Temple, whither the Iewes resorted continually; And in secret places have I said nothing; aske them that heard me, he cared not who should judge him, though if were his enemies: which should teach us that wee should so live, as that our enemies can have no just cause against us; so Paul carried him­selfe, 1 Thes. 2. 10. Yee are witnesses, and God also, how holily, and justly, and unblameably we behaved our selves amongst you: and the Prophet 1 Sam. 12. 3. Behold (saith hee) here am I, witnesse against me before the Lord, and be­fore his annointed, whose exe have I taken, &c?

Secondly,2 that they sought for witnesses against him; there were enow [Page 196] of witnesses for him, but they seeke for witnesses against him; if they had asked Nicodemus, he could have told that no man could have done those miracles, except God were with him. So if they had asked the blinde man Ioh. 9. 33. or the people, Mark. 7. 37. they would have told them, Hee hath done all things well: or the officers and sergeants, and they would have answered, Never man spake like this man, Ioh. 7. 46. they might have found enough to cleare Christs innocency, but they were bent the other way.

The third was,3 that they got witnesses, but their witnesses did not agree; for howsoever the Priests had plotted the matter, and put into their mouths, yet they disagreed; so let men take heed, how they bee false witnesses, they may plot the matter and yet be confounded in their speech, and so bring a reproch to themselves: and let such remember what is written, Prov. 19. 9. That a false witnesse shall not be unpunished, &c. Now the Evan­gelists declare the matter further by an example of two false witnesses, that came in against him, the one alleaging this man said, I can destroy the Temple of God, and build it againe in three daies; Marke relates it, we heard him say, I will destroy this Temple that is made with hands, and in three daies I will build another made without hands. Now the Spirit of God calleth them false witnesses, for though Christ spake some such words, yet it was contrary to this sense and meaning; for they spake of the materiall Temple, and Hee of the Temple of his body. And this must make us take heed how we report the words of Christ, lest wee be false witnes­ses against him, as the Papists are, who literally taking these words, This is my body, say, that the bread is the reall body of Christ, as he was borne of the Virgin Mary; Christ meaneth spiritually, that it is a signe of his body; though they take it for the materiall body of Christ; so al­so the Arrians are false witnesses because Christ saith, My father is greater than I, they say Christ is not equall with the Father: but he spake in re­gard of his humanity.

The fourth testimony of his innocencie was,4 that Hee was condemned for the truth; for he said, he was the Sonne of God, as he was indeed, and so he died an innocent man. But why doth Christ inlarge this answer: for two causes:

  • 1. To comfort himselfe.
  • 2. To terrifie his enemies.

First,1 to comfort himselfe; that howsoever hee stood now as a poore prisoner arraigned and condemned at their barre, yet one day they shall come before him, to be arraigned of him; there he doth comfort him­selfe with future glory: now as Christ did comfort himselfe even so should all Christians in the time of their afflictions, when they be sicke, poore and in distresse, whatsoever thy estate be meane or poore, yet one day thinke, I shall be with God, where I shall not want anything: thus Christ comforts his Disciples, Matth. 19. Verely I say unto you, that when the Sonne of man shall sit in the throne of his majesty, ye which have followed mee in the regeneration, shall sit upon twelve thrones and judge the twelve tribes of Is­rael: so Stephen comforts himselfe, when a showre of stones came about [Page 197] him, in that he saw heaven open, and Christ standing at Gods right hand, ready to helpe him, and receive his soule.

Secondly,2 to terrifie his enemies; for howsoever they thought them­selves great men; yet one day they were to have Christ to bee their Iudge: even this same poore Iesus: O that the world would thinke of this, that this Iesus, whom they have despised and condemned, shall bee their Iudge, at last.

Now I thought to have passed over the condemnation of Christ, and to have spoken little of it, but we must doe, as the Goldsmith, who will not lose the least fine of his gold,Simile. but he will gather it up; so we should not lose the least thing or circumstance touching Christ, but should ga­ther all up: as in the Law wee read the Lord commanded, that the ashes and cinders of the burnt offerings should be gathered up,Simile. and laid in a cleane place; in like manner wee should doe, gather up the very ashes and cinders of the sufferings of Christ, wherefore our hearts must bee the cleane place, to lay them up in; that so wee may thinke of the great love of Christ, to us and be provoked to love him againe, who hath lo­ved us, and washed away our sinnes. Now Christ was condemned in two courts; in the Ecclesiasticall, before Annas and Caiphas; and in the Temporall, before Pilate; the one whereof was a forerunner of the other; and the reason is, because the gouernment was not in the hands of the Iewes, who could not put any to death: but in the hands of the Romans under whom Pilate was the chiefe governour, therefore wee will onely speake of the condemnation of Christ under Pilate; where we will ob­serve these foure things:

  • 1. How many times Pilate sought to deliver Christ.
  • 2. What was the meanes he used.
  • 3. What made him stand so stiffe for Christ.
  • 4. What drew him on to condemne Christ contrary to the light of his judgement.

First,First, how often Pilate sought to deliver Christ. The first time. how many times Pilate laboured to cleere Christ before hee condemned him; and that appeares to bee foure severall times; first, when they accused him, saying, they had found this man perverting the people, and forbidding to pay tribute to Caesar, saying that he is Christ our king, Pilate asked him, saying, Art thou the king of the Iewes? unto which he answered and said, Thou saiest it: then said Pilate to the high Priests, and to the people, I finde no fault in him; indeed it is true, that he is a king, but his kingdome hee saith is not of this world, therefore Caesar neede not to bee afraid of him, I see no cause of death in him: you say hee is a king: what though? it is of no worldly kingdome, as Caesars is, but it is a kingdome of another world: therefore Pilate la­boured to free Christ at this time.

Now in the answer of Christ to Pilate; 1 we observe two things: First, that hee doth professe hee is a king: this is that same good confession Paul speaketh of 1 Tim. 6. 12. who (under Pontius Pilate) witnessed a good confession; therefore seeing Christ is a king wee must so accept of and re­ceive him, as to bee ordered by him in our life and conversation, and [Page 198] governed by his Lawes, because hee is the King of the Church, and of all the world: it is the sinne of the time, that men can be contented to have Christ to bee their Saviour and redeemer, to save them by his bloud, but they cannot abide to have him to be their King; as Luke 19. they say, Wee will not have this man to rule over us; so men now adayes can be contented to have Christ to teach and to preach to them; but they cannot abide to have him to be their King, to rule or raigne over them, in their life and conversation; but for this cause was he borne, and for this cause did he die; therefore if thou wilt ever raigne with him in the kingdome of glory, thou must be ruled by him in the kingdome of Grace.

Secondly,2 he saith, his kingdome is not of this world, it doth not consist in the pompe and glory of this world, for Christs kingdome is of ano­ther world, in heaven, a kingdome above the clouds, of glory and hap­pinesse: Which must teach us, that seeing Christs kingdome is not of this world; they that be subjects of Christ must not looke for especially worldly matters, or preferments; therefore, in sicknesse, paines, troubles and afflictions, we must say, my kingdome is not of this world, but above the clouds, it is an heavenly kingdome, a kingdome of glory and hap­pinesse, my comfort is laid up there: when sicknesse and troubles are come upon a man, hee must carry up his thoughts and say, though I am sicke, poore, in distresse and disgrace, yet it shall not alwayes be so with me,Simile. for my kingdome is not of this world: If the heire of a great King should be in a strange place, and hardly used there, he would gather up his thoughts and think with himselfe, I am but a stranger here, and ther­fore they use me hardly, but when I come home againe into mine owne kingdome, then it shall be otherwise with me; so when wee bee hardly used here, we must consider that wee are strangers, and therefore they doe hardly use us, but when we come at our Fathers house, we shall have more comfort than this world can afford us. Againe, seeing our king­dome is not of this world, but a heavenly kingdome, the glory whereof farre exceeds all the transitory things of this life; therefore wert thou a subject of the best kingdome of the world, know it is nothing unlesse thou be a subject of Christs kingdome; it is nothing to bee a citizen of the best citie in the world, unlesse thou be a citizen of the kingdome of Christ: Therefore labour to be a subject in the kingdome of grace, to live by faith, to be obedient to Gods Commandements, to be patient in troubles, and then thou shalt be a subject in the kingdome of glory: The Queene of the South came from the uttermost parts of the earth to heare the wisdome of Salomon, which when shee came and heard, she thought it a great preferment to be one of his subjects; saith shee, Happie are thy men, 1 King. 10. 8. happie are these thy servants, which stand continually before thee, &c. Now if it were a happie thing to be a subject in that kingdome, much more is it a happie thing to be a subject in the kingdome of Christ; therefore let us labour to bee subjects to Christ in the kingdome of grace, that wee may be subjects in the kingdome of glroy.

The second time that Pilate laboured to free Christ,The second time. and to set him at [Page 199] libertie, was, after he had sent him to Herod; it is said, That he called to­gether the high Priests, and the rulers of the people, and said unto them, yee have brought this man unto me, as one that perverteth the people, and behold, I having examined him before you, have found no fault in this man, concerning those things whereof ye accuse him; no, nor yet Herod, for I sent you to him, and loe nothing worthy of death is done unto him. This ye see is the second time that Pilate sought to deliver Christ: Which may teach us to be constant in a good course, although things doe not succeed well at first, and have the suc­cesse we desire, yet we must not give over, but to it againe and againe: It is the sinne of the world, that if things doe not succeed well at the first, they give over a good cause, and are discouraged; as Hag. 1. when the Iewes were hindered from building the Temple, straight-way they left off; so men be quickly discouraged in good courses, but it must be the wisdome of a Christian, though things doe not succeed presently, yet to goe on againe and againe: This was the wisdome of Pilate, and must be our wisdome also; as it is observed of the Spider, Proverbs. that although she be hindered in her labour, and one come with a broome and sweepe downe her web, she will up againe the next day; so this must be the wis­dome of a Christian, though he doe not succeed well in a good course, and in his labours at first, yet he must not give over, but to it againe and againe, as long as there is life in him.

The third time,The third time. when he laboured to free Christ, was when hee joy­ned Christ and Barabbas together, thinking by this meanes they would have rather freed Christ than Barabbas; neverthelesse, when he saw this would not prevaile, he asked, But what evill hath he done? I finde no fault in him, it is against my conscience to put him to death; therefore he takes water, and washes his hands, but yet he could not cleare himselfe from the bloud of Christ, all the water in the sea was not able to wash him cleane: Now there be some that have their hands as deepe as Pilate in the bloud of Christ, I doe not say it of my selfe, but the Apostle Paul tels us as much, Hebr. 6. 5, 6. That they which have tasted of the good word of God, and of the powers of the world to come; If they fall away, it is impossible that they should be renewed againe by repentance, seeing they crucifie afrosh to themselves the Sonne of God, and put him to an open shame: And Hebr. 10. 26. If we sinne wilfully after we have received the knowledge of the truth, there remaines no more sacrifice for sinne, &c. Therefore if thou hast beene inlightned, and hast tasted of the good Word of God, and of the powers of the world to come; take heed how thou commit sin wittingly and willingly, against thy knowledge, judgement, against the light of Grace shining in thy heart, and lye in it without repentance, thou dost no better than crucifie the Sonne of God, and so hast thy hands as deepe in the bloud of Christ, as Pilate had; so when thou livest in thy sins in the light of the Gospell, art a drunkard, a whoremaster, a prophane person, a bad liver, take heed, thou hast thy hands in the bloud of Christ.

The fourth time was,The fourth time. when they cried, Crucifie him, crucifie him: I but Pilate would not doe it, and yet he was the Magistrate who had power in his hands to doe it; which must teach us, that although there bee a [Page 200] power in our hands to doe hurt unto our neighbours, yet wee must not doe it; as it is, Proverb. 3. Withhold not good from them to whom it is due, when it is in the power of thine hand to doe it: Although thou be mighty, yet God is mightier than thou, and thou canst not deliver thy selfe from him: Now these foure times did Pilate labour to cleare Christ, which shewes his innocencie, that he died an innocent man, and that not for himselfe, but for us; therefore never doubt, but that he hath made ex­piation and satisfaction for thee by his death.

Now there were foure particular Meanes that Pilate used to deliver Christ;2 but before we come to speake of them,The meanes used to deliver Christ. we will answer a doubt or two that may arise:

First, Quest. 1. Whether Pilate did well to seeke to deliver Christ, seeing that Peter was reproved and reprehended for the same thing?

Secondly, 2 Whether Pilate did well to labour to free Christ, seeing it did crosse the will of God, for it was the will of God that he should die?

To the first I answer,Ans. 1. That Pilate did well to seeke to deliver Christ; but Peter did not well, because hee did not seeke to deliver Christ by good meanes, and in due order, but hee would have delivered him, by resisting and fighting for him, therefore it was a sinne to him; but Pilate sought to deliver him by good meanes and in due order, threfore it was no sinne in him. Againe, Peter he knew the mystery of mans redemp­tion, therefore it was a sinne in him, but Pilate was ignorant of it, who tooke him to be but an innocent man, therefore Pilate did well do deli­ver Christ.

To the scond I answer,Ans. 2. the will of God is two-fold:

  • 1. The will of his Decree.
  • 2. The will of his Commandement.

The will of his Decree, is the disposing of every particular man, and of the whole world to his best pleasure, and can by no meanes be resisted.

The will of his Commandement is, what he would have us to doe: Now it was the will of God indeed, that Christ should die, but it was the will of his Decree; for the will of his Commandement was, that when he brought Christ into the world, all men should kisse him, seeke to him for his fa­vour, and doe him all the honour that might bee; therefore Pilate did well in endevouring to deliver Christ. Now to draw this downe lower to our selves, it may be it is the will of God, we should be poore, or that we should be rich; therefore must we not be idle and doe nothing, for this is the will of Gods Decree, which is secret to himselfe; but the revealed will of God, the will of his Command is, that every man should eat his bread in the sweat of his face, and apply himselfe to the means notwith­standing that God hath appointed. But to returne to the meanes that Pilate used for Christs deliverance.

The first meanes that Pilate used to deliver Christ,1 was, Loquendo, by speaking for him:By speaking for Him. And when did hee speake for him? marry when all the world was silent: which is a worthy example for us to follow, to speake for Christ, and in his cause for the Gospell, though all the world should be silent, or else Pilate shall rise up in the day of Iudgement and [Page 201] condemne us; for if we be silent in the cause of Christ and holy reli­gion, before men, he will also be silent, at the day of Iudgement for us, before his heavenly Father; and if we speak in the cause of Christ before men, and in the cause of religion, he will also speake for us at the day of Iudgement before his heavenly Father. Gen. 41. wee see that Pharaohs Butler did dreame a dreame, which Ioseph did interpret, for which all that Ioseph did request in recompence of him, was, that he would make men­tion of him to Pharaoh; so our good Ioseph hath done much for us,Simile. and shewed us great kindnesse, for which this is all that hee desires at our hands, to make mention of his Name to the world, that wee should speake in his cause and for religion: this we see the Apostles did, Act. 4. when they were rated and rebuked for speaking in the Name of Christ; they made answer, That they could not but speake of the things that they had both seene and heard: so Hester 4. when the Iewes were in distresse, saith He­ster, If I perish, I perish; as if shee should say, Should I forsake the cause? no, whatsoever befall me, I will venture my selfe, if I perish, I perish: to this purpose, Exod. 4. saith the Lord to Moses, Goe thy way, I will be with thy month; from which words Augustine collects, That if a man speake for the Gospell, and in a cause of justice, then God opens his mouth; but if a man open his mouth to sweare, lye, deceive, slander his neighbour; or open his mouth against the Gospell, then it is the Devill that doth o­pen his mouth; therefore it is a pitifull thing, that Christ, Religion and the Gospell is condemned, and yet men will bee silent at it; but doe not thou wonder in this case, if Christ bee silent for thee at the day of Iudgement.

