The Happiness of the Church, Biblical commentary 10

The Happiness of the Church · Biblical commentary 10

p. 399FAITHS ENCOVRAGEMENT.

LVKE 17. 19.

And he said vntounto him, Arise, goe thy way; thy faith hath made thee whole.

THESE words were spoken by our Sauiour Christ to the penitent and faithfull Leper. For induction I will obserue two remarkeable circumstances, preceding my Text. First, that Christ did mend him, and then commend him: hee did purge him, and praise him.

1. Hee mended him, curing first his body, then his soule. His body of the Leprosie, a disease not more lothsome to endure, then hard to cure. The difficulty of healing it, appeares by the answere of the King of Israel, vponupon the receit of the King of Syria's letters: aa2. King. 5. 7.2 Kgs 5:7Am I God, to kill and make aliue, that this man doth send vntounto me, to recouer a man of his Leprosie? intimating that onelyonly God is able to cure the Leprosie. His soule of the spirituall p. 400Leprosie: and this was the perfection of health. For this cure the Prophet so earnestly prayes; Sana animam; bbPsal. 41. 4.Ps 41:4Lord, be mercifull vntounto me, heale my soule, for I hauehave sinned against thee. This is a supernaturall cure, fit onelyonly for the great Physician of soules to performe: the more difficult, Quo minus in natura sit, quod profit: because nature hath no influence in her starres, no minerals in her earth, no herbes in her garden, that can heale it.

2 Hee commends him: of all the ten cleansed, ccverse 18.there are none found that returned to giuegive glory to God, saue this stranger. God had his Tythe there, whence he might least expect it. Now what doth Christ commend him for? For his thankefulnesse, for his humility, for his faith: why these graces were Christs owne; doth hee praise him for that himselfe had giuen him? Yes, this is Gods custome; Sua dona coronat; hee crownes his owne graces, hee rewards his owne gifts. Which teacheth how wee should vnderstand Reward in the Scripture. ddMat. 20. 8.Matt 20:8Call the labourers, and giuegive them their hire. eeMat. 10. 42.Matt 10:42Whosoeuer giues a cup of cold water to a Disciple, shall not lose his reward. This hire and reward, is not the stipend of our labours, but of Gods louelove. He giues vsus the good of grace, and then rewards it with the good of glory. It is a reward Secundum quid, a gift simpliciter. Compare eternall life to the worke, looking no farther, it is a reward. ffMat. 5. 12.Matt 5:12Reioyce and be glad, for great is your reward in heauen. But examine the Originall from whence it proceedes, then it is the gift of God. ggRom. 6. 23.Rom 6:23Eternall life is the gift of God through Iesus Christ. He is said to hhExod. 20. 6.Exod 20:6Shew mercy to them that keep his Commande…ents: the very keeping the Commandements is not merit, it hath neede of mercy. Loe thus the Lord giues grace, then praiseth it, blesseth it, rewards it. Christ cloatheth his Spouse with his owne iiPsal. 45. 8.Ps 45:8garments, the smell of Myrrhe, Alloes, and Cassia; A white robe of his perfect righteousnesse imputed; with his golden merits, and inestimable Iewels of graces; and p. 401then praiseth her; kkCant. 4. 7.Song 4:7Thou art all faire, my LoueLove: there is no spot in thee. When God made the world, with all creatures in it, he beheld it, and Euge bonum; behold, it is exceeding good: so when hee makes a Christian (Maiorem, meliorem mundo) and hath furnished him with competent graces, hee turnes backe and lookes vponupon his owne workemanship; Ecce bonum, it is exceeding good: hee forbeares not to commend it.

Now what doth hee specially commend in this conuerted Leper? his praysing of God. The Leper prayseth God, God praiseth the Leper. He prayseth in his praysing two things; the Rightnesse, and the Rarenesse. 1. The Rightnesse, that he gaue praise to God; directed it thither where it was onelyonly due. He returned to giuegive glory to God: non mihi sed Deo, saith Christ: not to me, but to God. Perhaps his knowledge was not yet so farre enlightned, as to know him that cured him, to be God: therefore bestowed his praise where hee was sure it should be accepted, where onelyonly it is deserued; on God. I seeke not my owne praise, saith Iesus, but mittentis, the praise of him that sent me. mmIoh. 8. 54.John 8:54If I honour my selfe, my honour is nothing. 2. The Rarenesse, and that in two respects. 1. That hee alone of tenne, blessed God, God had but his Tenth: it is much if the tenth soule goe to heauen. The godly are so rare, that they are set vp nnEsay 8. 18.Isa 8:18for markes, and signes and wonders; as if the world stood amazed at them. 2. That hee onelyonly was the Stranger; a Samaritan.

Many great vertues were found among the Samaritans; Faith, Charity. Thankfulnesse: First, Faith; **Iohn. 4. 39.John 4:39Many of the Samaritans of that Citie beleeued on him. Secondly, Charity; It was the Samaritan that tooke compassion on the man wounded between Ierusalem and Iericho. The Priest and the Leuite passed by him without pitie, but the Samaritan ooLuke 10. 34.Luke 10:34bound vp his wounds. Thirdly, Gratitude exemplified in this Samaritan Leper: none of the Iewes p. 402gaue God praise for their healing, but only the Samaritan. It was strange that in Gentiles should be found such vertue, where it was least looked for. ppMat. 8. 10.Matt 8:10Verily I say vntounto you, I hauehave not found so great faith, no not in Israel. The least informed did proue the best reformed. Samaritan was held a word of reproach amongst the Iewes; as appeares by their malicious imputation to Christ. qqIoh. 8. 48.John 8:48Say we not well that thou art a Samaritan, and hast a Diuell? They were esteemed as dogges: rrMat. 15. 26.Matt 15:26It is not meete to take the childrens bread, and to cast it to dogs. And at the first promulgation of the Gospell, the Apostles receiued a manifest prohibition; ssMat. 10. 5.Matt 10:5Goe not into the way of the Gentiles, and into any City of the Samaritans enter ye not. It was therefore rare to reape such fruites out of the wild Forrest, cursed like the mountaines of Gilboa; tt2. Sam. 1. 21.2 Sam 1:21Let there be no dew, neither raine vponupon you, nor fields of offerings. To be good in good company is little wonder: for Angels to be good in heauen, Adam in Paradise, Iudas in Christs Colledge, had been no admirable matter: to apostate in these places so exemplary of goodnesse, was intolerable weakenesse. But for Abraham to be good in Chalde, Noah in the old world, Lot in Sodome: for a man now to be humble in Spaine, continent in France, chaste in Venice, sober in Germany, temperate in England; this is the commendation. Such a one is a Lilly in a Forrest of thornes, a handfull of wheate in a field of cockle. Let me not here omit two things, worthy my insertion, and your obseruation.

1. Gods iudgement and mans do not concurre: the Samaritans were condemned of the Iewes, yet here nine Iewes are condemned by one Samaritan. They that seeme best to the world, are often the worst to God: they that are best to God, seeme worst to the world. When the Moone is lightest to the earth, she is darkest to heauen: when she is lightest to heauen, she is darkest to the earth. So often men most glorious to the world, p. 403are obscurest to the diuine approbation: others obscure to the worlds acknowledgement, are principally respected in Gods fauor. Man would hauehave cleared the Pharise, and condemned the Publican, when they both appeared in the Temple together; the one as it were in the Quire, the other in the Belfrey. But Christs iudgemēt is, that the Publicane uuLuke 1…. 14.Luke 1:14departed rather iustified. The Iewes thought, that if but 2. men in the world were saued, the one should be a Scribe, the other a Pharise: But Christ saith, neither of them both shall come there. xxLuke 13. 28.Luke 13:28You shall see others in the Kingdome of heauen, and you your selues thrust out. Some like the Moone are greater or lesse by the Sunne of mens estimation. Samuel was mistaken yy1. Sam. 16.1 Sam 16in Eliab, Abinadab and Shammah: for the Lord had chosen Dauid. Isaac preferred Esau, but God preferred Iacob: and made the father giuegive the blessing to that sonne, to whom he least meant it. All this iustifies that, aaEsay 55. 8.Isa 55:8my thoughts are not your thoughts, neither are your wayes my wayes, …aith the Lord.