The second meanes that Pilate used was Mittendo, by sending Christ to Herod, 2 for he hoped that the Iewes would not have followed him at all to accuse him,By sending Him to Herod. or if they did, hee should have found some favour and friendship from Herod, seeing he was desirous of a long time to see him, not out of any love to Christ, to be saved by him, draw any grace from him, or take good by his presence, but out of an humour and conceit he had, touching him, having heard of the strangenesse of his miracles that hee did, that hee was a Iugler, o [...] some cunning man, that would have done seats; this it was that made him desirous to see Christ: So there be a number of men desirous to see Christ, but they have divers ends, some because they would be fed, some because of his miracles, some to get credit and favour amongst men, to bee well accounted of; but few seeke him to a right end, to get grace and strength against sinne, to bee quickened up in their affections; as Iohn 1. 38. Iesus turned about when hee saw them that did follow him, and said unto them, What seeke yee? So the Spi­rit of Christ askes us, when wee come to the ministery of his Word, what seeke yee? if ye seeke for worldly ease, preferment, or credit a­mongst men, then ye come to a wrong end, but if ye seeke to Christ, to have your graces encreased, and to be strengthened against sinne, then yee shall be blessed in your comming; therefore when we come to the Word, we must see that we come to a right end. Now when Herod had not that that he looked for, that Christ did not follow his humour, hee [Page 202] fals a mocking of him, puts on a white garment on him in derision, and so sends him away: this is a strange thing, that Herod had a desire a long time to see Christ, and now when he seeth him, hee makes a mock of him, and puts a white garment upon him, though hee had done so much at Iohns preaching, that he did many things wel & heard Iohn gladly; yet now he makes a mock of Christ: here we may see what a dangerous thing it is, to nourish sinne, for if a man harbor some secret sinne, though hee hath good affections, and good graces, it will eate out the heart of them, so Herod harbord one sinne, the taking his brother Philips wife, and the nourishing of this one, eate out the heart of all his good affections. This was the case of Herod, and is the case of thousands in the world, though they be hearers of the Word, and have reformed many a thing, yet because they nourish some secret sinne, they fall to bee mockers of Religion which eats out the heart of all their graces and of good affe­ctions: as Matth. 3. our Saviour shewes, that some seede fell in stony ground, and sprang up, and when the Sunne arose, it parched, withered, and came to nothing,Simile. because there were stones in the bottome, so if a man have good affections, if hee nourish one secret sinne, all will come to nothing, it will eate out all the heart of his graces.

The third meanes hee used to deliver Christ was,Thirdly, by ioy­ning Christ with Barabbas. jungendo, by joyning Christ and Barabbas together, for it was a custome at their feasts, to let loose a prisoner: now Christ was matched with a notable theefe, that was in the prison, one that was a traytor, and a murtherer; therefore Pilate thought they would not have chosen him that was so vile, but would rather have chosen Christ, but the Priests through envie stirred up the people, who did chuse Barabbas, and refused Christ: this, was a notable policie in Pilate, and must teach them that have fine wits, and politike pates to use them for Christ and not against him; as Levit. 2. The Lord commands that they should offer fine flowre, so if men have fine wits and fine policies;Simile. God must have a handfull of them, Psalm. 22. David desires to be kept from the horne of the Vnicornes; why was this? though is were a good, and sufficient horne, yet it was a naughty head, that did beare it; so learning, wit and policie is a good thing, when it is in a good heart, but if it be in a bad heart, then we had need to pray to God, as David did, to keepe us from the horne of the Vnicorne, keepe me from his policie,Simile. his wit and learning: a man that hath a good wit, must use it for Christ, and not against Him, for if he doe, God will destroy his wit and him: In all the histories of the Heathen, wee finde not the like example to that in the Bible of Achitophel, whose counsell was as the Oracle of God, and yet because he used policie and wit against God, and not for God, it was overthrowne by a plaine man; so, the Papists and Ie­suits beyond sea, are great Polititians, have fine wits, and goe far beyond us, in their policies, yet they have been often overthrowne in their deepe fetches and subtile plots, and it hath pleased God to blesse us in our sim­plicity and weakenesse; the reason whereof is, because their policie is against Christ and the Gospell, and ours is for it. Thus much for Pilate.

Now for the people, we see that they preferred Barabbas before Christ, [Page 203] who was a traytor and a murtherer, Christ being an innocent man; and yet by the instigation of the Priests they chose Barabbas, and refused Christ. Now I dare say, there is not any here, but will be ready to con­demne the Iewes that they preferred Barabbas before Christ: but what? doe we not as ill who preferre our vile lusts and sinnes before Christ? For (as Divines say) in every choise and election, there is a practicall discourse in the cour [...] of a mans conscience, either to make choise of Christ and his graces; or else of his owne sins and his delights; there is Christ on the one side, and all his graces, with heaven and happinesse thereunto belonging, and on the other hand, sinne, and all the delights thereof, our vile lusts, pleasures, and profits; wee stand in a middle betweene them both, and put Christ into the one scale which we have in our hands, and our sinnes and lusts into the other; then this question is made in the court of every particu­lar mans conscience, which of these wilt thou make choise of? whether Christ and his Spirit shall live in thee, or thy vile sinnes? if we answer, it is better to live in our whoredomes, in our prophannesse, it is better to live in our pleasures than to choose Christ; what doe wee else but preferre Barabbas before Him: wee condemne the Iewes but wee have much more need to condemne our selves, they did it in the time of their ignorance, and we doe it in the time of our knowledge; they did it in the time of Christs humilitie, and we now he is in his glory; they did it once, but we often: and therefore if there bee a question come into the court of thy conscience (by the hearing of a Sermon) whether the spirit of Christ shall dye or thy sinnes; when wee make choice of our sinnes, and let the spirit of Christ die in us; what doe wee but as the Iewes did, preferre Barabbas before Christ? and therefore every one should labour to take this home to himselfe.

The fourth Meanes was,Fourthly, by whipping of him. Flagendo, by whipping of Christ; this was worst of all, and when he had so done, he puts on him a purple garment, and so brought him forth; then Pilate said unto them, Behold the man; as who should say, if there be pity or any mercy in you, Looke on the man, and let it move you to let him goe: now this one word of Pilate, Looke on the man, is good for every Christian to remember, to looke upon the man; to looke upon Christ, to consider what a deale of paines hee hath suffered, what a deale of labour it cost to redeeme us, Ecce home, Looke upon the man, see how his shoulders were whipped, his face buffetted, his head crowned with thornes, how his sides were pierced, how his hands and feete were nailed, his body racked and tormented; all this he hath done to redeeme thy soule, therefore doe not thou sell that for a small matter, which cost Christ so deere. Every morning, let us consider this one word of Pilate, Behold the man, and when wee are about our la­bours, in the fields, when we goe to bed, looke upon Christ and consi­der what a deale of paines it cost Christ to redeeme us.

Secondly, we must looke upon Christ, and consider what wee are to looke for at the hands of the world; if Christ was crowned with a crowne of thornes, then wee must not looke to bee crowned with a crowne of gold: If he suffered such contumelies and reproaches, then [Page 204] wee must not looke to goe scot-free: if wee suffer with him, wee shall raigne with him: if we would partake with him in his glorious crowne then must we with him in some sort be crowned with thornes.

SERMON XVIII.

IOHN 19. 5.‘Behold the Man.’

WE shewed the last day, how before Pilate condem­ned Christ, he used foure meanes to deliver Him; first, by speaking for Him; secondly, by sending Him to Herod; thirdly, by associating him with Barabbas; fourthly, by scourging him, that so pi­tie might have staied the cruelty of the high Priests and Scribes, but all would not availe, their fury pressed on to his death: The uses where­of wee were the last day cut short of by reason of the time, therefore now we will prosecute the same.

The first use is,Vse 1. that in looking on Christ, wee may see what we are to looke for at the hands of the world; for if hee was crowned with a crowne of thornes. Then we must not looke to be crowned with a crowne of gold; if he was mocked and scoffed at, we must not looke to goe free; Ecce homo, behold the man; if we suffer with him, wee shall raigne with him in glory. And therefore doe not thou looke to partake with him in his crowne of glory, unlesse thou partake with him in the crown of thornes. In the 18. of Iohn, Pilate asked Christ, if hee was a king: he answered, hee was, but his kingdome was not of this world; even so a Christian may say, my kingdome is not of this world, but I looke for a kingdome above the clouds, a kingdome of glory and happinesse.

Secondly,Vse 2. a Christian may comfort himselfe in afflictions and trou­bles, by looking on Christ, Ecce homo, behold the man: let thy troubles and thy afflictions be what they will be, yet they are not like to Christs, he was God, we are men; he the sonne, and wee the servants; he pure and holy, we wretched and sinfull; therefore let thy troubles bee what they will, sure it is, thou canst not attaine to the halfe of Christs, to the crowne of thornes, the buffettings, mockings and railings upon, to his whippings, rackings and tormentings; therefore if wee looke upon Christs wounds, we shall finde ours to be nothing to his; thus we must comfort our selves in our afflictions by looking on Christ.

Thirdly,Vse 3. we may comfort our selves in temptations, for as a Christian [Page 205] hath his Ecce homo; so the devill will have his time for it; when we be sick and like to die, then he will come and say, Ecce homo, behold the man; thou hast seemed to be a great professor, but now death seazeth on thee, and thou must be flung into the grave, and there consumed to dust, and therfore what canst thou doe for thy selfe? A man must not be discoura­ged at this, but must have his Ecce homo: and send him backe againe to Christ, and say, behold the man, behold Christ, hee hath done for me, hee hath gone before death, hath seazed upon mee, he hath beene trampled and trodden under foot of it, flung into the grave and risen againe, therefore seeing Christ hath gone before me, I must not be afraid to follow his steps that he hath stepped in before me.

The third generall point which we observed in the condemnation of Christ is,Thirdly, what made Pilate so stand for Christ. what it was that made Pilate stand so stiffe for Christ; though after he was drawne on to condemne him, partly through feare of Casar; and partly through the importunitie of the people.

Now there were five reasons that made him stand so stiffe for Christ:

  • 1. His owne conscience.
  • 2. The admonition of his wife.
  • 3. Christs strange silence.
  • 4. His holy Confession and protestation.
  • 5. His Commination.

First,First, his owne conscience. his owne conscience, for hee was perswaded hee was an innocent man, and delivered unto him through the malice of the Iewes, therefore hee was loth to condemne him, and so sinne against his conscience; and yet he was but a heathen man, therefore what a pitifull thing is it, when a Christian shall sinne against his conscience, and that shall smite him, as it did the Lepers in the midst of their jollity, 2 King. 7. 7. who said, we doe not well to tarry here, &c. so when a mans conscience shall tell him, O, I doe not well to sweare, to lye, and yet that same man should goe on still in his wicked courses, this is a pittifull thing, therefore a man must take heed hee sinne not against his conscience; if a man should have a snake or a worme crawling in his body or in his bowels,Simile. though it should bee quiet sometimes, yet upon every little occasion it should crawle and stirre about, hee would thinke it were better to dye a thousand deaths, but what is this to the worme of conscience, that will torment a man for ever and ever and never dieth? therefore (as a learned man saith) all other plagues a man may fly from, but hee cannot fly from an evill con­science; a man may fly from the plague, from famine or from the injury of men, but he cannot fly from an evil conscience, whither soever he go­eth that will with him, if he goe into merry company, or into his cham­ber, into his closet, or into any roome under the earth the secretest place that may bee, his evill conscience will goe with him and pursue him; like unto a man that hath an ague,Simile. he thinkes if he were in this or in that place, in this roome or in that, hee should have ease, but so long as hee carrieth the matter of his owne griefe about him, he can have none; so a man that hath an evill conscience, hee may thinke to have peace in this place, in this and that company, but as long as he carrieth about him the [Page 206] matter of his griefe, hee must never looke to have ease, therefore wee must take heed of sinning against our conscience.

The second thing, Secondly, the ad­monition of his wife. that made Pilate stand so stiffe for Christ, was the admonition of his wife, for Pilate being in the judgement seat, shee sent him a message, Matth. 27. To have nothing to doe with that just man: in which message we observe divers things:

  • 1. The partie that sent the message, Pilates Wife.
  • 2. The time when shee sent it; when Pilato was upon the judge­ment seate.
  • 3. The tenour of the message; have thou nothing to doe with that just man.
  • 4. The reason, because I have suffered many things this night in a dreame touching Him.

First,First, who sent the message. who it was that sent the message; Pilates wife: hence observe, it is a good thing for women to stop and stay their husbands in the course of sinne, they must labour to prevent them, by good speeches and good ad­monitions, for women were made to this end, to be helpers to their hus­bands, to helpe them to heaven, therefore when the wife shall admo­nish the husband, and hee doe not regard but despise and neglect it, Pi­late shall rise up in judgement against him, and condemne him, at the day of judgement.

Secondly,Secondly, when it was sent. when it was; as he sate in judgement, it was a very fit time, a good season; as David bad his servants say to Nabal, 1 Sam. 25. Wee came in a good season; so it is a good season to stoppe a man in sinne, when hee is about the doing of it: so the Angell of the Lord stopped Ioseph, Matth. 1. when he thought to have put Mary away secretly, so Gen. 20. when Abimelech thought to have taken Abrahams wife, saith the Lord unto him, thou art but a dead man; it is a good thing then to admonish one of sinne, when they be about doing of it.

Thirdly,Thirdly, the message. the tenor of the message; have thou nothing to doe with this just man. If a man be a just man and an innocent man, let us take heed, how wee have to deale with him or doe him any wrong or any hurt, Psal. 37. It is a note of a wicked man, that he persecutes the godly man, for if a man be a just and godly man, then there is matter enough for them; but we must take heed, wee doe them no harme or wrong: a man may handle gold,Simile. Oare, iron, as long as it remaines in his owne nature, but if the na­ture of fire be put to it, then if we handle it, it will burne us; so we may deale with men, as long as they remaine in their owne nature, but if once they have the nature of God, take heed how we deale with them; lest it happen unto us, as Revel. 11. 5. it is said of the two Prophets, that if any man hurt them, fire shall come out of their mouthes and destroy them.

The fourth reason was,Fourthly, the reason and cause. Because she had suffered many things in a dreame tou­ching him, this is the property of a good conscience, to bee moved and stirred by the judgements of God: it is a wofull thing when his judge­ments be upon us, yet we are not moved and stirred at them; when hee shall take away our wives, our children, our cattell, or our goods, and yet wee bee not moved at it. If a Physition give a man Physicke, the next [Page 207] question that he will aske him,SERM. XVIII. when hee comes to him, is, whether his physicke did worke or no? if it did not worke and stirre the humours, it is twenty to one, but the party will dye; so the judgements of God are his physicke, and if they doe move and stirre us, there is some good hope, but if they doe not move and work upon us, there is danger, twen­tie to one but we shall be more afflicted or die; therefore it is a pitifull thing that Gods judgements be upon us in this unseasonable weather, and yet we are not moved and stirred by them, nor drawne unto repen­tance to returne to God: the Lord complaines of this, Ier. 5. Thou hast stricken them, but they have not sorrowed: And Zephan. 3. Every morning doth he bring his judgements to light, and yet the wicked will not learne to be ashamed. It is a good thing to be afflicted with the judgements of God, as Numb. 21. the people come to Moses, and desire him to pray to God, to take away the firy Serpents, not desiring to have their sins taken away; there­fore when that judgement was at an end, they had a greater, and so had no rest, till the Lord had destroyed them; so men doe now, when the judgements of God be upon them, then they pray to have sicknesse, fa­mine, scarcitie and unseasonable weather taken away from them, but ne­ver pray to God to have their sins taken away, to give them repentance; and therefore when one judgement is at an end, it it the beginning of a greater, the Lord will never rest till hee hath destroyed us, if wee doe not repent us of all our sinnes, and turne to him in the truth of our hearts.

This must teach Christians,Vse. that have more light and knowledge, than they had, or than Pilate had, to take heed that they doe not sinne against their conscience; Pilate had the light of Nature, wee have the light of Gods grace; it it a fearefull thing, when a man shall sinne against his conscience; though a man sinne of weaknesse, and of infirmity, yet let us take heed we sinne not against conscience; for what a pitifull thing is it that a mans conscience shall say, as the Lepers said, O, we doe not well, that we doe so; I doe not well to sin, to sweare, to prophane the Sabbaths, I doe not well to nourish any sin, to backbite my neighbours: It is a feare­full thing to sin against conscience, all other accusers, one thing or other will stop them, either bribes, or favour, or fiendship, or intreatie, or flat­tery, but there is nothing that will stop the accusing of evill conscience, neither bribes, nor flattery, nor friendship, nor intreaty; Revel. 20. 12. conscience is compared to a booke that all things are written in, Simile. when there is question about a debt, come to the booke and that doth manifest the matter; so there is a question, whether thou hast sinned or not, come to thy conscience, and that will resolve thee, all thy sins are written there, although thou doe not see nor feele them, yet at the Iudgement day, when the booke shall bee opened, then all shall bee manifest, as if they were but new committed.

Secondly,2 other accusers doe accuse us, but certaine times, either at Terme time, or when anger is stirred, but an accusing conscience will give them no peace at any time; the worme of conscience wil torment a [Page 208] man at all times, in the night, and in the day, when hee is in company, and when he is alone.

Thirdly,3 other accusers a man may flie from, for if they be in one coun­try, hee may flie into another country; but there is no man can flie from the accusing of an evill conscience, unlesse a man flie from himselfe; Au­gustine saith, all other plagues a man may fly from, from the famine, from the envie of man, from the pestilence he may flie, but he can never from an evill conscience; Man (saith he) get thee into thy chamber, or into the secretest place that may bee, and although thou shut the doore, yet thou canst not shut out the accusing of an evill conscience, unlesse thou shut up thy selfe: If a man were in a close chamber full of small lights, and there were in the same roome one great light,Simile. though he should put out all the other, and leave but this one, yet that were sufficient to dis­close, and to lay open his shame; so in the chamber of this world, there be a number of lights, if all should be put out, and there be left this great light of a mans conscience, this is sufficient to discover and to lay open a mans shame.

Thirdly,3 The strange silence of Christ, that answered nothing, though Pilate did urge him,The strange si­lence of Christ. and it did concerne his life; therefore the more rea­dy he should have been (as one would have thought) to defend himselfe, for naturally men are ready to defend their lives; as the Devill saith of Iob, all that a man hath will hee give for his life: But see, Christ was silent, which shewes how ready he was to lay downe his life for us, and how willingly; this was the reason why Christ was silent and said nothing: here we may see the great love of Christ, that whereas we should have lost our lives, have perished in hell for ever, hee was contented to lay downe his life for us. Now Christ hath not laid downe his life onely that wee should lay downe our lives for him againe, but that we should lay downe our sinnes; he was willing to part with his life, and wee are not willing to part with our sins for his sake; Hester 6. when Ahashuerosh could not sleepe in the night time, he cals to a servant to reade in the Chronicles, and then found what Mordecai had done in preserving of his life,Simile. and so makes this inquiry, But what honour and dignity hath there been done to Mor­decai for it? So when a Christian cannot sleepe in his bed, hee should be thinking how willing Christ was to lay down his life for him, he should make this enquiry, what honour and dignitie have I done unto Christ for it? Augustine saith, this is the reasoning betwixt Christ and us; O man, wilt thou make a change with me, wilt thou forgoe thy sinnes and take my bloud, take the merit of my death, and I will take the punish­ment of thy sinnes!

Fourthly,4 His protestation and confession, that hee is the Sonne of God; for when Pilate heard that,Christs protesta­tion. he was afraid that God was ingaged against him, and to oppose himselfe against God, he was loth; this it was that made him to stop and stay, the reverence hee had to the name of Christ: O that we Christians had this reverence to the name of God, that it might stop and [...]ay us in the course of sinne! Pilate was stayed at the mention [Page 209] of the name of God; but we heare of the name of God every day, from day to day, and yet it cannot stop us in the course of our sinnes; we see, Gen. 39. 9. that the reverent awe that Ioseph had of the name of God, kept him from sinning against God; so David, Psal. 21. 22. Because I kept the wayes of the Lord, I did not wickedly against my God; for all his lawes were before me, and I did not cast his Commandements from me: And so here Pilate an Heathen did reverence the name of God, this it was that stopped him, and made him stand so fast for Christ.

Fifthly,5 The holy commination of Christ, saith hee, Hee that delivered mee to thee, hath the greater sinne: Christs Commi­nation. There is no man that can have his hand in the death of Christ, but he must needs sinne: This was it that made Pilate a Heathen man loth to condemne Christ, be cause he should sinne against God. This must teach us, that when wee heare it is a sinne to sweare or lye, not to doe it, though it be to save a mans life. Wee have heard it is a sinne to prophane the Sabbath, to mispend the time wickedly, and yet ne­verthelesse, dare we goe on and doe it: Surely Pilate shall rise up in judge­ment against us at the last day, and condemne us for it. We see 1 Sam. 14. 33. when Saul heard that the people had sinned in eating of blood, hee laboured to stoppe and to stay them: O that there were such affection in Christians to labour to stoppe others, but especially themselves in the course of sin! For it is Gods great mercie that any thing comes in the way to stoppe or stay us in the course of sinne, whether it bee our conscience, or the ad­monitions of our wives, or any thing else. The Philosophers say, that the upper Heavens would set all the world together, if they were not staid by the nether, but whether that be true or no, this is; that there is such gree­dinesse in man to commit sinne, that all would come to confusion, if God should not restraine him: 1 Sam. 25. 32. when David was in his heate, hee thought to have killed Nabal, and all his houshold; but when hee met with Abigail, and was come to himselfe, Blessed be the Lord God of Israel, saith hee, which hath sent thee this day to meete mee; And blessed bee thy advice; and blessed bee thou, which hast kept mee this day from comming to shed blood, and from avenging my selfe with mine owne hand: So, when we be in our heate, then we care not what we doe; but if we once come to our selves, then we can say, O blessed be God for such a man and such a woman, that kept me from sinning against him. When Balaam went to curse the People of God for a bribe, if the Asse had not spoken to him and made a stoppe, the Angell of the Lord had killed him: The Asse saw the danger, but hee saw it not; therefore the Lord gave Balaam cause to blesse God for his Asse; even so if there bee any thing that stops us from committing sinne, and though it be but an Asse, we have cause to blesse God for it.

The fourth generall point that wee observed in Christs condemnation was,4 What made Pilate to condemne Christ? What made Pi­late to condemne Christ. And that appeares to be:

  • 1. The importunitie of the Iewes▪
  • 2. The feare of losing Caesars favour.

First, the importunitie of the Iewes, for the more hee pleaded for him, the worse they were; the more they cried out,1 crucifie him, crucifie him. At last being wearied with their importunacie,The importuni­tie of the Iewes. hee yeelds to them and condem­neth [Page 210] him. Here we may see what a wicked thing it is to yeeld to any bad thing for any importunitie whatsoever. Adam yeeldeth to his wife, and so brought death upon himselfe and his posteritie, and was thrust out of Paradise: So Sampson yeeldeth to Delilah, and lost both his eyes. If a man yeeld because hee would have rest, he shall bee condemned for it: If it bee good to stand out in the cause of Christ, the first and the second time, it is good to stand out to the end:Simile. As if one be set to keepe away birds, he can­not excuse himselfe to say the birds are busie, and I cannot make them leave; but the more busie the birds be the more busie he should be to sup­presse them: So the more wee be importuned to sinne, aud the more busie the Divell is to tempt us▪ the more busie we should be in Prayer and me­ditation, to suppresse the temptations of the Divell.Simile. It was Iosephs glory, that notwithstanding his Mistris lay at him day by day, yet he yeelded not to her: So this shall be the glory of a Christian, that notwithstanding ghee bee tempted to sinne from day to day,Simile. hee yeelds not to it. It is noted of Christ that when the Tempter ended, the Angels came and ministred un­to him: So when wee have stood out in temptations, and they be ended, the Angels will come and minister to us a Cup of comfort, or a Crowne of glory. But Pilate because he stood not out in the cause of Christ, as hee had begunne, but yeelded; lost all his glory; therefore, it is said in our Creede, He suffered under Pontius Pilate, which is a marke of disgrace unto him, to the Worlds end.

The second thing that drew Pilate to condemne Christ, 2 was feare of lo­sing Caesars favour: Feare to lose Cae­sars favour. for when the Iewes told him, that if he let him goe, hee was not Caesars friend, this did so perplexe and amaze him, that he sinnes against his conscience, and inclines to the worser side: Hee had good affe­ctions and stood out in the cause of Christ, when all were against him, but when it came to this, that if he stood out still, he should lose Caesars favor, or else Gods favour; He makes choyse of Caesars favour: So it is with the world still, so long as God and Caesar goe together, so long as the world and religion goe together, so long they hold, but when it comes to this, that they must lose Caesars favour, or Gods favour, they will leave God, and choose Caesars favour. But it is remarkable and worthy our observation, that he that will make himselfe a friend to the world, may have indeed Caesars favour for a time, but he shall be sure to have God his enemie, and then perhaps Caesar too; as we may see in Pilate, who laboured for Cae­sars favour, and chose that before Gods favour, yet through the just judgement of God, he lost Caesars also, for upon complaint made he was sent for, and put from his Office, banished the Land, and so through griefe and vexation, laying hands upon himselfe, desperately killeth himselfe: Let men take heed of this, how they keepe mens favour and lose Gods; for if it be so with them, they may looke for Pilates judge­ment, to have neither of them both, because the doe not choose Gods favour above all.

SERMON XIX.

MATTH. 27. 31.‘And after that they had mocked him, they tooke the Robe off from him, and put his owne raiment on him, and led him away to crucifie him.’

HAving spoken of the sufferings and condemnation SERM. XIX. of Christ; in the next place we come to speake of his Crucifying, wherein divers things are to bee considered.

  • 1. Why he must die the death of the Crosse.
  • 2. How he was led to be Crucified.
  • 3. The place where he was Crucified.
  • 4. The time and manner when.
  • 5. How Christ carried himselfe upon the Crosse.
    The first thing, Christ must die the death of the Crosse for foure reasons.

First, why of all other deaths, He must die the cursed death of the Crosse, for foure Reasons:

First, because of all other deaths, this was accursed by the Law of God, none else was:1 burning, stoning, dying by the sword, or any other, there is no curse annexed unto,Because it was onely accursed. but to this one onely, Cursed is every one that hangeth on tree, Gal. 3. 13. Deut. 21. 23. So that he died not the least death, but the worst that might be, even the cursed death of the crosse; and it was because he would take our curse upon him, for by reason of our sins, we deserved to be cursed both in life and death: that we might be bles­sed in our deaths, and freed of the curse, hee was contented to take this same accursed death upon him. Let us therefore never forget this great love of Christ to us, yea, remember what Saint Paul saith to Philemon, concerning Onesimus, If he oweth thee any thing, set it on my skore, I will satis­fie thee for it; So Christ doth ingage himselfe to God for us, to take our curse on him, that we may be blessed, to die for us that we may live, to be forsaken of God, that wee may be received of God; therefore let us never forget this love of Christ to us, as Iohn 13. Saint Peter wonders at Christs humility, Wilt thou wash my feet? So we may much more won­der at the humility of Christ, that he that was the Sonne of God, higher than the Angels, would die the cursed death of the Crosse, that wee might be blessed, die a death temporall, that we might not die a death eternall.

[Page 212] Secondly, because of all deaths, it was a shamefull death, for it was not onely a cursed death,2 but a shamefull death: therefore Paul saith, Hebr. Because it was a shameful [...] death. 12. 2. Who endured the Crosse, and despised the shame. The reason why Christ died this shamefull death, was to sanctifie all kindes of deaths to his dying members; so that let the death bee never so shamefull, if one die in faith, or in the pardon of his sinnes, in the feare God, his death is sanctified unto him: he is a happie man, Heb. 11. it is said of such, They all died in faith, they died not all in their beds, or of a lingering disease, but some of them were racked, some stoned, some sawne asunder, but they all died in faith, and therefore they were blessed men, what death soeuer they died on: So let men labour to die in faith, and in the feeling of Gods love, in the pardon of their sinnes, then let their death be what it will be, such a one, he shall be an happie and a blessed man.

Thirdly,3 because it was one of the painefullest deaths that was,Because it was one of the paine­fullest d [...]aths. Reasons 4. as ap­peares by these foure reasons:1 First, because they that were to die this kind of death were whipped and scourged; for so Christs bloud was spent with whipping and scourging,2 that hee was not able to carry his Crosse. Secondly, because they suffered in the most sensitive parts, in the hollow of the hands, and feet, for these places are the quickest and fullest of sense; As Galen saith, because there all the ligaments and sinewes make a mee­ting, therefore it must needes be painefull.3 Thirdly, because they that were crucified on the Crosse, were sore racked; For although they had a thing to rest their feete on, yet they did hang by the hands, with the weight of their whole bodies; Therefore Peter saith, Acts 5. The God of your Fathers hath raised up Iesus;4 whom yee slue and hanged on the Tree. Fourthly, because it was a lingring death, they were two or three daies a dying. Now we may make these two good uses of this point, Christ dying such a painful death.

First, to teach us that it is an easie matter to reconcile us to God; when wee have sinned:Vses 2. wee thinke it an easie matter to bee reconciled to God, but it cost Christ a painefull death; and therefore it is not a easie, but a great thing that must redeeme soules.1

Secondly, seeing Christ dyed such a painefull death, and overcame that which was sorest, wee know that hee will comfortably raise us up from other deaths that wee shall dye of; Athanasius giveth a good reason why Christ dyed not an ordinary death as others doe,2 but a painefull death; he brings it in against the heretikes, for they objected, Why did not Christ dye an ordinary death as others doe? To this hee answereth, that men of ordinary deaths dye because of ordinary infirmities,Why Christ dyed not an ordinary death. that they can live no longer; sicknesse and diseases come upon them, which they are not able to withstand; but there can be no infirmitie in Christ, he is the eternall word, the Sonne of God. I, but why did he not make choice of some other kind of death, but would dye such a painefull death? To this he answereth, that if he had made choice of some other death, then they would have thought that hee had not had power to overcome any other death, but that; But now hee taking any death that they could put upon him, even the most painefullest and sorest, and having power to overcome that; it is evident, that hee hath power to overcome any other whatsoever. And so gives us [Page 213] comfortable hope that hee will raise us up, his members, from all other deaths: Even as a Champion comming into the field, hee will not make choice of the weapon, or the man hee is to fight with, but will take that which is put upon him; so Christ doth not make choice of what death he will dye, but hee takes that which the world puts upon him. This is the reason, why hee dyed not by the sword, as Iohn did; nor was sawne asun­der, as Esaiah was, nor knocked on the head as Amos was, but was cruci­fied: So that he triumphing over his death, we may know and have com­fortable hope, that we shall bee raysed from other deaths.

Fourthly,4 because it was more eminent and apparent to be seene, for they that were to be crucified, were lifted up, that all men might see them. Of which two reasons may be given, why Christ must dye thus aloft.

First,1 to conquer the divell, the prince of the Ayre in his owne country, and at his owne doore; And so dedicate a way to heaven, and reare a lad­der in his death and bloodshed, that it might be a step or a scaffold, where­by we might climbe up to heaven.

Secondly,2 Christ dyed aloft, that all the world might see and know hee was the meanes of mans reconciliation and redemption; Therefore hee dyed not in a corner, nor below, but that all men might see, and behold it aloft: as good Moses set up a Brasen Serpent on a pole, that so if any were flung with the firy serpent if they could but creepe to their tents, and cast up their eyes to the brasen serpent, they had helpe; so God hath set up Christ on a pole on the Crosse, that men may see the meanes of their sal­vation and redemption, and so bee saved: Therefore let us doe as Mary and Iohn did, creepe to the Crosse of Christ, as neere as they could get, so that they heard the words of Christ, speaking to them upon the the crosse; in like manner though wee cannot heare the words of Christ speaking from the Crosse, yet let us get as neare as wee can, that so some of the warme drop of the blood of Christ, may fall into our hearts, to comfort and re­fresh us, to clense and to wash away our sinnes.