2. Learne we here from Christ, to giuegive men their due praise to them that deserue praise. God …akes of vices with commination, of vertues wit… …endation. Let vsus speake of others sinnes with griefe, of their good workes with praise and ioy. Of others sinnes with griefe: so did S. Paul. bbPhil. 3. 18.Phil 3:18Many walke, of whom I hauehave told you often, and now tell you weeping, that they are enemies of the crosse of Christ. So Dauid: ccPsal. 119. 136Ps 119:136Riuers of waters ru… downe mine eyes, because men keepe not thy Law. Our Sauiour wept ouer apostate Ierusalem: he wept ouer the people, beholding them as scattered sheep without a shepheard. Who can forbeare weeping to see soules muffled & misse-led by ignorance: like the babes of Niniuch, not able to distinguish the right hand from the left? Alas, there are innumerable soules, that know not their owne estate; O pitie them. Because thou wilt not heare this, my soule shall weepe in secret for thy pride.

p. 404But let vsus mention others vertues and good actions with praise. It is the argument of a sullen and proud disposition, not to commend them that do well. Yet there is no ointment so sweet, but there will bee some ddEccl. 10. 1.Eccl 10:1dead flies to corrupt it. There bee certaine dogs that will barke at the Moone: Critickes, that spend the larger part of their time seeking knots in a bulrush. The Snow is not so white, but there is an Anaxagoras to make it blacke. It was Gods commendation of Iob, that, eeIob 1. 8.Job 1:8there was none like him in the earth: he had no fellow, yet the deuill pickes quarrels, and inuenteth slanders against him. Traducers of their brethren, I call not Damones, but Damonis agunt: I do not say they are deuils, but they do the worke of deuils.

This mischiefe of deprauing, hath also infected the Church: Many a Preacher thinkes his owne glory eclipsed, if the next Orbe be lightned with a brighter Starre. Hence they fall to faulting and inueighing; as if there were no way to build vp their owne credites, but by the ruins of anothers disgrace. God doth otherwise; ffLuk. 16. 8.Luke 16:8The Lord commended the vniust Steward, because he had done wisely. Though he had many faults, yet Christ praiseth him for what was worthy praise: his policy. S. Paul found grosse errours in the Corinthians; gg1. Cor. 11. 17.1 Cor 11:17In this I praise you not, that you come together, not for the better, but for the worse. But wherein they did well, he commends them, ver. 2. I praise you brethren, that you remember me in all things. Thus Ezekiel commends Daniel, a Prophet of his owne time, and thought it not any derogation from himselfe. hhEzek. 28. 3.Ezek 28:3Behold, Art thou wiser then Daniel? As Salomon saith of beggers: A poore man oppressing Prou. 28. 3.Prov 28:3the poore, is like a sweeping raine which leaueth no food behind it. So a Minister disparaging a Minister, is a breach, whereby the deuill comes out; and many soules go into hell. Now to the words: Arise, go thy way; thy faith hath made thee whole.

p. 405The verse may be distinguished into a Pasport, and a Certificate. Arise, go thy way, there is the Pasport: Thy faith hath made thee whole, there is the Certificate. Hee giues him first a Dismission, leaue to depart: then a Testimonie, or Assurance, both to certifie the Church actually, that he was cleansed of his leprosie; but especially to certifie his owne conscience that he was conuerted, and that the faith of his soule brought health to his body. In the Pasport, or Dismission, there are two words considerable: Surge and Vade; Arise, Goe: Surge ad incipiendum, vade ad perficiendum. First, let vsus speake of them secundum sonum, then secundum sensum. First, according to the Historie, then according to Mysterie. Allegories are tolerable when they be profitable: Nor can it be much from the Text, by occasion of those two words spoken to the eares of the Lepers body, to instruct your soules how to Arise from the Seate of Custome, the couch of sinne: and to Goe on in the way of saluation.

Arise.

The Leper casts himselfe downe, and Christ bids him arise. Humility is the Gentleman Vsher to Glory. God (that sends away the rich empty from his gates) loues to iiLuke 1. 53.Luke 1:53fill the hungry with good things. The ayre passeth by the full vessell, and onelyonly filleth that is emptie. This is the difference betweene the poore and beggers: both agree in not hauing, differ in crauing. The proud are Pauperes Spiritus, the humble are, pauperes spiritu: kkMath. 5. 3.Matt 5:3Blessed are (not the poore spirits, but) the poore in spirit, for theirs is the Kingdome of heauen. Such as felt their wants, sought, and besought God for supply. llLuk. 3. 5.Luke 3:5EueryEvery Valley shall be filled, and eueryevery Mountaine be brought low. The lowly minde shall be exalted, the high-towring ambitious shall be throwne downe. How should God say to the Marchant that glories in his wealth, to the Vsurer that admireth his moneyes, to the Gallant, that p. 406wonders that his good cloathes do not preferre him: Arise! alas, they are vp already, they were neuer down. A dwarfe in a great throng seeming low on his knees, was bidden by the Prince to stand vp: alas, he was before at his highest. God cannot be so mistaken, as to encourage their standing vp, who neuer yet had the manners to cast themselues downe. Descendite vt ascendatis ad Deum: cecidistis enim ascendendo contra eu…. Aug.Descend, that yee may rise vp to God: for you hauehave fallen by rising vp against God. He that is a Mountebanke, must leuell himselfe euen with the ground: if humblenesse hath once throwne him downe, and brought him on his knees, he shall heare the Patron and patterne of humblenesse, comforting him with a Surge; Arise.

The guest that sets himselfe downe at the lower end of the Table, shall heare the Feast-maker kindly remoue him; mmLuke 14. 10.Luke 14:10Friend, sit vp higher. If Hester fall at Asuerus feete, hee will take her by the hand, and bid her arise. When nnLuk. 5. 8, 10.Luke 5:8Luke 5:10Peter fell downe at Iesus knees, saying, Depart from me, I am a sinfull man, O Lord: He presently was raised vp with; Feare not, from henceforth thou shalt catch men. Zacheus is gotten vp on high to see Iesus; see him hee may with his eye of flesh: but he must descend, that hee may see him with his eye of faith. ooLuk. 19. 5.Luke 19:5Come downe, Zacheus; this day is saluation come to thy house: Descend to the ground, that thou maist be raised aboue the clouds. Pride euen in good things, Non ditio, sed perditio; is no argument of possession, but destruction. The haughtie-minded lookes alwaies beyond the marke, and offers to shoote further then hee lookes; but euer falls two bowes short, humility and discretion: who is heard to say with Paul, pp1. Tim. 1. 15.1 Tim 1:15Quorum ego sum primus; I am the chiefe of sinners: such an humble confession scarce heard of: But Christ had giuen him a Surge, on his former humbling: Arise, and beare p. 407my name before Gentiles and Kings, &c. Let vsus all thus cast our selues downe in humility, that the Lord may say to vsus in mercy, Arise.

G…e.

This was the word of Dismission, wherewith Christ sends him away. Though he were healed, therein had his hearts desire; what could he expect more of Christ? why is he not gone? No, he has not yet his Vade, hee will not go till he is bidden. Hee found such sweetnesse in the Lord Iesus, that could you blame him though he were loth to depart? From another mans house, we say, after some small tarrying, Let vsus saue our credites, and go before we are bidden: but from the Lord let vsus not depart without a dismission. The hearts of the people were so set on Christ, that hee was faine to send them often away, Mat. 14. 22. Hee sent the multitudes Mark. 6. 45.Mark 6:45away, Math. 15. 39. Hee sent the people away. As Simeon, that Swanne, which sung his owne funerall: Nunc dimittis; Lord, now thou lettest thy seruant depart in peace.

This makes to the shame of their faces, that without other cause then of wearinesse, waywardnesse, or wantonnesse, will not tarry for their Discedite, but depart the Church without the blessing: they will not stay till Christ bids them Goe. They venture therein wretchedly and dangerously, if they could so conceiue it, to depart without the Peace of God. It is an vsuall complaint of man in distresse; Quare direliquisti me, Domine? Why hast thou forsaken me, O Lord? God iustly answeres, Quare direliquisti me, Home? Why didst thou forsake me first, O man? Would you needs depart when you should not? you therefore shall depart when you would not. Discedite, qqMath. 7. 23.Matt 7:23Depart, indeed a wofull reiection. rrMath. 25. 41.Matt 25:41Depart from me, yee cursed: why cursed? good reason, you would not tarry for a blessing. Thus is God euen with the wicked, Recedistis à me, recedam à vobis: p. 408You left me, I therefore leaue you. Will you go without bidding? Abite, get you gone. He that will goe into captiuity, let him go. Deus prior in amore, posterior in odio. God loued vsus before we loued him, hee doth not actually hate vsus, till we first hate him. Nunquam deserit, nisi cum deseritur: Hee forsakes not vsus, till wee forsake him: no man can take Christ from thy soule, vnlesse thou take thy soule from Christ. God complaines of the Iewes, that they had left him: ssIer. 2. 13.Jer 2:13My people hauehave forsaken mee. Forsake thee, O Lord, liuing Father of mercies, and God of all comfort? ttIer. 18. 14.Jer 18:14Will a man forsake the snow of Lebanon, and the old flowing waters that come from the Rockes? If any will do so, then heare the curse: uuIer. 17. 13.Jer 17:13O Lord, the hope of Israel, all that forsake thee shall bee ashamed, and they that depart from thee shall be written in the earth, because they hauehave forsaken the Lord, the fountaine of liuing waters. But let them that cleaue to the Lord, heare the blessing, xxHeb. 13. 5.Heb 13:5I will not leaue thee, nor forsake thee. Let vsus hang on the mouth of God for decision of all our doubts, direction of all our waies: like the Centurions seruants, aaMath. 8. 9.Matt 8:9Going when he bids vsus, comming when he cals vsus, doing what he commands vsus. At his Word let vsus arise and goe on earth; at his Call wee shall arise and goe to heauen. Hee that obeyes the surge in grace, shall hauehave the surge in Glory: Hee that goes in the wayes of Holinesse, shall go into the courts of Happinesse. Hee bbPsal. 126. 6.Ps 126:6that goeth forth weeping, bearing with him precious seed, shall come againe reioycing, and bring his sheaues with him. ccMath. 25.Matt 25They that hauehave done well, shall goe into euerlasting life.

Thus much of these two words, as they belonged to that person, the Leper: Now let vsus vsefully apply them to our selues. First, let vsus obserue from this

Arise,

1. It is Christ that giues the Surge which reuiueth vsus: we can neuer stirre from the seate of impietie, till p. 409hee bids vsus Arise. ddIoh. 6. 44.John 6:44No man can come to me, except the Father draw him. The Spirit of Christ must draw vsus out of the black and mirie pit of iniquity; as eeIer. 38. 13.Jer 38:13Ebedmelech drew Ieremy out of the dungeon: We cannot arise of our selues; Nature hath no foote, that can make one true step toward heauen: ffIoh. 3. 6.John 3:6That which is borne of the flesh, is flesh: not fleshly in the concrete, but flesh in the abstract. We cannot speake, vnlesse he open our lips. God sayes to the Prophet, ggEsay 40. 6.Isa 40:6Cry. What shall I cry? the Spirit must giuegive the word; All flesh is grasse, &c. Wee cannot stand, vnlesse hee giues vsus feet: hhEzek. 2. 1.Ezek 2:1Sonne of man, stand vponupon thy feete: alas, he cannot, but ver. 2. The Spirit entred into me, and set me vponupon my feete. We cannot see except hee giues vsus eyes. Intelligite, insipientes, Bee wise, O yee fooles: Alas, they cannot: but Da mihi intellectum, do thou, O Lord, giuegive them wisedome. iiRom. 12. 2.Rom 12:2Bee yee not conformed to this world, but transformed by the renewing of your minde, that you may proue, &c. There are first two verbes Passiue, then an Actiue: to shew that we are double so much Patients, as we are Agents. Being moued, we moue. Acta fit actiua voluntas: when God hath enclined our will to good, that will can then incline vsus to performe goodnesse.

If we cannot speake without lips from him, nor walke without affections from him, nor see, except hee giuegive vsus eyes; then neither can we arise except he takes vsus by the hand: as Peter tooke the kkAct. 3. 7.Acts 3:7Creeple, and lift him vp, and immediately his feete and ancle bones receiued strength. If the spirit of our Lord Iesus giuegive vsus a Surge, our lame soules shall grow strong and liuely in the nerues of graces, we shall Arise and walke; leaping, and singing, and praising God.

2 We must arise, for wee are naturally downe. By nature a man ll1. Ioh. 5. 19.1 John 5:19lyeth in wickednesse: mmRom. 6. 4.Rom 6:4by grace he riseth to newnesse of life. Nature and Religion are two opposites: I meane by nature, corrupted nature; and by p. 410Religion, true Religion: for otherwise, the accepting of some Religion, is ingraffed to eueryevery Nature. It is Nature, to nnEph. 2. 1.Eph 2:1bee dead in sinnes: it is Religion, to be ooRom. 6. 2.Rom 6:2dead to sinne. It is Nature, to be ppTit. 1. 16.Titus 1:16Reprobate to eueryevery good worke: Religion, to be qqTit. 3. 1.Titus 3:1ready to eueryevery good worke. It is nature, to be a Louer of ones selfe, 2. Tim. 3. 2. Religion, to deny ones selfe, Luk. 9. 23. It is nature for a man to rrPhil. 2. 21.Phil 2:21seeke onelyonly his owne profite: Religion, to ssGal. 5. 13.Gal 5:13Serue others by louelove. Nature esteemes tt1. Cor. 1. 21.1 Cor 1:21Preaching, folly: Religion, the power of God to saluation. There are two lights in man as in heauen, Reason and Faith: Reason, like Sara, is still asking; How can this bee? Faith, like Abraham, not disputes, but beleeues. There is no validity in Morall vertues: Ciuill mens good workes are a meere carkase, without the soule of Faith.