The 2.The second point how Christ was led to bee cruci­fied. point observ'd in his crucifying, was how they led Christ to be cruci­fied; And to open it thrughly unto you, let us consider these 2. cirūstances:

  • 1. Hee was led in his owne Garments.
  • 2. They made him beare his owne Crosse.

First,1 he was led in his owne garments, they put on him a purple robe to disgrace him;In his owne garments. but it is said they pluckt off that, and put on his owne garments; and that chiefly for these two reasons. 1. That he might bee the better knowne to the people. 2. To fulfill the scripture, that had foretold that his garments shuld be divided. Wherein we may consider, that God that a secret hand in it; the Iewes were in hast because of the preparation of the Sabath, & the 6. hour ere they could get Christ condemned, about noone; and yet they must needs tarry to put off the purple robe,Vse 1. & to put on his own garments; which must teach us that the wicked for all their rage, heate, and malice, can doe no more than God hath appointed: for God doth so bridle them though they be brutish, full of rage and runne on in their courses, yet they can do nothing, but that God hath appointed:Simile. As a blinde horse in a Mill, hee knoweth not the end [Page 214] of his owne motion, but his master doth, who hath determined it: so the wicked are like blinde horses in a Mill, that goe on and knowe not the end of their motion, but God hee knoweth it, who hath determined what they shall doe, and how farre they shall goe? And therefore this may be a comfort to us, that the wicked can doe nothing, but that which hee hath appointed them to doe.

Secondly,2 that the least things that fall out in our estates, God hath ap­pointed and decreed even the very garments we weare; as we see in Christ, that his garments were fore-determined that hee should be led in to bee crucified. This is a great comfort, that there is not any thing, that falls out in the course of our lives, but God hath appointed what shall be, what estate wee all liue in: yea and our Saviour saith, There shall not fall a haire of your heads to the ground, without your Heavenly Father: Hence a lear­ned man inferres, If the Lord hath such a care of the superfluities of his ser­vants, that nothing shall fall to the ground but by his appointment; In what great safetie is their soules in? Therefore, let a man labour to feare God, to repent his sinnes, and to bee in Christ; and then let the rage of the wicked bee what it will, they shall not bee able to take a haire from his his head, nor the meanest coate off his backe, without Gods permission and appointment.

Secondly,2 They laid his crosse upon him; and when hee fainted vnder the burthen of it,They laid his Crosse upon him. they met with Simon of Cyrene, and compelled him to bear [...] his crosse; not for any pittie they had of Christ, but because they thought he would have fainted and died, before hee came at the place: Here three things may be observed:

First,1 That every one that is Christs Disciple, must take up his crosse and fol­low him: so if we be Christs Disciples, wee must bee carriers of the crosse; for Christ hath determined this in his owne person, therefore we must bee contented to beare the crosse; as it is exhorted, 1 Pet. 4. 13. But rejoyce in as much as ye are partakers of Christs sufferings, &c. So Heb. 12. 8. If yee bee then without correction whereof all are partakers, then are ye bastards and not sonnes. Therefore every man must fit himselfe to beare the Crosse of Christ.

Secondly,2 we must be contented to carry the Crosse to Christ; for can a man see Christ fainting or groveling on the ground, and yet goe by and not be affected therewith? No, but he must set his shoulders to beare it: no man must make a crosse to himselfe, but if it be laid on him by God, hee must be contented to beare it.

Thirdly, we must beare all crosses imposed: there bee divers crosses in the world.3 Some be crossed in their children, some in their servants, some in their names, some in their goods: But whatsoever our crosses be, we should be contented to beare them. But it is a corruption in the world, that wee thinke if our crosses were as such and such a mans, then wee could beare them. Thus wee are ready to buckle and take up another mans crosse, but not willing to carrie our owne which Christ injoynes, Math. 16. Hee that will be my Disciple, must take up his Crosse and follow me: wee must not take up another mans crosse, but take up our owne; and when wee doe so carry the crosse as well as we can, if we faint under it, God will send some Simeon [Page 215] of Cyren or other to helpe us beare it; under the Law if an Asse was bur­thened and fell under it, they were commanded to helpe him up againe? Now if man were bound to shew pittie to an Asse, much more to Christ, when fals under his burthen;Simile. But it is a pittifull thing to see that Christ is as it were fallen under his loade and burthen, yet there is none that will set to their shoulders, to helpe beare it; Wee see Iob complaines of it in his time,Iob. 6. 14. He that is in misery ought to be comforted of his neighbours, but men have forsaken the feare of the Almighty; so Psal. 69. 20, 21 I looked for some to have pittie on me, but there was none; and for comfort, but I found none; therefore it is a miserable thing, that Christ now in his members is under the crosse, yet few there are that will helpe to beare up his crosse.

The third generall point was, The third thing where Christ was crucified. The place where he was crucified, consi­dered:

  • 1. Generaly.
  • 2. Particularly.
    1

Generally, Without the Gate. the place was without the Gate, without the Citie, so the Scripture saith; And when they came out, they found a man of Gyrene named Simon; that is, when they came out of the citie, out of the gate; So Paul Heb. 13. 12. Therefore even Iesus, that he might sanctifie the people with his owne blood,Three Reasons why Christ suf­fered without the Gate. he suffered without the gate; and that for 3. Reasons.

The first, To shew he was the sinne offering of the Church; for the sinne offe­ring was offered without the Host; Levit. 16. 27. So Christ was crucified without the gate,1 to shew he was the sinne offring of the Church, the great propitiatorie sacrifice thy should make expiation for sinne; therefore as in the Law when they offered a beast,Simile. the laid their hands on the head of the beast, and so by humble confession put their sins on it which was killed, and they went free; so seeing Christ is the sinne offering of the Church that should make expiation for our sinnes, we must carry them over to Christ and lay them on him: This is the deduction which S. Paul makes of it, Heb. 13. 12. That Iesus might sanctifie the people with his owne blood, Hee suffered without the gate, and so shew himselfe to be the sinne offering of the Church. Here wee may learne, as the people carried their sinnes unto the beast, so that must bee our wisedome to carrie our sinnes unto Christ, or else wee shall answere for them. Therefore, consider with thy selfe whoso­ever thou art, what a burthen thou hast laid upon Christ; it is not long since thou laidst a great burthen on him, and thou art comming with ano­ther to day and to morrow, and so shalt every day as long as thou livest; and when all is together, consider what a load it will be, I doe not speake this to forbid thee that thou shouldst not bring them being past recovery; for if they be on thy selfe, woe bee to thee, thou art like to perish. There­fore, lay them still on Christ, bring to him still, but doe it with the more shamefastnesse and humilitie:Simile. come with them as Noahs sonnes did, when they covered their father, they went backward, ashamed to looke on their fathers face; so we should goe to Christ with the greatest humilitie, and the most shamefastnesse: In that we be the men and women that lay such a load on him.

Secondly, To teach us that if wee suffer with Christ, wee must goe out of the [Page 216] gates, and out of Ierusalem; That is, wee must goe out of our pleasures and our sinnes, to suffer with Christ, as the Apostle saith, Christ suffered without the gate; so let us goe forth of the campe bearing his reproach: many an one can be contented to have their part in the sinne offerings of Christ, but they will not go out of the campe, out of their sinnes, pleasures, profits, and be contented to beare the reproach of Christ. But we have heard Christ suffered without the gate, that we should follow him, and come out of our sinnefull pleasures and profits; therefore let us bee obedient and doe so. Wee see Hebr. 11. that Moses is commended, for that he esteemed the re­buke of Christ greater riches than the treasures of Egypt; and therefore as Mephibosheth said of Ziba, Simile. 2 Sam. 19. 30. Yea, let him take all, seeing my Lord the king is come againe in peace unto his owne house. I will never strive for it, but let him have it, it is enough for me, that the king liveth: so we should say, Let the world take their pleasures, their profits, &c. I will leave that to the world, I will not strive for that, it is enough that Christ is my glory, and that I shall be partaker with him of eternall Happinesse.

Thirdly, to teach us, that the casting out of Christ out of the earth from Ierusalem,3 and out of the societie of men, is the bringing of us into the so­ciety of God and his blessed Angels: Christ suffered without the gate, there­fore when we see that hee suffered without the gate, and was cast out of the earthly Ierusalem, wee must consider it is the bringing of us into the hea­venly; for as he was cast out of the one, so we are brought into the other by the Angels at the day of Iudgement: The first Adam lost the earthly Paradise, and the second Adam hath purchased for us the heavenly Paradise, where we shall eate of the Tree of life, that is in the middest of it, and of the hidden Manna, that is spoken of Revel. 2. as Ionah 1. 12. saith unto the men that were in the ship in the great distresse that fell upon them, when the Sea was troublesome,Simile. Take me up, and cast me into the sea, so shall the Sea be calme unto you; so Christ said to the Father in the great distresse of all mankinde, Take mee and cast mee into the Sea, away with mee unto the crosse, fling me into the grave, cast me from the societie of men, and so shall heaven, and earth, and hell, be at peace with you, and God pacified and pleased with you:Simile. and as Cantic. 3. 11. Salomon saith, Come forth yee daughters of Ierusalem, and behold king Salomon crowned with the crowne wher­with his mother crowned him: so we are called out to behold Christ hanging on the crosse, on mount Calvary, crucified and killed for thy sinnes.

Secondly,2 the particular place is Calvarie or Golgotha, the place of mens skuls; In Golgotha. Now some thinke it was so called because Adam was buried there, where his skull being found it gave name to the place; But this opinion Saint Ierome refutes as a fable; some againe thinke it was called Calvary, because it was made round like a skull; Othersome thinke it was called Golgotha, because it was the place of execution, where commonly malefa­ctors, suffered, and where were left the bones and skuls of such as were exe­cuted; which opinion I incline to. Now this wee see could not chuse but be a very infamous, loathsome, and fearefull place, in which Christ was put to death: which may teach us these two things, the desert of our sinnes; that we deserve to die, in the infamous, loathsome and fearefull places that [Page 217] may bee;SERM. XX to have all the disgrace that can be put upon us: indeed in re­gard of men, it may bee, wee doe not deserve it; but in regard of God we doe; for as Christ died in Golgotha, so we deserve not onely to die in Golgotha, but to die in Hell for ever and ever: therefore whereas wee would have honour put upon us at our death, and desire to be as much graced as may be, we must thinke of this, that Christ died in Golgotha, in a lothsome place, to shew the desert of our sinnes, that we doe deserve to die in the disgracefullest places that may bee.

Secondly,2 Christ died in such a disgracefull place, to purchase and procure a better place for us to die in; he died in the fields, that we might dye in our beds; amongst the Priests and Pharises, and his enemies, that we might dye amongst our friends; he on the crosse, that wee might dye in ease and comfort; for his condemnation is our acquiting, his death our life, Simile. his paines our ease. It is an observation that if a Bee hath stung any one thing, it can sting no more, though it make a buzzing and a great noyse; so it is with death which having stung Christ, hath now left her sting in the body of Christ, therefore though death may keepe a buz­zing and adoe about a Christian, yet he can doe him no hurt, because he hath left his sting in his sacred body: therefore the Apostle, 1 Cor. 15. 35. triumphs over death, saying, O death, where is thy sting? O grave where is thy victory? O death, I will be thy death, O grave, I will be thy destruction, Heb. 2. 14. Forasmuch as the Children, were partakers of flesh and blood, hee also tooke part with them, that hee might destroy through death him that had the power of death, that is, the devill.

The fourth point was,Fourthly, the manner of Christs crucifi­ing. The maner how, now before they did nayle him to the crosse, they gave him vinegar to drinke mingled with gall, so Saint Mat­thew: but Marke saith they gave him wine mingled with myrrh; now how can these two agree together?Matth. 27. 34. I answer, the one speakes of the quality of it, and the other of the substance; Mark. 15. 25. Matthew speaketh of the qualitie, Marke of the substaine, for indeed it was wine in substance, but sowre wine, as sowre as vinegar, and it was myrrh, yet as bitter as gal in respect of the quality, for it was a marvellous distastfull and bitter cup which they gave Christ to drinke; one would not have given it to any man; what was the reason that they gave him this? some say, it was to take away the sense and feeling of his paine: but it cannot be so, for there be two reasons against it; first, because the Iewes had no such intent, to ease him but rather to afflict him; secondly, there is no such operation in the things, for wine is a com­forter of the vitall spirits, the heart and braine: other thinke the reason was to hasten his death, and to rid him quickly of his paine, for myrrh doth open the veines; and in the margins of our Bibles, wee finde it so noted: Physitians say, that wine being taken inwardly, doth open the veines also, but being taken outwardly doth stoppe them: it is repor­ted, that it was the maner of the Iewes, when they would hasten the death of any, they gave them some bitter potion to drinke: but this cannot be the reason why they gave it Christ for they did it not, out of kindnesse or favour, but in cruelty, as we may gather by the words of David, Psal. 69. 21. where he saith, they gave me also gall for my meat, and in my thirst they [Page 217] gave me vinegar to drinke. Prov. 31. Solomon willeth us to give wine to those that are weake, and strong drinke to those that bee afflicted; so the Iewes did give wine to Christ, but it was wine mingled with Myrrh, it had a tang, and a sowre tast with it: so also many such mingled cups, we give to our brethren, it may bee wee releeve and helpe them, but it is with a tang, with bitternesse and sowrenesse: it is said in the Scripture that God gives to us a pure cup of comfort, and addes no sorrow to it, such pure cups of comfort wee should give to our brother: I dare say there is not any man but would bee ready to condemne the Souldiers and the Iewes, because in his extremitie, they gave him a mingled cup; But let us looke into our selves, what doe we? wee give him such a mingled cup; for every sinne we doe commit, is as a drop of poyson put into a cup for Christ to drinke; therefore whereas we see, that we can complaine of the souldiers and of the Iewes; we had neede learne to complaine of our selves much more.

Now Christ refused to drinke of this. This may seeme a strange thing in Christ, seeing hee yeelded his backe to the whip, and his head to bee crowned, his hands to be nailed, his face to be spitted on, and to bee buf­feted, refusing none of these things,Quest. Why Christ refu­sed the bitter cup. What therefore was the reason that he refused to drinke of this? I answer; first, to teach us the true lati­tude and extention of Christian patience; for there bee two sorts of passions, 1 some there be that be of necessity, and some voluntary or arbitrary: now those that be of necessity, Sol. Division of Passion two­fold. such our Saviour did not refuse, such as was needfull for the salvation of man: but those that were arbitrary, and voluntary, those our Saviour refused, which may teach us this high point of wisedome, that those passions that bee by authoritie, and those that come immediate from God, these we must with Christian patience beare: but if it be an arbitrary or voluntary passion, then we may refuse it: it is an opinion of the world, that a Christian must beare any thing that is put upon him, but we see in the example of Christ, how farre our Christian patience doth extend.

SERMON XX.

MATTHEW 27. 34.‘They gave him vinegar to drinke mingled with gall, and when he had tasted thereof, hee would not drinke.’

WE may behold the resemblance and similitude of a great tree in a glasse,Simile. but not in the same pro­portion that it hath as it groweth, but a great deale lesse, for alwayes the resemblance is lesse than the thing it selfe that is resembled; so the Gospell is a great glasse that doth shew unto us, the great love of Christ in the worke of our redemp­tion; but as resemblances be lesse than the things resembled; so whatsoever wee say of the love of Christ it comes farre short of the love it selfe, which Christ hath shewed unto us; as it will easily appeare by the due consideration of the manner of Christs crucifi­ing: and therefore let us proceed in order from that which we left at.

The last day we made entrance upon the point, when amongst other things we spake of that bitter cup presented unto him, whereof hee re­fused drinke: one reason whereof wee shewed then, which was to teach us the extent of our Christian liberty, now wee passe on to that which remaines.

The second was,2 that we might more sensibly see the love of Christ to us: for all the suffering which were needfull for our salvation he re­fused not, but did with patience endure them, but whatsoever was vo­luntary or did concerne himselfe, those he refused. Ionas he could not endure the heate of the Sunne for himselfe,Simile. yet hee could abide to bee throwne into the sea for the good of others and for their safety; so Christ was contented for our good to be apprehended, condemned, and to bee spet upon, to bee crowned with thornes, whipped, nailed to the crosse, flung into the grave; and yet he would not suffer any thing, that did concerne himselfe, but refused it.

Now the next generall point to be observed,Fifthly, the cru­cifying of Christ. is, the very act of his cru­cifying, shewed but in a word, Hee was crucified, and yet there is much paine,1 much adoe, a great deale of torment shut up in the belly and bow­els of that word:2 For, first, they threw downe the Crosse upon the ground.3 Secondly, they drew or pulled out all the fearfull instruments for that purpose.4 Thirdly, they stripped him. Fourthly, they laid him [Page 220] on his backe, and they stretched out his hands and his feet upon the Crosse,5 and nailed him unto it. Lastly, they did reare up the Crosse in­to the ayre, as though he were unworthy to be upon the ground. And thus we see, what a deale of paine and torments, is shut up in the bowels of this one word: whence for our learning we may gather these good instructions following:

First,Vse 1. seeing Christ was crucified for us, this should make us bewaile our sinnes with bitternesse, that we should be the parties should bring all these pains upon Christ, forhe suffred not for his own sins, for he was in­nocent and holy, but for my sinnes, and thy sinnes, which we daily live in; Esay, 53. the Prophet saith, The chastisement of our peace was upon him; and 1 Pet. 3. 24. it is said, Who in his owne bodie bare our sinnes upon the tree: therefore seeing our sins brought all those paines upon Christ, we have cause to bewaile them,Simile. we can bewaile the punishments we bring upon our selves, but how much more should we bewaile the punishment wee bring on Christ; as the spickes and the nails being driven into the hands and feet of Christ, when he was crucified, made the bloud runne out at the holes;Simile. so the meditation and consideration thereof should cause our consciences to bleed. And now seeing our sinnes have brought Christ on the crosse; what will we doe? mock him as the wicked Iewes and the souldiers did; or be silent, as the Disciples were, or stand still? No, but we must after a spiritual manner go to the crosse of Christ and say, Lord, wilt thou die for me, and suffer such great paines and torments? I have eaten sowre grapes, and thy teeth are set on edge with them; It is I that have sinned, but Lord thou hast done nothing worthy of these great paines; therefore, O Lord, that I may never forget this great love of thine, though I cannot perfume thy body, as Mary did, with sweet spices, yet will I never cease to wash it with the daily teares of true repentance for my sinnes: But alas, we can weepe for the losse of our wives, of our chil­dren, but we cannot weepe for our sinnes; therefore we should doe as the Physitian,Simile. who when hee findeth men dangerously bleeding at the nose, lets them bloud in another place, and so turnes the course of the bloud another way; so our weeping for worldly losses, we should turne to weeping for our sinnes, and for the losse of Gods favour, that thus Christ was crucified for them.

Secondly,Vse 2. seeing Christ was crucified, we should labour to see all our spirituall enemies crucified with him; for when Christ was upon the Crosse, he pulled the Devill, sinne, death and damnation to the Crosse with him, and so also were crucified; so Christ was not crucified alone, but all the enemies of mans salvation with him: So the Apostle, Coloss. 2. 14. speaking hereof, saith, And putting out the hand-writing of ordinan­ces that was against us, which was contrary to us, he even tooke it out of the way and fastned it to his crosse; and having spoiled the principalities and powers, hee made a shew of them openly, triumphing over them in it: therefore the same Crosse that served to crucifie Christ, the same hath served to crucifie our spirituall enemies; and though the Iewes saw none but Christ upon [Page 221] the Crosse, thou that art a Christian must goe further, and see all the enemies of mans salvation, the Devill, damnation, and sinne, crucified with him.

Thirdly,Vse 3. seeing Christ was crucified upon the crosse, we must be con­tented to crucifie our selves; and therefore after a spirituall manner we must goe to the Crosse of Christ, and naile our hands and feet unto the Crosse, that we may not move a hand or a foot, to displease God; Nay, we must goe further, and crucifie our sinfull and carnall lusts, and inor­dinate affections; for the Apostle saith, that they that are in Christ have crucified the flesh with the affections and lusts thereof: So that there is not a true Christian, but hath beene upon the crosse already, and hath carried his corruptions thither to be crucified; therefore looke how busie the Iewes were in crucifying of Christ, be thou as busie to crucifie thy sinnes and corruptions; howsoever men may talke of the crucifying of Christ, yet if thou have no care to crucifie thy sinnes, and thy carnall lusts, thou canst have no comfort by it; be sure then, as the Iewes did apprehend Christ, condemned him, set a crowne of thornes upon his head, spet on his face, nailed him to the Crosse, killed him, and flung him into the grave; even so doe thou by thy sinnes, labour thou to apprehend thy sinnes, to condemne them, set a crowne of thornes upon them, spet at them, doe all the disgrace that may be to them, naile them to the crosse, and bury them in the grave of Christ, that so they never rise againe.

Fourthly,Vse 4. seeing Christ was crucified, and suffered such extremities; This must teach us to see what extremitie all unrepentant sinners must looke for at the day of judgement; for if Christ suffered such extremi­tie, that had but the imputation of our sinnes upon him, what shall be­come of them that live in their sinnes, inherit them? Our Saviour wee know saith, If they doe this to the greene tree, what shall become of the dry? If they did so to Christ that had no sinne, what shall become of thee? I will tell thee, if thou be found in thy sins, and have not repented them, thou must looke for no mercy; for if he spared not his Sonne, then look that he will not spare thee: For (as the Apostle saith, Rom. 11. 21.) if God spared not the naturall branches, but cut them off, take heed lest he spare not thee, who art a wilde olive tree.

Fifthly,Vse 5. seeing Christ was crucified, and suffered such extremitie for the saving of thy soule, then thou must be contented to suffer any thing to be saved: For, did Christ suffer for thee? And art not thou that art a Christian contented to suffer any thing, that thy soule may be saved? If men did know the true value of their soules, they would be contented to suffer any thing to save them, as the Apostle ssaith, Philip. 3. I count all things as dung and drosse, to be found in Christ: And so the holy Martyrs, Hebr. 11. it is said, Some of them were racked, some were sawne asunder, and would not be delivered, that they might obtaine a better resurrection.

The third thing that the Evangelist shewes in his crucifying,Of the stripping of Christ. is, how they did strip him; they did pull off his clothes, we see, first they put off the purple robes, and put on his owne garments, and now when they [Page 222] naile him to the Crosse, they strip off his owne garments, and let him hang naked on the Crosse.

This sheweth the merit of our sinnes, Vse 1. that wee deserve not the least bit of bread, nor the meanest coat that may be, to live or to die in; hence we may learne that every must labour to finde this guiltinesse in himselfe, for it is the Lords mercie that we have any thing; as Christ was stripped at his death, so we deserve to be stripped of all comfort at the day of death; and as Iaakob said, Lord I am lesse than the least of thy mer­cies; so we may say, Lord I am not worthy of the least bid of bread, nor of the meanest coat, nor of the least comfort that may be. Thus the Pro­phet declares Gods goodnesse, Lament. 13. It is the Lords mercy that wee are not consumed; and it is Gods mercy that we have a coat to put on our backes, that we have a bit of bread to put in our mouths, a bed to lye in, an house to put our heads in, and if we have any thing more than others, we must acknowledge it is the Lords great mercy to us, and wee are to blesse God for it, that he hath made our life any way comfortable to us: And the same Prophet Ieremie complaines of this neglect in his dayes, Chap. 5. 24. Neither say they in their hearts, let us now feare the Lord our God, who gave us raine both early and late, and appointed unto us the weekes of harvest: And even so the Lord bestowes on us abundance of his blessings; O that men would feare the Lord for those his blessings, that from day to day they live in, but we have our hearts hardened like them, who, Marke 6. 52. had not considered the matter of the loaves, because their hearts were hardened.

Secondly,Vse 2. seeing Christ was naked on the Crosse, this must teach us, how naked we are in the sight of God; that wee have not a spirituall grace to cover our soules with, for Christ was not so naked in the sight of men, as we be naked in the sight of God; every man can see the nakednesse of his bodie, and can complaine of that, but they cannot see the nakednesse of their soules; according to that which the Spirit of God saith, Revel. 3. 17. Thou sayest I am rich and inclosed with goods, and have no need of any thing, and knowest not that thou art wretched, and miserable, and poore, and blind, and naked.

Thirdly,Vse 3. seeing Christ was naked on the crosse, this his nakednesse doth serve to purchase and procure clothing for thee; therefore Christ was naked on the crosse in the sight of men, that thou shouldest not be found naked in the sight of God, but that thou mayest stand with comfort be­fore God at the day of judgement, covered with the righteous robe of Christ Iesus.

The fourth thing observed in the manner of Christs crucifying,Next crucified betwint two theeves. was, That he was crucified betweene two theeves, and he was numbred amongst the wicked; they did hang him in the middle, as if he were the chiefe of them: Whereby we learne,1 first, as it was the portion of Christ to be accoun­ted and numbred amongst the wicked; so it is the portion of Gods peo­ple to be numbred amongst the wicked still to this day.

Secondly,2 seeing Christ was crucified betweene two theeves, this [Page 223] must teach us wisely to distinguish betweene the crosse of Christ, and the crosses of the theeves, for although the punishment was alike, yet the cause was not alike, for Christ he died an innocent man, but they died worthily, for that which they had done, and even so heere wee must learne to distinguish betweene the punishment of the godly, and of the wicked, for many times taste of the same punishment, but the cause is not alike. Yet let us beware of Popish superstitions which so admire the crosse outwardly that they eate out the life of all internall devotion thereby:Five falsehoods of popish Cruci­fixes. and to this end let us take notice of these five falsehoods in their Crucifixes.

First, they picture Christ hanging on the crosse, 1 whereas he stood on his feet, and wee have great authority for it, as Irenaeus, Iustine Martyr, Gregory, and Bellarmine; all these affirme hee did not hang on the crosse, but stood: this is the first falsehood.

Secondly,2 they affirme and make the wound to bee on the right side of Christ, whereas it was on the left side, for when the souldlers pierced him, water and blood came out of it, now there is water no where about a man but at the heart, for that onely wants cooling, which is the office of the water about it; therefore in probability it was on the left side, that being neerer the heart: and this is a second falsehood.

Thirdly, they naile his feet but with one naile, whereas Christ had two nailes,3 in each foot one: the Heathen could say, Away with him to the crosse, two nailes to naile his hands, and two nailes to naile his feet; and every man cannot chuse but thinke more than one naile was needfull to naile his two feet. A great Iesuite was the first inventor of this doctrine, and hee pictured Christ with one naile in his feete: this is the third falsehood.

Fourthly,4 Saint Paul saith, 1 Cor. 11. Doth not even nature it selfe teach you, that if a man weare long haire it is a shame to him? It was not lawfull for a man to weare long haire, except he were a Nazarite; but they picture Christ with long shag haire. Now we are to thinke, that Christ would not sinne against nature, for there was no sinne found in him; againe he was no Nazarite after the custome of the Law, (though hee were of Nazareth or a Nazarene, by reason of habitation or the place where hee dwelt) for he did drinke wine and strong drinke, which was not lawfull for the Nazarite to doe: therefore it is very probable, (if not certaine) that Christs haire was short: this is the fourth falsehood.

Fifthly,5 all the Evangelists say, that the titles that were set over the head of Christ, were written, in Hebrew, Greeke, and Latine; but in their crucifixes, it is written in Latine onely; this is the fifth falsehood. So that wee see, they are so farre from the true power and vertue of the crosse of Christ, a [...] they have not a true forme of it; therefore doe thou whosoever thou art, leaving these dead images, labour in the crosse of Christ to crucifie the immoderate care of the things of this life, thy covetousnesse, thy impatience, thy sinfull anger, thy uncleanenesse, and though thou have no woodden crosse, nor no stone crosse, as the Papists have, yet this crosse shall be thy comfort and joy in life and death.

[Page 224] The fifth point is, The behaviour of Christ on the crosse, which of all other is most worthy to be considered,Fiftly, Christs Behaviour on the crosse. for though he did cary himselfe holily and patiently, the graces of God being fully seen in him in his life time, yet especially they did shine most bright and cleerely when he came to dye; for as the starres doe shine brightest in the darkest nights, so the vertues and graces of Christ did shine brightest, when he was upon the crosse. Now this carriage of Christ upon the crosse, must teach us especially to looke to our behaviour in our crosses, for although a Chri­stian mans speeches, actions, and behaviour, should be seemely and ho­ly at all times, there being no time wherein wee should not walke wor­thy of a Christian calling, yet especially when hee is upon the crosse, as it were, then he must shew all his Christian vertues and holy graces, for (saith one) such as a man is in trouble, such he is indeed, because then for the most part he cannot deissmble, when trouble is upon him, as he may at other times,Simile. when he is in peace; let one put water into a glasse, if the water be cleere, shake and joggle the glasse, and there is nothing but cleere water seene, but if there bee mud or dregges in the bottome, if then you shake it, it will flie all abroad and easily appeare: so if a mans affections be pure, stirre and shake him, and there will nothing appeare, but that which is pure, but if there bee dregges or mud in the bottome, sinnes or corruptions, then shake and stirre him, and all will fly about and be seene. I have shewed you heretofore that the devill is like a dog, whose quality is, if a man let fall a bone or give him any thing, when hee is at meat with him,Simile. then the dogge will wait for more, but if hee give him nothing, let fall no bone or crumme, the dogge will waite no lon­ger, he will seeke him a new master; so the devill doth; if a man bee in trouble, afflicted with crosses, hee will waite to see if a bad word or action doe escape, if wee let fall any, then he will waite still, but if none fall, the devill will seeke him a new master: therefore as every man should looke to his behaviour at other times, so especially hee should when he comes to the crosse and in affliction.

Now the carriage of Christ on the crosse is seene in the seven last words of Christ which he uttered on the crosse.The seven last words of Christ upon the crosse. The first word of Christ on the crosse.

The first is, Father forgive them, for they know not what they doe. Here we may see, the love of Christ, that he prayeth for his enemies; and for such kinde of enemies as were his sorest and greatest, such as did not take away his garments onely, but tooke away his life; and that hee prayed at such a time, when the blood ranne downe his hands and feete, when his shoulders were rent and torne with whipping, and his face was swelled with buffeting. Now from these first words of Christ on the crosse we may observe these foure things:

  • 1. Whom it was he prayed for; for his enemies, his greatest and so­rest enemies, such as did not take away his garments onely, but his life also.
  • 2. What he prayed for; that their sinnes might be forgiven them, and that they might not answer for them, at the day of judge­ment.
  • [Page 225] 3. The time when he prayed, at that instant when the action was a doing, at that time when he did hang on the crosse, when the blood ranne from his hands and feete, when his shoulders were rent and torne with whipping, when his face was swel­led with buffeting.
  • 4. The reason why hee prayed, that God would forgive them, be­cause they knew not what they did.