They are like that Romane, that hauing fortunately slaine his three enemies, the Curiatij: comming home in triumph, and beholding all the people welcome him with acclamations, onelyonly his sister weepe, because hee had slaine her louelove: hee embittered his victories with the murder of his owne sister. Carnall men may doe glorious deeds, flourish with braue atchieuements: but they marre all, by killing their owne sister, the deare soule. Thus we are downe by Nature, Grace can onelyonly helpe vsus vp, and make vsus arise. If you aske how Nature hath deiected vsus: how we came originally thus depraued: I answer, We know not so well how we came by it, as we are sure we hauehave it. Nihil ad pr…dicandum notius, nihil ad intelligendum secretius: Nothing is more Aug.certainely true to be preached, nothing more secretly hard to be vnderstood. Therefore, as in case of a Town on fire, let vsus not busily enquire how it came, but carefully endeuour to put it out. A Traueller passing by, and seeing a man fallen into a deep pit, began to wonder how he sell in: to whom the other replyed; Tu cogita quomodo hinc me liberes, non quomodo huc ceciderim p. 411quaeras: Do thou, good friend, rather study how to helpe me out, then stand questioning how I came in. Pray to Christ for this Surge: Libera nos Domine, wee are naturally downe, do thou, O Lord, graciously raise vsus vp.

3. Wee must Arise before we can Goe. First arise, then goe thy way, saith Christ. Hee that is downe, may creep like a serpent, cannot go like a man. Thou art to sight with cruell enemies; Not flesh and bloud, but uuEph. 6. 12.Eph 6:12Principalities and Powers, wicked spirits in high places: Thou wilt performe it poorely whiles thou art along on the ground: The flesh will insult ouer thee with vndenyed lusts. Quicquid suggeritur, caeteris aggeritur: there is not a sinfull motion suggested, but it is instantly embraced, and added to that miserable dunghill of iniquity. And is not this wretched, to hauehave Chams curse vponupon thee, to be a slaue to slaues? The world will hold thy head vnderunder his girdle, whiles he tramples on thy heart: thou shalt eate no other food then he giues thee; he will feed thee with bribes, vsuries, iniuries, periuries, blasphemies, homicides, turpitudes: none of these must be refused. The deuill will tyrannize ouer thee: thou canst hardly grapple with that great Red Dragon, when thou art mounted like Saint George on the backe of faith; Alas, how shouldst thou resist him, being downe vnderunder his feet? Arise therefore, and xxEph. 6. 13.Eph 6:13take the whole armour of God, that you may both Stand, and Withstand.

Arise, lest God comming, and finding thee downe, strike thee lower. From him that hath not, shall bee taken away that he seemed to hauehave. Pauper vbique tacet, is a Prouerbe more plentifully true in a mysticall, then temporall pouerty. We say, Qui iacet in terris, non habet vnde cadat: hee that lies on the ground, hath no lower a descent to fall to: yes, there is a lower place. Iudas found a lower fall then the earth, when hee departed p. 412In locum suum, aaAct. 1. 25.Acts 1:25into his owne place. Such was that great Monarchs fall, bbEsay 14. 12.Isa 14:12How art thou fallen from heauen, O Lucifer? how art thou cut downe to the ground? This was a great descent, from heauen to earth. But, ver. 15. Thou shalt be brought downe to hell, to the sides of the pit: This was a greater descent, from heauen to hell. Wee esteeme it a great fall (ceremonially) from a Throne to a Prison: and the deuill meant it a great fall (locally) from the Pinacle to the ground: But there is Abyssus inferna, a lower precipice. Dauid beginnes a Psalme of prayer, De profundis; ccPsal. 130.Ps 130Out of the depths hauehave I cryed vntounto thee, O Lord. But there is a depth of depths; and out of that deepe there is no rising. Arise now, lest you fall into that deepe then.

Arise, for if thou wilt not, thou shalt be raised. Si non surrexeris volenter, suscitaberis violenter. If thou refuse to rise willingly, thou shalt be rowsed against thy will. If thou wilt not heare the first Surge, which is the Ministers voice; thou shalt heare the last Surge, which is the Arch-angels voyce. Dicis, Surgam, thou saist, I will rise; but when! Modo Domine, modò: Anon Lord, all in time. Will not this be a silly excuse at the day of Iudgement, I will rise anon? Thou must rise dd1. Cor. 15. 52.1 Cor 15:52in a moment, in the twinkling of an eye, at the last Trumpe. Though thou cry to the eeReu. 6. 16.Rev 6:16Mountaines, Fall on me, and to the Rockes, Hide me: yet Nulla euasio, thou must arise and appeare. There are two voices that sound out this Surge: one Euangelicall, and that is of mercy; yet we drowne this, as Italians do thunder; by Drums, Bels, Cannons. The other Angelicall, and that is of Iustice, a voice vnpossible to be auoided. This is that last Sermon, that all the world shall heare: Arise ye dead, and come to iudgement.

Arise; let vsus now raise vp our selues from corruption of soule, that we may one day be raised from corruption of body; They that will not rise, their soules must, p. 413must, and carry their bodies to iudgement. This vvorld was made for man, not man for this world: therfore they take a wrong course that lye downe there. He that lyes downe when he should arise and goe, shall rise and goe, when he would lie downe. He that sleepes in the cradle of securitie all his life, sinnes soundly without starting: when he once starts and wakes, he must neuer sleepe againe. The deuill and mischiefe are euer watching: and shal man, whom they watch to hurt, sleepe? Hee that would deceiue the deuill, had need to rise betimes. The Lyon is said to sleepe with one eye open, the Hare vvith both: the worldling with both eyes of his soule shut. He neuer riseth till he goes to bed: his soule wakens not, till his body falls asleepe on his death-bed: then perhaps he lookes vp. As sometimes they that hauehave been blind many yeeres, at the approching of death hauehave seene: (whereof Physicians giuegive many reasons) so the death-bed opens the eyes of the soule. Indeed at that time there is possibilitie of waking, but hazard of rising. That poore winter-fruit wil hardly rellish with God. Miserum incipete viuere, cum definendum est. It is wretched for a man then to begin his life, when hee must end it. It is at the best but morosa et morbosa panitentia; a wearish and sick repentance: wheras God requires a ffRom. 12. 1.Rom 12:1quicke and liuely sacrifice; this is as sick as the person that makes it. This indeed is not a Conuersion, but a Reuersion, or meere refuse.

To raise the secure from their vnseasonable, vnreasonable sleepe, God doth ring them a peale of fiue Bells.

1. The first Bell is Conscience: this is the trebble, and doth somewhat trouble: especially if the hand of GOD pulls it. Many thinke of their consciences, as ill Debtors doe of their Creditors; they are loth to talke with them. Indeed God is the Creditor, and Conscience the Seriant, that will meet them at eueryevery turne. It makes a syllogisticall conclusion in the mind: Reason, like Dauid, drawes the sword, and Conscience, like Nathan, knocks him on p. 414the brest with the hilts. Dauid made the Proposition, The man that hath done this, shall dnee the death: Nathan the Assumption, 2. Sam. 12.2 Sam 12Thou art the man: Conscience the Conclusion, Therefore thou must die. If you heare not, yea feele not the sound of this bell, suspect your deadnesse of heart: for that Citie is in danger, where the Alarme-bell rings not.

2. The second Bell is the Stint, or certaine to all the rest; Uox Euangelij, the voice of the Gospell. This Bell of Aaron is so perpetually rung amongst vsus, that as a knell in a great mortalitie, (quia frequens, non terrens) so cōmon that no man regards it. Indeed, if some particular clapper ring melodiously to the eare, we come to please that rather then the soule. Luxurient wits thinke the Scripturephrase grosse: nothing delights them but a painted and meretricious eloquence. There are some that vvill not heare this Bell at all: like Ieroboam, they will not trauell to Ierusalem for a Sermon, but content themselues with a Calfe at home. Others looke that the Preachers tongue should incessantly walke, but let their own hearts lie still. Thus often our Lecturer shall preach, we will giuegive the hearing when we list. Thus many Ministers come to a Parish with their bones full of marrow, veynes full of bloud: but all is soone spent, and the people neuer the better. We ring, but you doe not rise.