First,First, for whom Christ prayed. whom it was that he prayed for; it was, for his enemies; not such as did take away his garments onely, but such who tooke away his life also in the greatest extremity that might bee. Which teacheth us two things:

First,1 to love our enemies, and to pray for them, that hate and persecute us, such as doe not onely take away our garments, but our lives in the grea­test extremity that may be; so we see 1 Pet. 2. 21. For even hereunto were yee called, because Christ also suffered for us, leaving us an example, that wee should follow his steepes; and Col. 3. saith the Apostle, forbearing one ano­ther, and forgiving one another, even as Christ forgave you so doe yee: this is the first lesson that Christ taught us on the crosse, for as Augustine saith, Christ made a pulpit of the crosse, and the lesson that he taught us was, that we should love our enemies. But in these daies of sinne and corruption, we are so farre from loving our enemies, that we can hardly love our friends whom we are bound to love, both by the Law of nature and Religion, therefore how farre are we from that example of Christ, which shewes that every one is bound to love his enemies, and pray for them: I know a man shall have much adoe to bring his heart to doe this; neither am I a Pope to give you a discharge if you doe it not; but this I say, that if you will take no more upon you than comes easily, yee shall never bee true Christians,Simile. nor truely religious: a man must force and dresse him­selfe against the haire (as they say) against his nature; we see naturally water will runne downe the hill, but to make it runne up wee must force and drive it up by violence; so we must force our selves, and goe against nature,Simile. against the haire as it were if wee would come to heaven: if a man come into a strange country, where he can have nothing but wine to drinke, if his stomacke will not beare it, the custome is to allay it with a little water; so seeing heere is in us a great heate of sinne, that wee can hardly love our friends and our enemies, wee must therefore labour to allay this heate in us, that so we may not onely love our friends, but our enemies also:Five Considera­tions to move us to love our ene­mies. and that we may doe this, there bee five considerati­ons to helpe us and to further us.

First, the commandement of Christ, Math. 5. 44. But I say unto you, Love yor enemies, blesse them that curse you, doe good to them that hate you, and pray for them that persecute you: I say unto you, I that am your Lord, I that am your Saviour, love your enemies, and although you cannot love them for your owne sake, yet love them for the Lords sake, as Luk. 5. 4. Our Saviour bids Peter, cast downe his net into the sea; saith Peter, wee have travelled all night and caught nothing; as if hee should say, it is against the haire, we are like to doe no good of it, it is in the night time, yet at thy [Page 226] commandement I will doe it: So ought we to obey the command of Christ, how unlikely soever the issue be, God will reward it, wee shall have an happie end and issue.

Secondly,2 The example of God, Matth. 5. 45. Hee maketh the Sunne to shine on the evill and on the good, and the raine to fall on the just and on the unjust: So because Gods generall goodnesse comes to all sorts men alike, to good and to bad, our goodnesse must extend it selfe to all sorts of men, good and bad; if we be the children of God, we must be like him; Balaam could say,Simile. when he was sent for to curse the people of God, How can I curse them, whom God hath blessed? So if God bid us blesse them, we must not curse them, unlesse wee will bee worse than Balaam. Againe, though they be our enemies, yet they may be Gods friends, and them which hee loveth; as also it is a gift that God doth bestow upon his children, to love their enemies.

Thirdly,3 Because it is the greatest love, to love that which is not capable of love: It is nothing for a man to love his friends, but it is a hard matter to love our enemies:Simile. The Philosophers could say, that which is the hottest fire burnes up that which is not capable to burne as we see in the Kings, The fire that burned the sacrifices, did licke up water, and consumed that which was not capable to burne; so that is the greatest love, which workes upon an object where there is least matter of love, as the love of God to us was.

Fourthly,4 Because it is the best way to make our enemies love us; Simile. as wee cannot quench fire with fire, but must quench it with water; so wee must overcome enemies with kindnesse, as the Apostles counsell is, Rom. 12. Be not overcome of evill, but overcome evill with goodnesse.

Fifthly,5 Because if it doe not bring a blessing upon them, yet it will bring a blessing upon our selves; as Matth. 10. our Saviour bids his Disciples, when they come to an house,Simile. they should say, Peace be in this house; and if it did not rest on the house, yet it should returne to them againe; so, when we pray for our enemies, and blesse them, if it doe not rest on them, it shall returne to us againe.

Secondly,The second Lesson. Seeing Christ loved his enemies, and prayed for them, much more will hee love and pray for his friends, servants and people. But how doe wee prove that?Quest. Sol. Because he loved his enemies, and prayed for them: The chiefe Butler forgot Ioseph, when he was lifted up and restored to his Office a­gaine: But Christ will not forget his servants and his people; but even as good Ioseph when he was exalted in Aegypt, Simile. his father and brethren being in distresse, he goeth to Pharaoh and said, Sir, I have a poore father in the Land of Canaan, and eleven brethren; there is a famine in the Land, and they are like to starve;Simile. Sir, you have bread and corne enough, I pray you let me send for them, and let them dwell in thy countrey and king­dome, even in the Land of Goshen: So Christ saith to his Father; Father, I have a great many of poore distressed servants in the world, afflicted and troubled with the temptations of the Devil, and their owne corrup­tions, and with wicked and bad men; Father let us send for them, let them be in thy countrey, and come into thy kingdome, let them be in [Page 227] joy, and in all that glory which thou hast prepared for them: there­fore labour thou to bee one of Gods servants and friends, and then thou mayest assure thy selfe, that Christ loveth, and prayeth for thee every day and houre, when thou art dead-hearted and heavie, and canst not pray, then Christ prayeth for thee, this may give thee com­fort.

Secondly,2 What he prayeth for, for the pardon of their sinnes, that God would not lay them to their charge at the day of judgement?What Christ prayes for. Now the pardon of our sins is the greatest blessing that we can have in this world; this it was that Christ prayed for.

Thirdly,3 When he prayed for his enemies, even in the very act, when they drove the nailes into his hands and feet,When hee prayed for them. when the bloud did trickle downe, when his shoulders were rent and torne with whipping, when his face was swelled with buffetting, even when all his paines were upon him: In which observe two things:

First,1 that it was in the heat of sin, when admonition and good coun­sell would doe no good to them, then he prayed for them: which must teach us, when we should pray for our enemies, when admonition and good counsell can doe them no good:Simile. When a clocke runs ryot, what, will a man goe and pull downe the plummets? No, then it may be, he may have his load, even to lay all on his head, but they will goe to the great master-wheele that stirres all; So we should doe when we see men goe head-long to sinne, that nothing will stay them, we must not runne to the plummets to stay them, to the men, but we must goe to the great master-wheele of the clocke, to him that carries all things and ordereth all things, that is, to God, as 1 Sam. we see in the example of Abigail.

Secondly,2 in the very act of his crucifying, when they were in the very heat of their malice, when the bloud did trickle downe from his hands and feet, then he prayed for them: It may be some can pray for their enemies when the heat is over, and there is a calme, but see, Christ prayeth in the very act of their malice; so Act. 7. Steven did, in the very act, when a showre of stones came about his eares, hee kneeled downe and said, Lord, lay not their sinnes to their charge.

Fourthly, the reason why Christ prayed for his enemies, because they did they knew not what. Now the words were;

  • 1. Words of Compassion.
  • 2. Words of Extenuation.

First,1 of Compassion, as if he should have said, Lord, they know not what they doe; Of Compassion. for if they knew what an high sinne, and great offence it were to kill the Sonne of God, they would not doe it; so wee may say, when we see men runne into all kinde of sinnes, of drunkennesse, breaking the Sabbaths, swearers and whoremongers, &c. Alas, they know not how highly they sinne against God, for if they did they would not doe so, they doe not know that it is the Devill that blindeth them, and leadeth them downe to hell by these meanes, therefore good Lord spare them, good Lord forgive them.

[Page 228] Secondly, words of Extenuation; Lord, what they doe is not or know­ledge, but of ignorance,2 therefore good Lord spare them: which may teach us,Of Extenuation. That sinne of ignorance be lesse, than sinnes of knowledge: therefore when men sweare, and know it is a sinne to sweare, it is a greater sinne than if they did it ignorantly, for there is no kinde of ignorances wor [...]e than sinnes of knowledge.

SERMON XXI.

IOHN 19. 26, 27.‘When Jesus therefore saw his mother, and the Di­sciple, standing by, whom he loved, he saith unto his mo­mother, Woman, behold thy Sonne.’‘Then saith hee to the Disciple, Behold thy mother. And from that houre that Disciple tooke her unto his owne home.’

WE began to speake the last day of the holy carriage of Christ on the Crosse, many testimonies hee shewed in his life time, of faith, humility, patience, and of pietie, but especially when he came to die, and was upon the Crosse, then all his graces did shine forth most cleerely; which carriage of his (I shewed) must teach us to looke to our behavi­our, when we are under the crosse, in any affliction and trouble, for howsoever the speeches, actions and carriage of a Chri­stian should be seemely and holy at other times, yet especially, when he is under the crosse, in trouble and in affliction, then he must shew all his Christian graces and vertues, as Iob did, Iob 1. 22. when hee was on the racke, it is said, In all these did not Iob sinne, nor charge God foolishly. So the holy people, Psal 44. 19. say they, Thou hast smitten us in the dens of Dra­gons and covered us in the shadow of death, yet have we not forgotten the Name of our God, &c. Thence we came to speake of the first words of Christ on the Crosse, and divers other things which wee will not now repeat, but come to that which followes. The second words of Christ on the Crosse; wherein we observe three things:

  • [Page 229]1. The occasion of the speech.
    SER. XXI
  • 2. The speech it selfe.
  • 3. The effect of the speech.

First,1 The occasion of the speech, was, that hee being on the Crosse, saw his Mother, Occasion of the speech. and Iohn the Disciple whom hee loved; for when others fled away from Christ, these tarries with him, and followed him to the Crosse, to see what would become of him, and got as neere it as possi­bly they could: this was the occasion, of which there be two Vses:

  • 1. A morall, and
  • 2. A spirituall Vse.

First,First a Morall. the Morall use, that as Mary and Iohn gathered to the crosse of Christ, when he came to suffer; So we should gather to our good friends when they be in any trouble or affliction, especially when they be in their last extremitie, ready to die, that we be there to helpe and to com­fort them: It is Iosephs blessing, Genes. 46. 4. That he should put his hands upon his father Iacobs eyes, that is, that hee shall not leave them in the time of death: It is the tendernesse of many, that they cannot abide to bee with their friends at the time of death, but wee that bee Christians must labour to overcome this, and performe this good duty, to helpe and comfort them, as much as we can: It is said of Abraham, Gen. 19. 16. That when the Angels came to his house, and were to goe from him, he brought them on the way: the consideration of which dutie, should put us in minde to performe another, namely, that when wee see them readie to depart, we should attend them, with good speeches, with our prayers, and never leave them, till we have brought them as farre as we can: we reade 2 King. when God would take away Elias, Elisha would not leave him,Simile. but attended him till a firy chariot came, and tooke him away, and so carried him to heaven; so we should not leave our friends and neighbours, but attend them with good speeches and prayers, till God hath received them into heaven, a place of glory, the very seat of God.

Secondly,Secondly a Spi­rituall use. the Spirituall use is, that as Mary and Iohn gathered to the Crosse, as neere him as possibly they might; so every man should gather to the Crosse of Christ, as neere as possibly he can, that when others at­tend their pleasures, profits and their sins, yet thou mayest get as neere the crosse as thou canst, and joyne thy selfe to Christ, that every drop of bloud there may fall upon thy soule and conscience:Simile. If a man come where there is a fountaine of water, if he be a-thirst, he will make way to it, upon his hands and knees; so seeing God hath opened a fountaine for us in the bloud of his Sonne, as it is, Zech. 13. 1. If we be a-thirst we will creepe upon our hands and knees, to make way to this fountaine and drinke of it, that so wee may be nourished to eternall life: The Pa­pists run to Ierusalem to see the woodden crosse of Christ, which when they have done, they are never a whit the better for it; but doe thou la­bour to mortifie thy sinnes in the crosse and death of Christ, joyne thy selfe to him by a true faith, and then thou shalt partake of his crosse, eat [Page 230] his body to live eternally, and to drinke his bloud to thy everlasting comfort. Thus much for the spirituall use.

The second thing that was observed,2 is, The speech of Christ, wherein wee observe two things:The Speech it selfe.

  • 1. The tenour of his speech.
  • 2. The time of it.

First,1 The tenour of it, is, Woman, behold thy Sonne, and to his Disciple, behold thy mother, as if he should say, take this man for thy sonne, and hee shall performe the duty of a sonne unto thee in my roome, take him to be thy sonne, and take this woman to be thy mother.

Secondly,2 The time when hee spake it, when hee was in paines and tor­ments upon the crosse; wherein divers things are to be observed.

First,1 we may see the care of Christ for his mother, that he provides carefully for her, and therefore commends her to Iohn: Which must teach us to be carefull to provide comfortably for those we leave be­hinde us in this world, our wives and our children; wee reade to this purpose, Hebr. 11. 21. that Iaakob blessed both the sons of Ioseph, by faith, when he was a dying; It is a heathenish saying, when I am dead let heaven and earth run together; such care for no body but themselves; but we who are Christians must have a care of the good of those we leave behind us: So Isaak did, Gen. 27. 2. I am old (saith he) and know not the day of my death, come and let me blesse thee before I die: So likewise Elias saith to Elisha, when he was to ascend in a firy chariot, What shall I doe for thee before I bee taken from thee? Object. Sol. I, but some may say, I have no body to commit my wife and children to, I have no friend nor kinsman: I answer, If thou have no bo­dy to commend them to, neither friend nor kinsman, then commend them to God, and he will provide for them; if thou layest them downe in the armes of God, he will keepe them: So saith our Saviour Christ, Iohn 17. 11. having none but God to commend his Disciples to, when he was to depart this world, (saith he) And now I am no more in the world, but these are in the world, and I come to thee; holy Father, keepe them in thy Name: So Paul, Act. 20. 32. when he had no body to commend the people to, he commends them to God, when he was to depart from them, (saith he) And now brethren, I commend you to God, and to the Word of his Grace, which is able to build you up further, and to give you an inheritance amongst all them who are sanctified: Therefore, if wee have no friend nor kinsman to commit those we leave behinde to, we must commit them to God, and he will provide for them; this must be our care, when we are to depart this world.

Secondly,2 this care of Christ may teach us, that hee is not onely the Saviour of our soules, but of our bodies; therefore Luk. 22. 35. our Sa­viour saith to his Disciples, When I sent you out without bagge, and scrip, and shoes, lacked ye any thing? And they said, nothing: so we see Christ did pro­vide for the body and soule: this is the reason why Christ did not one­ly teach the people, but he did feede them too, to shew that he was not onely the Saviour of the soule but of the body too, hee did not onely [Page 231] take care of their soules but of their bodies also: this meetes with the common corruption of these dayes, in that men commit the care of their soules to God, but they are afraid they shall want food, rayment, and things needfull for this life, therefore they will take care for their bodies themselves; but it is certaine, that if Christ have care of our soules which is the greater, hee will have a care of our bodies which is the lesser, this Christ teaches us in reason, Matth. 6. Is not the life more worth than meate, and the body more worth than rayment; and is not the king­dome of glory more worth than the things of this life; therefore if he give the greater, let us not doubt he will stand for to give us the lesser, which are the things of this life.

Thirdly,3 this care of Christ must teach us that we must so performe our duety to God, as we doe not neglect it to men, and we must so performe our duety to men, that wee doe not neglect it to God; therefore the Lord hath joyned both together, as Mic. 6. 8. He hath shewed thee, O man, what is good: and what the Lord requireth at thy hand, surely to doe justly and to love mercy, and to humble thy selfe, to walke with [...]. As Exod. 25. the Cherubines that did stand upon the Arke, did [...] upon the mercy seate as they did looke with their faces one towards another; so wee must performe our duety to God, that we doe not neglect our duety to men; but in what order must this be performed?

First,Order of our Duty. wee must doe our duety to God, then wee must doe it to men; Chri [...] was carefull for his mother, but it was from the crosse, for first he did submit himselfe to the will of his father,Simile. and was obedient to the death of the crosse, after that he was carefull for his mother: so we must doe, when we have done our duety to God, we must be carefull to per­forme duety of love and kindnesse one to another.