3. The third Bell is the Meane; and this is Suspiria gemitusque morientium; the cryes & grones of the dying. Anothers Passing-bell is thy warning-bell. Death snatcheth here and there about vsus, thousands on our left, tenne thousands on our right: yet as if we had a Supersedeas, or Protection against it, we neither relent nor repent. Our securitie is argued of the more madnesse, because we hauehave so common motions and monitions of death. Yet Nonerimus memores esse necesse mori. How horrible is it to be drunke in a charnell house? As Christ spake, Let the dead bury the dead: So we bring to the Church dead bodies with deader soules.

p. 415Forma, fauor populi, feruor inuenilis, opesque,

Surripuere tibi noscere quid sit homo.

We confesse our selues mortall, yet we liue as if death had no quarrell against vsus. This Bell is the Meane, but it is too meane to wake vsus.

4. The fourth Bell is the Counter-tenor: vox pauperum, the cry of the poore. This bell rings loud, either to vsus for mercy, or against vsus for crueltie. Let vsus know, that if it cannot waken vsus, it shal waken God aganst vsus. ggIam. 5. 4.Jas 5:4Their cryes are entred into the eares of the Lord of Sabbaoth. Set not thy soule in danger of the peoples curse: by inhauncings, ingrossings, oppressions, &c. But thou sayest they are wicked men that will curse, and God will not heare the wishes of the wicked. I answere, it is often seene that the curse of the vndone waster, lights vponupon the head of the vndooing Vsurer. The imprecation of one euill man may fall vponupon another: God so suffers it, not because he cursed thee, but because thou hast deserued this curse. Let this Bell make Oppressors arise to shew mercy, that God may rise to shewe them mercy. Otherwise the poore man is ready to pray, hhPsal. 7. 6.Ps 7:6Arise, O Lord, in thine anger; lift vp thy selfe, because of the rage of our enemies: awake for vsus to the iudgement thou hast commanded. Yea, though they pray not for it, God will doe it. iiPsal. 12. 5.Ps 12:5For the oppression of the poore, for the sighing of the needy, now will I arise, saith the Lord. I will set him in safety from him that puffeth at it. If this Bel sound mournfully to thee for bread to the hungry, arise to this sound, as that neighbor rose at midnight Luke 11. 8.Luke 11:8to relieue his importunate friend. If it cannot waken thy couetous soule to shew mercy to Christ tempore suo, in his time of need; nor will Christ arise to shew mercy to thee tempore tuo, in thy time of need.

5. The last Bell is the Tenor, the Bow-bell; able to waken all the Citie. But though that materiall Bell can teach vsus when it is time to goe to bedde, yet this mysticall bell cannot teach vsus the time to arise. This is the abuse of p. 416the creatures: kkIam. 5. 3. Haba. 2.Jas 5:3The rust of the gold cryes against the hoorder: the stone out of the wall against the Oppressor: the corne and wine against the Epicure. This is a roring and a groning Bell. llRom. 8. 22.Rom 8:22The whole creature grones, and trauells in paine vnderunder vsus. This is the creatures ordinary Sermon: Accipe, redde, caue; vse vsus without abusing; return thankfulnesse without dissembling; or looke for vengeance without sparing. They seeme to cry vntounto vsus: We desire not to be spared, but not to be abused: Necessitati subseruire non recusamus, sed luxui: we would satisfie your naturall necessity, not intemperate riot. We are the nocent creatures, that cause their innocencie to become miserable. And but that the Diuine prouidence restraines them, it is maruell that they break not their league with vsus; and with their hornes, and hoofes, and other artillery of nature make warre vponupon vsus, as their vnrighteous and tyrannicall Lords.

Let some of these Bells waken vsus: lest as God once protested against Israel, that seeing they would not when it was offered, therefore they should neuer enter into his rest: Hebr. 3.Heb 3so a renuntiation come out against vsus; If any will be filthy, let them be filthy still: if they will not arise, they shal lie still Reuc. 22.for euer. If this peale cannot effect it, yet God hath foure things more to rouze vsus.

1. A Goad, that pricks the skin, and smarts the flesh; Affliction: he hath Crosses and Curses; those gall, these deepely wound: they are able to make any but a Pharaoh arise. It was affliction that waken'd Dauid: It is good for me that I was troubled. The Leprosie brought Naaman to the Prophet; the Prophet brought him to God. It is strange, if bloudy sides put not sense into vsus. Yet such was the obduracy of Israel; mmIere. 5. 3.Jer 5:3Thou hast stricken them, but they hauehave not sorrowed: thou hast consumed them, yet they refused to returne. Insensible hearts! nnEsay 9. 13.Isa 9:13The people turneth not to him that smiteth them: neyther doe they seeke the Lord of Hosts. Hast thou beene wounded, and wilt thou p. 417not be wakened? beware lest God speake to thy soule, as in another sense Christ did to Peter; ooMark. 14. 41.Mark 14:41Sleepe on now, and take thy rest.

2. Hee hath to rouze vsus Thunder of heauier Iudgements: perhaps the light scratches which some aduerse thornes make, are slightly reckoned; scarce change countenance for them. But he sleepes soundly, whom thunder cannot wake. Humanas motura tonitrua mentes. When God thundred that menace in the cares of Niniueh, it waked them. Let Absolon fire Ioabs barley fields, and he shal make him rise. Shake the foundations of the Prison, and 2. Sam. 14. Acts 16.2 Sam 14Acts 16the sterne layler will rise a conuerted Christian; Sirs, what shall I doe to be saued? This thundring of iudgements should cleanse our ayre, awaken our sleepy mindes, purge our vncleane hearts. ppAmos 3. 8.Amos 3:8If the Lyon roare, who will not feare? If the Lord thunder, what man will not be afraid?

3. He hath an Ordnance to shoot off, Death. Statutum est omnibus mori. It is a Statute-Law of heauen, an Ordinance from the Court of Iustice, EueryEvery man shall die. When this Canon is discharged at thy paper-walls, then let thy soule rise, or neuer. The shooting off this Ordinance made Belshazzar stagger before hee was drunke. qqDan. 5. 6.Dan 5:6His knees smote one against another, when that fatall hand wrote his destiny on the wall. Indeed most doe slumber on the Couch of health, they are quiet, no sicknesse stirs them: they are at a couenant with the graue: Sed cito finitam datur istam cernere vitam. Praeceps mortis iter: Death makes a headlong progresse. This Ordinance carries death in the mouth: it is an euen hand that shootes; one that will neuer misse the marke: let this rouze vsus.

4. God hath a Trumpet to sound. rr1. Thes. 4. 16.1 Thess 4:16The Lord shall descend from heauen with a shout, with the voyce of the Archangell, and with the Trumpe of God. Altisona, grandisona Tuba: the lowdest Instrument of warre; eueryevery eare shall heare it. As it was in the dayes of Noah, and Lot; ssLuk. 17. 30.Luke 17:30So shall it be in the day when the Sonne of man is reuealed. From eating p. 418and drinking, building and planting, buying and selling, marrying and dancing, shall this Trumpe call them. It shall fetch the Drunkard from his Ale-bench, the Harlot from her luxurious bed, the Epicure from his riotous table, the Vsurer from his Charnell house of mens bones, and beasts skins, his study: now Surgendum est vndeque; there must be an vniuersall rising. Well, let vsus waken before this last Trumpets last summons, lest then wee rise onelyonly to iudgement, and bee iudged to lie downe againe in torments. God long expects our rising; Quantò diutius nos expectat vt emendemus, tantò districtius iudicabit si Bern.neglexerimus. With how much patience he waits for our neglected conuersion; with so much vengeance hee will punish our continued rebellion. The Lord of his mercy, giuegive vsus the first resurrection to Grace, that we may enioy the Rising to Glory. Arise, and

Goe.