Fourthly,4 if Christ were carefull for his mother, let us not doubt but that he will be carefull for his church; Ioseph when he was in Egypt, and his father in Canaan, saith unto Pharaoh, Sir, I have a poore father, and eleven brethren, that are like to starve, you have corne enough, I pray Sir,Simile. let mee send for them, and let them dwell in the land of Goshen, so Christ saith to God his father, I have a company of poore distressed ser­vants in the world, afflicted and troubled, I pray thee send for them, bring them home unto thee, that they may behold thy glory. I but, some men may say, indeed Christ was carefull for his mother, because she was his mother, and his good mother too;Object. but what is that to me? How may I assure my selfe, that he will be carefull for me too? To this I answer,Ans. that if we doe the will of God, then wee are his brother, his sister, and his mother, so Christ saith, Matth. 12. For whosoever shall doe the will of my heavenly father, he is my brother, my sister, and my mother, so if we doe the will of God, wee are his brother, his sister, and his mother; and as he was carefull of his mother, and did commend her to Iohn when hee was to depart this world, so hee hath given a charge to this whole world concerning his church, to heaven and earth hee hath given a charge; to his Angels, Psal. 91. 11, 12. For hee hath given his Angels charge ever thee to keepe thee in all thy wayes, they shall beare thee in their hands, that [Page 232] thou hurt nor dash thy foot against a stone. Which although it be especially spoken of Christ, yet there is not a member of Christ, but it concernes too; so hee hath given a charge to the whole world concerning his Church, Psa. 105. 15. Touch not mine annointed, and do my Prophets no harme: so also hee hath given particular men a charge to doe us good, even a number we know not of,Simile. as 1 King. 17. 8. When Elias was in distresse at the river and wanted meate and drinke, the river being dryed up, The word of God came unto him, saying, arise, get thee to Zarephath, which is in Sidon, and remaine there: Behold, I have commanded a widdow there to sustaine thee: so God hath given a charge to a number of men we know not of to feed us, and sustaine us; therefore as Christ commended his mother to Iohn; so God hath given a charge concerning his Church, to Angels, to the whole world, to particular persons.

Secondly,Secondly, the time when he spake. the time when he spake, when hee was in paines and in tor­ments upon the crosse: which may teach us when bodily paines be up­on us wee should stirre up our selves to doe good, to those wee leave be­hinde us; so Christ [...] forgate his paines and trouble, that was upon him, and stirred [...] himselfe to doe good; I know through frailety of the flesh,Simile. we shall have little minde to thinke or to speake of any good, but Christians must not give place to the flesh, but stirre up the graces of God, which is in them; so Steven Act. 7. comming neere his death, when a shower of stones came about his eares, kneeled downe, and called upon the Name of God; old Iaakob also when he came to dye he gathe­red up himselfe, and worshipped towards the end of his staffe, and bowed him­selfe;Heb. 11. 21. so a Christian must reare and stirre up the spirit of grace which is in him; if a man fill a bottle of ale, and fling it into the sea, howsoever a man may pull downe the bottle, it will rise againe, if it be not held by plaine strength; so howsoever a Christian man may bee held downe through the paines that be upon him, yet as long as there is a Spirit of grace in him, it wil shew it selfeat one time or other.

Thirdly,Thirdly, the effects of his speech. The effects of the speech, that from that time forth hee tooke her home to himselfe, that is, hee tooke her for his mother, which must teach us,1 that every one must bee carefull to performe the will of the dead: if it be the will of the dead, we must be carefull to doe it, Gal. 3. 15. (saith Paul) Though it is a mans testament, yet if it be confirmed, no man does abro­gate it, or adde any thing to it; so the will of a dead man is not to be disanul­led: and this is seated in nature, that it is an injury and wrong to a dead man when they doe not performe his will, as Ier. 35. 6. And I set before the children of Rechab, bottles full of wine, and said unto them, Drinke wine: But they said, We will not drinke wine; for Ionadab our father comman­ded us, saying, Yee shall drinke no wine, you nor your sonnes fo ever; which they observed onely, because it was the will of their dead father: much more we that be Christians, how carefull should we be to performe the will of the dead, seeing wee beleeve the Resurrection, that we shall all rise againe? and then with what faces can we looke on them at that day? with what face can the wife looke on her husband, and the childe on his father, and one brother on another, when we have not done their wils, [Page 233] but have rather done injury and wrong to them.

Secondly, as Iohn was obedient to Christ, in the estate of his humili­ty when he was upon the crosse, much more we should be to him, in the estate of his glory: let us bee carefull to remember his will and com­mandements, and doe them, for although he hath not laid, it may be, the care of wife, or of children on thee, or of servants, yet he hath laid the care of the preserving of thy owne soule, and conscience; take heed therefore, doe not starve or famish it, for if we doe neglect thar he puts us in trust to doe, how shall wee looke upon him at the day of judge­ment? we see in experience, if a man commit a childe to one to nurse, if she shall neglect, starve, and famish the childe, how can she looke on the party that did put the childe to her? so it is a greater sinne, to starve thine owne soule, for this is the last charge that Christ gave to us to feed and to nourish our soules, but if we neglect, starve and famish them, how shall we be able to looke on him at the day of judgement?

Now we come to the third speech of Christ on the crosse, The third speech of Christ on the Crosse. which was to the Theefe that was crucified with him; wherein two things are to bee observed:

  • 1. The occasion of the speech.
  • 2. The speech it selfe.

First,First, the occa­sion of the speech. the occasion of the speech; it was concerning the conversion of the Theefe: for there were two theeves crucified with him, of whom the one blasphemed and rayled on Christ, because hee would not save his body nor asswage or mitigate his paines; the other applied him­selfe to Christ for the saving of his soule, and did not care what became of his body, so his soule were saved hee did not pray Christ, to pull out they spickes out of his hands and feet, nor to asswage his paines, but his prayer was for the saving of his soule. In which two are figured out all men when the come to die, some desire to have their body saved, and to have paines mitigated, to be restored againe to their health, and because they be not, some of them murmure against God, the other sort desire to have their soules saved, and care not what become of their bodies, so their soules may bee saved, they desire not so much to have health and ease, but let all goe, so they may have their sinnes pardoned, and have the salvation of their soules, to come into Gods kingdome.

Now in the occasion of the speech, which was the conversion of the theefe, we may observe three things:

  • 1. The Party that was converted.
  • 2. The time when he was converted.
  • 3. The fruits and effects of his conversion.

First,First, the party who was con­verted. the party that was converted, it was a Theefe, a notorious offender and a bad liver, and a naughty man, all his life time, yet now he is con­verted unto God, and saved, therefore let no man despaire of Gods mercies, whatsoever thy sinnes be, it may be thou hast been a vile liver all thy life time, haply thou hast lived a whooremaster, a drunkard, haply thou hast been a scoffer of Religion, a hater of good things, a co­vetous person, a coozener of thy neighbours, doe not despaire of Gods [Page 234] mercy, if thou canst repent, and turne to God, thou shalt be saved: so Paul saith, that it is a worthy saying, and worthy of all men to be embraced, that Christ came into the world, 1 Tim. 1. 15. to save sinners; of whom I am the cheife: there­fore seeing Christ came into the world to save sinners, no man must exclude himselfe from Gods mercy; so likewise Ier. 3. 1. saith the Lord, If a man put away his wife, and shee goe from him, and become another mans, shall he returne againe unto her? shall not that land be greatly polluted? but thou hast played the harlot with many lovers, yet returne againe to me saith the Lord: In like manner, 1 Sam. 12. 20. The Prophet speaketh unto the people, Feare not, yee have done all this wickednesse, yet depart not from following the Lord, but serve the Lord with all your hearts, &c. So howsoever men have lived wickedly, and done badly, yet let them not turne away from ser­ving the Lord, but let them be desirous to please him, to repent of their sinnes, and they shall finde mercy with God; when Caine had killed Abel, he cryes out, My punishment is greater than I can beare: upon which words Augustine, Simile. Thou lyest Caine, the Lords mercy is greater than any mans sinnes, if he can repent. Bernard saith well, We know right well, O Lord, thou dost not reject the Theefe that confessed, the sinfull woman that wept unto thee, nor the Canaanitish woman, that did humble herselfe before thee; nor the wicked Adultresse brought unto thee, nor the Toller or Tri­bute gatherer that did follow thee, nor the Publicane that repaired unto thee, nor the Disciple that denied thee, nor Saul that did persecute thee, nor thy Tormentors that did nayle thy sacred body to the crosse; O Lord, all these are fragrant fruits of thy most sweete mercy, and by the sent of these sweet ointments, we runne unto thee and doe follow thee. And from hence wee conclude, that no man must wilfully exclude him­selfe from Gods mercy.

Secondly,Secondly, the time when he was converted. The time when he was converted, which is to be considered in three circumstances: first, it was when others did scoffe and scorne Christ, and when the Iewes did mocke, raile and revile at him, with his fellow theefe,1 then at that time hee was converted: This should teach us, that we be not carried away with the bad examples that be amongst us, that although others set not a flye by Christ, nor care for his precious blood which hee hath shed for us, but rather despise it, yet wee must regard it, and set it at a high price, and desire to have our parts in him, as Gen. 6. the Lord said unto Noah, Make thee an Arke, when the world attended their pleasures and profits, and did what they would, hee provided an Arke; so doe thou, make thee an Arke, labour to repent thee of thy sinnes, and to turne unto God, and to get faith in Christ, that thou maist be saved though all the world does otherwise: wee see (by experience) when a flood comes,Simile. loose things, and such as are not rooted, and unset­led or light things are carried away with the streame, but such as are rooted and setled these remaine, the poore theefe was then converted, when others did mocke at Christ, railing at him and reviling him.

Secondly,2 when Christ was on the crosse, in his greatest humility and abasement, not when he was walking on the sea, or on the water, or working of miracles, giving sight to the blind, making the dumbe to [Page 235] speake, the deafe to heare, cleansing of Lepers, casting out devils, raising the dead; not when hee was giving life to others, but when others were taking life from him, even then the theefe was converted: Here­upon Augustine saith well, Moses beleeved God, but when was it? when he spake out of the firy Mount; and Abraham was obedient to God, to goe out of his countrey, and from his kindred into a strange land, when God spake from heaven; the Patriarches beleeved when he spake in dreames and visions; the Disciples and Mary saw the wonderous mi­racles; the Centurion he was converted and beleeved, when the veile of the Temple rent, when the rockes did flye asunder, and when the graves did open; but the poore Theefe hee was converted, when hee saw none of these wonders, but when Christ was in the greatest abasement that might be: now if the Theefe was converted to God when Christ was on the crosse, in his humility and abasement, how shall wee answer to God at the day of judgement, that we are not converted to him, now he is in his glory? As Matth. 12. 41. our Saviour saith,Simile. That the Ninivites shall rise up in judgement and condemne the Iewes, because they repented at the preaching of Ionas, and behold, a greater than Ionas is here: they would not re­pent at Christs preaching: so say I, the Theefe shall rise up in judgement and condemne this world, in that he repented, and turned to God, when Christ was in his abasement, on the crosse, and they have not repented and turned to God now he is in his glory.

Thirdly,3 hee was converted at the last houre of the day, when hee came to dye, all his life time he had neglected it, and had not a thought (it may be) of it, yet now at the last gaspe hee did repent him of his sins, and turned to God: which may teach us, howsoever we have neg­lected our repentance and conversion in our life time, and have not loo­ked after it, and it may be, we had not a thought that way, yet when wee come to dye, it is high time to looke after it then or never: but I dare not wish any man to deferre his repentance till the last gaspe, for that is dangerous, but the best way is to repent as soone as may be: the reasons I will not stand to shew now, because I have sufficiently spoken of them heretofore: the world abuses this example of the Theefe, and will therefore deferre their repentance till the last gaspe that they come to die, and so make of a precious oyntment, ranke poyson. Now that it is a dangerous thing for a man to deferre his repentance till the last houre,Danger of late Repentance. I make it cleare, first, because this is a singular example; for there is but this one in all the Booke of God, that repented at the time of death, of so many thousand spoken of that have died without repentance; there­fore this is a dangerous president for any man to follow: saith one, There is but one example that no man may presume, and there is one, that no man may despaire.

Secondly,2 hee repented no sooner, because he was called no sooner; for if he had beene called sooner in probability, he would have repented sooner and turned to God: as Augustine saith, no man must defer his repentance, for hee that was called the first houre of the day, came the first houre, and hee that was called the second houre of the day, came the second [Page 236] houre, and he that was called the sixth houre, came the sixth houre; and so he that was called the first houre did not deferre his comming till the fourth houre, nor he that was called the sixth houre, did not stay till the last houre, but they came at the same houre of the day, that they were called. Which must teach us that when God calleth us, we must not de­ferre the time or delay it, but straightway turne to God; saith Chryso­stome, God hath promised the pardon of thy sinnes, if thou doe repent, not when wee will, but when God will give it thee: and to that pur­pose Heb. 3. it is said, To day if ye will heare his voyce, harden not your hearts, &c. never deferre it till to morrow, nor while the next day, for it is a dangerous thing to deferre repentance, but more dangerous to deferre it till the last gaspe.

Thirdly, Thirdly the fruits and effects of the theefes conversion. the effects and fruits of his conversion; which are foure:

  • 1. He reproves his fellow theefe.
  • 2. He confesses his sinne, and the punishment due unto it.
  • 3. His apologie, and defence for Christ.
  • 4. His prayer that he made to Christ.

First, First, the re­proofe of his fellow theefe. the reproofe of his fellow theefe; hence we observe three things:

  • 1. Of what he reprooved him.
  • 2. Vpon what ground he reprooved him.
  • 3. With what affection he reprooved him.

First, for what he reprooved him; for the want of the feare of God, saith he,1 fearest thou not God? as if he should say, if thou did'st feare God, thou durst not speake as thou dost, nor doe as thou dost, it is the want of the feare of God, that makes thee doe so: hence we collect the reason, why men runne into all disorder and sinne, because they want the feare of God, therefore men sweare, be drunken, runne into all prophanenesse and vilenesse, because they are not afraid of the power of God, nor of his wrath, they thinke not of condemnation or of hell; for if they were afraid of these things, they durst not so doe: therefore it is that the want of the feare of God, makes men runne into all disorder: of such Paul complaines Rom. 3. 15. Their feet are swift to shed blood: and a number of other sinnes he reckons up that men runne into for want of this feare, which the Apostle sets downe as a cause of all; the feare of God is not before their eyes, ver. 18. for where this feare is not, there is no sin so vile but men will be ready to runne into it: so Deut. 25. 17. saith the Lord, Remember what Amaleck did unto thee, in the way when yee were come out of Egypt: how he met thee by the way, and smote the hindmost of thee, even all that were feeble, faint and wearie amongst you: and he feared not God: so it is the want of the feare of God, that makes men runne into all disorder; therefore it is a good signe, when men bee afraid to sinne against God, afarid of his power, wrath, dispeasure, hell, and damnation; but when men thus feare God, this stops them in sinne; so Nehem. 5. 15. saith hee, I durst not doe as the governours before me did, because of the feare of God: we read Iob. 31. 19, 20. the holy man making his Apologie, thus, If I have seene any perish, for want of clothing, or any poore without covering: if his [...]ynes have not blessed mee, and if hee were not warmed with the fleece of my [Page 237] sheepe; If I have lift up my hand against the fatherlesse, when I saw my helpe in the gate; Let mine arme fall from my shoulder-blade, and my arme bee broken from the bone: and presently hee giveth a reason of it, For destruction from God was a terrour to mee; and by reason of his highnesse I could not en­dure: Therefore it is a good thing to be afraid to displease God. A man that dwels by the sea side,Simile. as long as there is a wall or a banke, though it flow fearefully, yet thinkes himselfe safe, so long as the wall holds, but if it be once broken downe, then he thinks himselfe in danger of drow­ning; so, as long as we have the feare of God, to be a banke or a wall a­bout us, we be safe, but if wee once breake this wall, we are ready to be drowned with sinne and all disorder; therefore it is good and profita­ble to have the feare of God alwayes before our eyes.