Being got vp, it is not fit we should stand still, we must be going. The maine worke was to raise vsus; now we are vp, I hope an easie matter will set vsus a going. And to helpe forward our iourney, let our meditations take along with them these three furtherances; the Necessity, the Conueniency, the End. The Necessity, we must goe: the Conueniency, how we must goe: the End, whither we must goe.

1. The Necessity, all that hauehave hope of heauen, must be going. The seruants of God vnderunder the Law, Exod. 12. 11. the sonnes of God vnderunder the Gospell, Ephes. 6. 15. are commanded to hauehave their Feet shod: to vvitnesse their preparation of Going. God doth not onelyonly charge Eliah with a Surge, tt1. King. 19. 5.1 Kgs 19:5Arise; but also with a Vade, uuver. 7.Goe. The sitting bird is easily shot; so long as shee is flying in the ayre, the murdering piece is not leuelled at her. There were two principall occasions of Dauids sinne, Otium & Oculus: Idlenesse and his Eye. The one giues Satan oportunity, the other conueniency to iniect his temptation. p. 419Otia si tollas, periere Cupidinis arcus. Dauid, hast thou nothing to doe? Come, walke with mee on thy Palace roofe, I will shew thee beauty; a snare able to take a Saint. It is necessary therefore to be going; for so we are not so fair a mark for Satan. Adam, so long as he was at his work in the Garden, vvas safe enough: when he became lazie, and fell a dallying with Eue, Satan shot him. It vvas Ieromes counsell to Rusticus; Be euer doing, vt quando diabolus veniat, inueniat occupatum: that when the Deuill comes with his businesse, he may find thee at thine owne businesse. So thou shalt answere him knocking at thy dore; I am busie; I hauehave no time to talke, with you, Satan. Do you think the Deuill could be so sure to meet his friends at the Theater, Tauerne, Brothell-house; but that mistresse Idlenesse sends them thither? Yea by this he takes a worldling by the hand at Church: well mette; you are so full of businesse all the weeke, that you breake your sleepes, cannot take your rest: come, heere be two Sermons on the Sunday, sleepe out them. The Sabbath seemes tedious to some, they hauehave nothing to doe? Nothing? Alas, they know not a Sabbaths dayes worke. To pray, to heare, to reade, to meditate, to conferre, to visit, to pray againe: is all this nothing? Because they labour not in their worldly calling, they thinke there needes no labour about their Christian calling: the working out their saluation they holde no paines; indeede they take no paines about it. If they did performe these duties, they should find the right spending the Sabbath, not Nullum laborem, sed alium: not no labour, but another kinde of labour then euer they conceiued. And this not Opus taedij, sed gaudij. Thinke on that sweete vicissitude of workes and comforts; And Breue videbitur tempus tantis variet atibus occupatum: that time must needs seem short, that is spent in such variety of delights. It was the principall of those three faults, whereof Cato professed himselfe to hauehave so seriously repented. One was, passing p. 420by water, when he might goe by land: another was, trusting a secret to a woman: but the maine one was, spending an houre vnprofitably. How many houres, not only on common dayes, but euen vponupon the holy Sabbath, that concernes the businesse of our soules, hauehave vvee vnprofitably lauished, and yet neuer heartilie repented them?

2. The Conueniencie; if we Goe, we must hauehave feete. All our Preaching is to beate the bush, put you from your couerts, and set you a going: but now Quitus pedibus? on vvhat feet must you goe? The Foot is the Affection or Appetite, saith S. Augustine. Eô feror, quocun que feror: that carries me, vvhither soeuer I goe. The foote moues the body, the affection moues the soule. The regenerate soule hath three principall faculties, as the naturall body hath three semblable members: the eye, hand, and foote. In the soule the Eye is Knowledge, the Hand is Faith, the Foote is Obedience. The soule without knowledge is like Bartimeus, blind: without faith, like the man with a vvithered hand: vvithout obedience, like Mephibosheth, lame.

True Christians are not Monopodes, one-footed: the Apostle speaks in the plural number, of their feet. aaEphes. 6. 15.Eph 6:15Stand, hauing your Feete shod with the preparation of the Gospell of peace. Hee meant not corporall feet: the soule must therefore hauehave spirituall feete, like the bodies,

for

Number,

Nature.

For Number, the body hath two feet, so hath the Soule: Affection and Action, desiring and doing. The former, that puts forward the soule, is a hopefull affection. One said, Hope is a foote; Pes Spes: but hope is rather a nerue that strengthens the motion of this foot, then the foot it selfe. The latter is Action, or operatiue obedience; that rightly walkes in the blessed way of holinesse. bbPsal. 40. 8.Ps 40:8I desire to doe thy will, O my God; there's the foot of affection. p. 421ccPsal. 119. 32.Ps 119:32I will runne the way of thy Commandements; ther's the foot of action. ddVers. 40.I hauehave longed after thy precepts; there is the foote of desiring: eeVers. 59.I turned my feet vntounto thy testimonies; there's the foot of obeying.

For nature, they are fitly compared to feet, and that

For Site or placing, the feete are the lower parts of the body, so are affections of the soule. The head is the directer, the foote the carrier: the feet helpe the head, the head guides the feete. The vnderstanding and affection, are like the blinde man and the lame: the lame hath eyes but no feet; the blinde hath feete but no eyes. But whiles the blinde carries the lame, and the lame directs the blind, both may come to their iourneyes end. The vnderstanding sees well, but of it selfe cannot goe; the Affection is able to goe, but of it selfe cannot see: let the one direct well, the other walke after that direction, and they vvill bring the soule to heauen.

For Transition or Passing, as the feete corporally, so these spiritually, mooue and conduct the man from place to place. Indeed none can come to the ffIohn 6. 44.John 6:44Sonne, vnlesse the Father draw him: but when he hath giuen vsus feet, he looks we should goe. Hee that hath eares to heare, let him heare: he that hath hands, let him worke: hee that hath feet, let him goe. Hence is that exhortation; ggIam. 4. 8.Jas 4:8Draw neer to God, & he will draw neer to you. In this foot-manship there is Terminus à quo recedimus, Terminus ad quem accedimus, motus per quem procedimus: From the waies of darknes, from the wages of darknes: to the fruition of light, to the counersation in light. From darknes exterior, interiour, inferiour. Outward; this land is full of darknes, fraught operibus tenebrarum, with the works of darknesse. Inward, hhEph. 4. 18.Eph 4:18Hauing the vnderstanding darkned, being alienated frō the life of God, through the ignorance that is in them, & because of the blindnes of their heart. Outer darkenesse, that which Christ cals p. 422iiMat. 22. 13.Matt 22:13foreign: or lower darkenesse. kkIude vers. 6.Hee hath reserued the Lost angels in euer lasting chaines vnderunder darkenesse. VntoUnto light externall, internall, eternall. Outward Light; llPsal. 119. 105.Ps 119:105Thy word is a lampe vntounto my feet, and a light vntounto my path. Inward light; mmPsal. 51. 6.Ps 51:6In the hidden parts thou shalt make mee to know wisedom. Euerlasting Light, nnDan. 12. 3.Dan 12:3They shall shine as the brightnesse of the firmament, and as the starres for euer and euer. Blessed feet that carry vsus to ooIohn 1. 8.John 1:8That light which lightneth eueryevery man that commeth into the world: and to the beames of that Sunne, which ppLuk. 1. 79.Luke 1:79giues light to them that sit in darkenesse, and in the shadow of death: happy feet, they shall bee guided into the way of peace. Looke to thy foote wheresoeuer thou treadest: beware the gardens of temporall pleasures: Est aliquid quod in ipsis flori… angat. It is worse going on fertile ground, then on ba…: the smooth wayes of prosperity are slippery, in rough …fflictions we may take sure footing. Let your feet bee …od, saith Paul; your affections restrained: barre lust of her vaine obiects, turne her from earth to heauen. Set her a trauelling, not after riches, but graces. Keepe the foot of desire still going, but put it in the right way, direct it to euerlasting blessednes. And this is

3. The End, whither we must goe, to perfection. Thou hast done well, yet goe on still. Nihil praesumitur actum, dum superest aliquid ad agendū: nothing is said to be done, whiles any part remaines to doe. No man can goe too far in goodnesse. Nimis iustus, et nimis sapiens potes esse, non nimis bonus. Thou maiest be too iust, thou maist be too wise, but thou canst neuer be too good. Summae religionis est, imitari quem colis. It is a true height of religion, to be a follower of that God, of whom thou art a worshipper. Come so nigh to God as possibly thou canst, in imitation, not of his power, wisedome, maiestie, but of his merciemercy. qq1. Pet. 1. 16.1 Pet 1:16Be holy, as the Lord is holy. rrLuk. 6. 36.Luke 6:36Be merciful, as your heauenly Father is mercifull. The going on forward to this perfection, shall not displease him, but crowne thee. GiueGive p. 423not ouer this going, vntill with Saint Paul thou hauehave quite ss2. Tim. 4. 7.2 Tim 4:7finished thy course.

Aime at perfection, shoot at this marke, though thou cannot reach it. When the wrastling Angel said to Iacob, ttGen. 32. 26.Gen 32:26Let me goe, for the day breaketh; he answered, I will not let thee goe except thou blesse me: happy perseuerance! uuCant. 3. 4.Song 3:4When I caught him whom my soule loued, I held him, and would not let him goe. O sweet Iesus, who would let thee goe? Qui tenes tenentem, apprehendentem fortificus, fortificatum Bern.confirmas, confirmatum perficis, perfectum coronas. Thou that holdest him that holdeth thee, that strengthenest him that trusteth thee, confirmest whom thou hast strengthened, perfectest whom thou hast confirmed, and crownest whom thou hast perfected. In the behalfe of this continuance, the Holy Ghost giues those exhortations; Hold fast, Stand fast. aaReu. 3. 11.Rev 3:11Hold that thou hast, that no man take thy crowne. The same to the Church of Thyatira; Tene quod habes, Reu. 2. 25. bbGal. 5. 1.Gal 5:1Stand fast in the libertie wherewith Christ hath made vsus free. It is an ill hearing, ccVers. 7.Ye (not doe, but) did runne well. The Prophet in his threnes weepes, that ddLam. 4. 5.Lam 4:5they which were brought vp in scarlet, embrace dunghils. It is iust matter of lamentation, when soules which hauehave beene clad with zeale, as with scarlet, constantly forward for the glory of God, fall to such Apostacie, as with Demas to embrace the dūghil of this world, and with an auarous hausture to lick vp the mudde of corruption.

Ioseph had a coat reaching downe to his feete: our religion must be such a garment, neither too scant to couer, nor too short to continue ad vltimum, to the last day of our temporary breath. eeReu. 2. 10.Rev 2:10Be thou faithfull vntounto the death, and I will giuegive thee the crowne of life: this crowne is promised to a good beginning, but performed to a good ending. Striue to ffEph. 3. 18.Eph 3:18comprehend with all Saints, what is the breadth, and length, and depth, and height. If we can comprehend with the Saints, not onelyonly the height of hope, p. 424the depth of faith, the breadth of charity, but also the length of continuance, we are blessed for euer. Euen the tired horse, when he comes neere home, mends his pace: be good alwaies, vvithout wearinesse; but best at last: that the neerer thou commest to the end of thy dayes, the neerer thou mayest be to the end of thy hopes, the saluation of thy soule. Omnis coelestis Curia nos expectat, desideremus eam quanto possumus desiderio. The whole Court of Bern.heauen waites for vsus, let vsus long for that blessed society with a hearty affection. The Saints looke for our comming, desiring to hauehave the number of the elect fulfilled: the Angels blush when they see vsus stumble, grieue when vve fall, clappe their vvings vvith ioy when vve goe cheerefully forward: our Sauiour Christ stands on the battlements of heauen, and with the hand of helpe and comfort wafteth vsus to him. When a noble Souldier in a forraine Land hath atchieued braue designes, wonne honourable victories, subdued dangerous aduersaries; and with worthy Chiualry hath renowned his King and Country: home he comes, the King sends for him to Court, and there in open audience of his Noble Courtiers, giues him words of grace, commendeth and (vvhichwhich is rarely more) rewardeth his Valour, heapes dignities, preferments, and places of honour on him. So shall Christ at the last day, to all those Souldiers that hauehave valiantly combated and conquered his enemies; in the sight of heauen and earth, audience of men and Angels, giuegive victorious wreathes, crownes and garlands, ggReuel. 7. 9.Rev 7:9long white robes, to witnesse their innocency, and Palmes in their hands, to expresse their victory: and finally he shall giuegive them a glorious kingdome to enioy for euer and euer.

Now yet further to encourage our going, let vsus thinke vponupon our company. Foure sweet associates go with vsus in our Iourny; good Christians, good Angels, good works, our most good Sauiour Iesus Christ.

p. 4251. Good Christians accompany vsus euen to our death. If thou go to the Temple, they will go with thee. hhEsay 2. 3.Isa 2:3Many people shall say, Come and let us go vp to the Mountaine of the Lord, to the house of the God of Iacob. If thou say, iiNehem. 2. 17.Neh 2:17Come, let vsus build vp the walles of Ierusalem: they will answer, kkVer. 18.Let vsus rise vp and build. So when Ioshua protested to Israel; do what you will, llIosh. 24. 15.Josh 24:15but as for mee and my house, we will serue the Lord: they ecchoed to him; mmVer. 16. 18.God forbid that we should for sake the Lord, to serue other gods: we also will serue the Lord. Thou canst not say with Elias, nnRom. 11. 3.Rom 11:3I am left alone; there be seuen thousand, and thousand tho…sands, that neuer bowed their knee to Baal.

2. Good Angels beare vsus company, to death in our guarding, after death in our carrying vp to heauen. Angelis mandauit; ooPsal. 91. 11.Ps 91:11He hath giuen his Angels charge over vsus: There are malicious deuils against vsus, but there are powerfull Angels with vsus. That great Maiestie whom wee all adore, hath giuen them this commission. ppHeb. 1. 14.Heb 1:14Are they not all ministring spirits, sent forth to minister for them, who shall be heires of saluation? An Angell counsels Hagar Gen. 16.Gen 16to returne to her Mistresse; an Angell accompanies Iacob in his iourney; an Angell feeds Elias; an Angell 1. King. 19.1 Kgs 19pluckes Lot out of Sodome. Gaudent Angeli te conuersum Gen. 48. Origen.Gen 48illorum sociari consortijs. The Angels reioyce at our conuersion, that so their number might hauehave a completion.