Secondly,2 On what ground he reproved him; because hee was readie to die, aswell as he, and yet it was not long before they should both come before God in judgement, to answer for all their sinnes; therefore now it is high time to feare God: In like sort, although our case bee not yet come to that extremitie as theirs was, that we are readie to die present­ly, yet because sentence is passed upon us; for as the Apostle saith, Rom. 8. The body is dead because of sinne; let us, though death hath not al­ready taken the castle and tower of our hearts, yet seeing hee is entered within the walls and suburbs of the citie; let us, I say, therefore be care­full to feare God, and to walke conscionably before him; for we know not how soone death will take the tower and the castle of our hearts, and then we must come to judgement: This use Isaak made of this un­certaintie of life;Simile. I am old (saith hee) and I know not the day of my death, come and let my soule blesse thee before I die; so because wee know not the time of our deaths, how soone we must come to judgement; therefore, before we stirre or move a foot, let us labour to repent us of our sinnes, and convert and turne to God.

Thirdly, Out of what affection he did it; out of love to doe good to him, for this is the nature of one that is truely converted, to draw others to Christ: So we see, Iohn 1. 41. Andrew said to Simon, We have found the Messias, which is by interpretation, the Christ; And Iohn 4. 28. The woman of Samaria, when she had beene talking with Christ, goeth into the Citie and sayth to the men, Come, see a man which tould me all things that I ever did; Is not this the Christ? and so many came to be beleevers. In nature we see all na­turall things desire to make other things like themselves, as fire doth desire to make all thigns that comes neere it fire,Simile. so water; and other li­ving things, when they be come to strength of nature, then they beget things like unto themselves, as a man, to beget a man, a beast, a beast like to himselfe; even so it is with a Christian, he will labour to make others like to himselfe, when he comes to his strength and ripenesse; indeed in his weaknesse he doth not, but when he commeth to his strength he la­bours to make others like to himselfe.

Secondly,2 The confession of his sinne, and the punishment due thereunto; for first,His confession of sinne and pu­nishment due thereunto. he doth not say, thou art here justly to receive things worthy of that thou hast done;1 but hee brings or takes in himselfe; Wee are indeed [Page 238] righteously here, for we receive the due reward of our deeds: This is a note of a man truely converted to God, to confesse his sinnes, to shame himselfe and give glory to God: So if men be converted to God, they will not talke of other mens sinnes, but they will inclose themselves with others, and make confession of their owne sins also; therefore when men cloake and hide their sinnes, it is a shrewd signe that they are not soundly con­verted.

Secondly,2 he confesses that all these punishments and judgements of God are justly upon them; this is a good signe of a man that is truly con­verted to God, to cleere the justice of God: as the Church, Micha 7. 9. I will beare the wrath of the Lord, because I have sinned against him, untill he p [...]d my cause, &c. So Ezek. 20 43. saith the Prophet speaking of sound conver­sion, And there shall ye remember your wayes, and your workes, wherin ye have bin defiled, and you shall loath your selves in your owne sight, for all th [...] evils which ye have committed. So we must labour to cleere the justice of God, in all our punishments that befall us; therefore when men will wrangle and di­spute with God, and doe not labour to beare with patience the judge­ments of God that doe befall them, it is a signe that such an one is not rightly converted unto God.

Thirdly,3 His apologie and defence for Christ; But this man (saith he) hath done nothing misse: His apologie and defence for Christ. when every man was against him, the Governour, souldiers, and Iewes, this poore Theefe could not be silent: This is a signe of true conversion, when men can beare any thing, concerning themselves, with patience and silence, but if it be against God, and his honour, they cannot beare it: this affection was in Moses, for it is said, that hee was the meekest man on earth, when things concerned himselfe; but when the people committed idolatry, hee brake the Calfe in peeces and stamped it, and made them to drinke of it, and he commanded every man to put his sword by his side and to kill his brother: Which must teach us, that every man in his owne quarrell must bee silent: But when the cause concernes God, then silence is dangerous, and a very great sinne against God.

Fourthly,4 The prayer that hee made, was, Lord remember mee when thou commest into thy kingdome: The prayer which he made. The other theefe desires to have his body sa­ved, to have his paines asswaged and mitigated; of which, because hee was not eased, hee railed on Christ; but this Theefe did not desire to have his body saved or his paines mitigated, or to have the nailes and spickes pulled out of his hands and feet, but he was contented to suffer any paine, he cares not what become of his body, so his soule may be saved, and he may come into Gods kingdome: Which must teach us, that when we come to die, wee should not take care of our bodies, but for our soules, Lord remember my soule, I beseech thee give mee the truth of thy faith, give me patience, let my body feele and suffer what it may, yet let my soule be saved, and bring it into thy kingdome, and then no matter what become of my body, any thing shall content me.

SERMON XXII.

LVKE 23. 39, 40, 41, 42, 43.‘And one of the evill doers, which were hanged, railed on him, saying, If thou bee the Christ, save thy selfe and us.’‘But the other answering, rebuked him, saying, Fea­rest thou not God, seeing thou art in the same condem­nation?’‘And we indeed righteously, for wee receive the due reward of our deeds; but this man hath done nothing amisse.’‘And he said, Lord remember mee when thou com­mest into thy Kingdome.’‘And Jesus said unto him, Verely I say unto thee, To day shalt thou be with me in Paradise.’

IN these words wee proposed two things to bee consi­dered; first,SERM. XXII. the occasion of the speech; secondly, the speech it selfe; the occasion of the speech was upon the conversion of the theefe, at the time of his death: Now in the conversion of the theefe wee consider three things; first, the party that was converted; second­ly, the time when hee was converted; thirdly, the effects and fruits of his conversion: from whence we then spake of many things we will not now repeate, but come directly unto that which followes.

The fourth thing wee began to speake of was,Fourthly, the theeves prayer. his prayer hee made unto Christ in that extremity: wherein two things are to be considered:

  • 1. The ground of his prayer.
  • 2. The prayer it selfe.

The ground of his prayer is threefold, first, that hee was perswaded he had a kingdome prepared for him,1 howsoever hee did hang on the crosse basely, and contemptibly; and that he had the dispensation and disposing of it.

[Page 240] The second is, a perswasion that he will not keepe it to himselfe, but that he will impart it unto others.2

The third is,3 that he will impart it to others who are poore penitent sinners, not onely to the just, but to the penitent, and this was the ground of his prayer. Now every one of us must lay this ground of prayer.

First,1 he must be perswaded that Christ hath a kingdome, and that he was come into it, and hath the power and dispensation of it; so Matth. 28. 18. All power is given wee in heaven, and in earth; so Ioh. 5. 22. For the Father judgeth no man, but hath committed all judgement to the Sonne.

Secondly,2 a perswasion, that he will not keepe it to himselfe, but will impart it to others; even as a conduite receiving water, doth not keepe it to it selfe,Simile. but conveies it to others; so Christ received this kingdome, not to keepe it to himselfe, but to convey it unto us: as Luk. 22. 29. therefore I appoint unto you a kingdome, as my Father hath appointed unto me: so Christ doth not retaine it to himselfe, but hee doth impart it to all others.

Thirdly,3 that he will impart it to poore penitent sinners; Matth. 9. 13. our Saviour saith, that he came not to call the righteous but sinners to repen­tance; and therefore if men will repent of their sinnes, let them not feare but that Christ will bestow it on them, for he will not bestow his kingdome on the just onely, but on poore penitent sinners: this is the ground of his prayer.

Now for the prayer it selfe, and herein wee observe two things:

  • 1. What he prayed for.
  • 2. The time when hee prayed.

First,First, what he prayed for. for what he prayed: hee prayed to bee remembred when Christ came into his kingdome, hee did not pray Christ to pull the nailes and spickes out of his hands and feet, to have his body saved, or his paines mitigated or asswaged, but he desires to be remembred when he comes into his kingdome, so he lets all the care of his body goe, and applyeth himselfe to have his soule saved, to be remembred when Christ comes into his kingdome. Now with the other, all his care was for the saving of his body and to have his body eased of his paines, which because Christ would not asswage, he railes on him; but this man is contented to let all goe, so his soule may be saved: now in these The [...]ves are figu­red out all the men in the world, when they come to dye, with some all their care is to have their life prolonged, their bodies saved, to have their paines asswaged and eased; so wee see it was the care of Ahaziah king of Israel, shall I recover my fall? all his care was to know whether he should recover of a bodily cure; so it is with the world, all their care is to know whether they shall recover or no; but the Saints care not so much for the saving of their bodies, as their soules; let the body suffer what it will, they are contented to suffer any paines, so they may have their soules saved: I have shewed you heretofore, that if an house bee on fire,Simile. they will fetch out all the best things, so that if any perish, it shall bee the worst, because if all cannot bee saved, it is wisdome to save the best; so if our soules and bodies bee in danger, that wee cannot save [Page 241] both, let us labour to save the best, which is our soules, as this theefe did, not desire to have the spickes pulled out of his hands and feet, to have his paines asswaged and eased, but his desire is to bee remembred, so what paines soever wee endure, we must say, I am contented to beare it, save my soule onely. If a man by a shipwracke bee cast into the sea, a planke comming to him,Simile. will hee not let goe his gold and silver and catch hold on the planke to save his life? so we are all floating in the sea of this world, ready to be drowned with the pleasures and profits ther­of, ready to be sunke as low as hell, therefore how much more had we need to castaway every thing that doth hinder us, and take hold on the meanes that God hath appointed for saving of our soules.

I,Object. but what is it that he prayes for? he prayes to be remembred: why should he be remembred? hee was a theefe, a bad liver, a notorious fel­low, one would have thought, hee would have desired Christ to have forgotten him.

To this I answer, that there be two kinds of Remembrances.

  • 1 Remembrance of God in Iudgement.
    Ans.
  • 2 Remembrance of God in Mercy.

First, there is a remembrance of God in judgement; as Psal. 9. 12. For when the Lord maketh inquisition for blood, 1 he remembreth them: he forgetteth not the complaint of the poore. So likewise in Hos. 7. 2. And they consider not in their hearts, that I remember all their wickednesse. The Lord remembreth all the others they have sworne, all the lyes they have told, all the Sab­baths they have prophaned, all the houres they have mispent; and so all their sinnes the Lord remembreth to punish them.

Secondly, there is a remembrance of God in mercy, as Gen. 8. it is said, The Lord remembred Noah: 2 that was in goodnesse and mercy; Psa. and 132. 1. Lord remember David, and all his afflictions, and so the Theefe desired to be remembred, not in judgment but in mercy; in like manner, David desired not to be remembred in judgment; where he saith, Psa. 3. 25. Lord, remember not the sinnes of my youth, nor my rebellion; hee desires God to remember him in his tender mercy, and his loving kindnesse; as also here the Theefe prayed Christ not to remember him in his sinnes, and in his transgressions, but to remember him in the multitude of his mercyes.

Secondly, the time when he prayed; and it was, when hee was upon the crosse in paines and torments, ready to dye, then he stirred up himselfe to prayer: and this must teach us that when wee come to dye, wee must stirre up our selves to prayer, and to repentance, and to other Christian duties: I know when paines be upon us, wee shall have little minde to speake, or to doe any thing, but wee must then stirre up our selves to prayer, and gather up our selves; so wee see Stephen did, in the 7. of the Act. even when a shoure of stones came about him, then he stirred up himselfe, and called on the name of God.

Now the next thing we are to speake of is, the Answer of Christ: and that is a Promise, wherein we observe foure things.

  • 1 Vpon what his promise was made.
  • [Page 242] 2 Vnto whom it was made.
  • 3 What was promised.
  • 4 When he would performe his promise.

First, 1 upon what he made his promise: upon his prayer, which may teach us, that, true prayer shall not want his due fruit; so Matth. 18. 32. saith the lord, I forgave thee thy debts, because thou didst pray me. And David Psal. 120. 1. I called upon the Lord in the time of my trouble, and hee heard me: so Psal. 11. I love the Lord, because hee hath heard my voyce, &c. This is a great incouragement for a Christian man to pray unto God, because prayer shall not want his due fruit, but the Lord will heare him, and make a supplie of his wants, as shall be meet for his glory and our good.

Secondly,2 to whom he made his promise: to a poore penitent Theefe, one that was a vile liver. This is a sweet comfort and incouragement that Christ will promise heaven to a poore penitent sinner, upon his repen­tance, and put him in possession of it. All the comforts and commodi­ties in this life, all pleasures and delights cannot doe it; let the wan­tons set their minions before them, the worldly man his goods, the co­vetous man his money, the hatefull man his reuenge, and the proud man his fine apparell, all these cannot doe it; but upon repentance Christ promises heaven, and puts us in possession of it: nay, the kings favour cannot doe it, hee may put us in possession of lands and goods while we live here, after death he cannot: but repentance will put one in possession after death.

Thirdly,Thirdly, what hee promised. what he promised: he promised two things:

  • 1 Paradise.
  • 2 His owne companie.

First,First, Paradise. hee promised Paradise: there were two Paradises spoken of in Scripture; an earthly, and an heavenly Paradise: now it was not the earthly paradise, for that was laid waste many thousands yeeres before Christ was borne; but it was the heavenly Paradise, of which Paul speaketh 2 Cor. 12. 2. I knew a man in Christ above foureteene yeeres [...], whither in the body or out of the body, I cannot tell, God knoweth which was ta­ken up into the third heavens. Hence arise two points of instruction:

First,First, instru­ction. wee may see what a goodly change a Christian makes at the time of death; for all the while he liveth here he hangeth on the crosse, (as the theefe did) in trouble and affliction, in paines and in sicknesse, but when death comes it sets an end of all; it takes a man off the crosse, it en­ters a man into heaven; therefore a Christian hath no cause to bee a­fraid of death; for if a man be prophane and live in his sinnes, he hath cause to be afraid of death, because it is an ugly gate to let him into hell; but if hee be a man of repentance then death is onely a gate to let him into heaven: therefore a Christian hath no cause to bee afraid of it. If a King should promise one that if he would come unto him hee would bestow some great office,Simile. or place upon him, if there should bee at the palace gate an ugly and grisly Porter to let him in, he would not cast his eye on the ugly porter, but upon the Kings palace; even so death is as this ugly and grisly porter, to let a man into heaven, let us not therefore [Page 243] looke upon the ugly face of death, but upon heaven, the place we are going to. We see when Elias was taken up into heaven, there came a firy chariot, and horses of fire to fetch him, and yet he was not afraid, be­cause it was the chariot and horses that should carry him to heaven;Simile. So death, though it came like a firy chariot, and bring horses of fire with it, yet let us not be afraid of it, because it is the chariot and horses which shall carry us to heaven.

The second instruction is,2 That a Christians estate is better than Adams was in the time of his innocencie; Instruction. for he had an earthly Paradise, but a Chri­stian shal have an heavenly Paradise: therefore seeing we would be con­tented to take any paines, to be put into possession of the earthly Para­dise, if it were possible; how much more then should wee labour and take paines to be put into possession of the heavenly Paradise?

Secondly,2 He promises him his company, that he shall fare no worse than he fares,His owne com­pany. and shall goe where he goes: And this is a sweet comfort to a Christian, that Christ hath made such a promise, that he shall have his company; as Iohn 17. 24. Father, I will that they which thou hast given mee, be with me, even where I am, that they may behold my glory: So Ioh. 14. 3. And if I goe and prepare a place for you, I will come againe, and receive you unto my selfe, that where I am, there you may be also: Therefore let a man labour to be joyned to Christ here in the use of good meanes, in the kingdome of grace, and he shall be joyned to him in the kingdome of glory, he shall goe where Christ goes, shall fare as Christ fares, and shall bee where Christ is.

Fourthly,4 The time when he promiseth Paradise, and his company; This day, he would not deferre it,The time of ful­filling this Pro­phecie. for moneths and for yeares, but This day: Which may teach us, that the soules of the faithfull, when they die, goe into heaven immediately; the Papists say, that there is a middle place, that their soules must go to, where they must stay a time, til they be through­ly purged from their sinnes; but this errour is refuted in the example of the Theefe, for when he died, his soule went into Paradise immediate