3. Good workes beare vsus company: Good Angels associate vsus, to deliuer their charge; good workes to receiue their reward. Though none of our actions bee meritorious, yet are none transient, none lost. They are gone before vsus to the Courts of ioy; and when wee come, they shall welcome our entrance. Virtutis miseris dulce sodalitium. What misery soeuer perplexeth our voyage, vertue, and a good conscience are excellent company.

p. 4244. Lastly, Iesus Christ beares vsus company. Hee is both Via and Conuiator; qqIoh. 14. 6.John 14:6the way, and companion in the way. When the two Disciples went to Emaus, rrLuk. 24. 15.Luke 24:15Iesus himselfe drew neere, and went with them. If any man go to Emaus, which Bernard interpreteth to be Thirsting after good aduice; he shall be sure of Christs company. If any man ssMath. 5. 41.Matt 5:41entreate Iesus to goe a mile, he will go with him twaine. None can complaine the want of company, whiles his Sauiour goes along with him. tt1. Ioh. 1. 3.1 John 1:3Truely our fellowship is with the Father, and with his Sonne Iesus Christ. There we finde two Persons of the blessed Trinity, our Associates, the Father and the Sonne: now the Holy Ghost is not wanting. aa2. Cor. 13. 13.2 Cor 13:13The grace of the Lord Iesus Christ, and the louelove of God, and the communion (or fellowship) of the Holy Ghost, be with you all. Amen.

Goe we then comfortably forward, and bbPsal. 107. 30.Ps 107:30God will bring vsus to our desired Hauen. But Pauci intrant, pauciores ambulant, paucissimi per…nt. Few enter the way, fewer walke in the way, fewest of all come to the end of the way; their saluation. Men thinke the way to heauen broader then it is: But ccMath. 7. 14.Matt 7:14straite is the gate, and narrow is the way which leadeth vntounto life, and few there bee that finde it. All say, they are going to glory, but the greater number take the wrong way. A man somewhat thicke-sighted, when he is to passe ouer a narrow bridge, puts on spectacles to make it seeme broader: but so his eyes beguile his feete, and he fals into the brooke. Thus are many drowned in the whirle-poole of sinne, by viewing the passage to heauen onelyonly with the Spectacles of flesh and bloud: They thinke the bridge broad, so topple in. Happy eyes that well guide the feete, and happy feet that neuer rest going, till they enter the gates of heauen. Thus much for the Pasport: now we come to

The Certificate.

Thy faith hath made thee whole. Wherein Christ doth p. 425comfort and encourage the Leper. First, he comforts him, that his faith was the meanes to restore health to his body: then thereby hee encourageth him that this faith encreased, would also bring saluation to his soule.

I might here obserue, that as faith is onelyonly perceiued of God, so it is principally commended of God. The Leper glorified God, and that with a loud voyce; there was his thankfulnesse: he fell downe at Christs feet, there was his humblenesse. The eares of men heard his gratitude, the eyes of men saw his humility: but they neither heard, nor saw his faith. But how then, saith Saint Iames, ddIam. 2. 18.Jas 2:18Shew mee thy faith? Himselfe answeres, By thy workes. It cannot be seene in habitu, in the very being; yet may easily be knowne in habente, that such a person hath it. No man can see the winde as it is in the proper essence; yet by the full sailes of the ship one may perceiue which way the winde stands. The sap of the tree is not visible, yet by the testimony of leaues and fruites we know it to be in the tree: Now Christ sees not as man sees: man lookes vponupon the externall witnesses of his gratitude and humility, but Christ to that sap of faith in the heart, which sent forth those fruits. Thy faith hath saued thee.

The words distribute themselues into two principall and essentiall parts:

The

Meanes, Thy faith.

Effects, Hath made thee whole.

The meanes is partly Demonstratiue; Faith; partly Relatiue, Thy faith. The Quality and the Propriety: the Quality of the meanes, it is Faith; the Propriety, it is (not anothers, but) Thy faith.

Faith.

This is the demonstratiue quality of the meanes of his healing. But what was this Faith? 1. There is a p. 428faith that beleeues veritatem historiae, the truth of Gods word: This we call an Historicall Faith; but it was not this faith. eeAct. 26. 27.Acts 26:27King Agrippa, beleeuest thou the Prophets? I know that thou beleeuest. 2. There is a faith that beleeues Certitudinem Promissi, the certainety of Gods promises: that verily is perswaded, God will bee so good as his word: that he will not breake his couenant with Israel, nor ffPsal. 89. 33.Ps 89:33suffer his faithfulnesse to faile vntounto Dauid: yet applyes not this to it selfe: but it was not this faith. 3. There is a faith that beleeues Potestatem Dicentis, the Maiestie and Omnipotencie of him that speakes: so the deuill, that God is able to turne ggMath. 4. 3.Matt 4:3Stones into br…d: so the Papist, that he can turne bread into flesh, and cause one circumscribed body to supply millions of remote places at once: But it was not this faith. 4. There is a faith beleeues se moturam Montes, that it is able to hh1. Cor. 13. 2.1 Cor 13:2remoue Mountaines: a miraculous faith; which, though it were specially giuen to the Apostles, iiMark. 16. 17.Mark 16:17In my name shall they cast out deuils, take vp Serpents, cure the sicke by imposition of hands; say to a Tree, kkLuk. 17. 6.Luke 17:6Pluck thy selfe vp by the rootes, and plant thy selfe in the sea, and it shall obey them: yet reprobates also had it; for euen they that are cast out with a Discedite à me, plead this; llMath. 7. 22.Matt 7:22In thy name hauehave we cast out deuils, and done many wonderfull workes. But it was not this faith. 5. There is a faith that beleeues to go to heauen, though it bend the course directly to hell: that thinks to arriue at the Ierusalem of blessednesse, through the Samaria of prophanenesse: a presumption: but it was not this faith. 6. There is a faith that beleeues a mans owne mercy in Iesus Christ, and liues a life worthy of this hope, and becomming such a prosession: and it was this faith that our Sauiour commendeth.

When Samuel came to anoint one of the sonnes of Iesse, Eliab was presented to him, and he said, mm1. Sam. 16. 6.1 Sam 16:6Surely the Lords Anointed is before him. He was deceiued, p. 429hee might hauehave a goodly countenance and a high stature: but it was not he: Then passed by Abinadab; nor is this he: then Shammah; nor is this hee: Then seuen of his sonnes were presented; The Lord hath chosen none of th…se. Be here all, saith Samuel? Iesse answered, No, the yongest is behind, and he keepeth the sheepe. Then said Samuel, Send and fetch him, for we will not sit downe till he come. When he was come, he nnVer. 12.was ruddy, and withall of a beautifull countenance, and goodly to looke on: And the Lord said, Arise, and anoint him, for this is he. If wee should make such a quest for the principall Grace: Temperance is a sober and matronly vertue, but not shee: Humility in the lowest is respected of the Highest, but not she: Wisedome is a heauenly grace, similisque creanti, like the Maker, but not shee: Patience a sweet and comfortable vertue, that lookes cheerefully on troubles, when her brest is red with the bloud of sufferance, her cheekes are white with the purenesse of innocence, yet not shee: Iustice hath a hand spotlesse as the brow of heauen, a heart transparant as Christall, a countenance able to daunt temptation it selfe, yet not she: Charity is a louely vertue, little innocents hang at her brests, Angels kisse her cheekes; ooCant. 4. 3.Song 4:3Her lips are like a threed of scarlet, and her speech is comely, her Temples are like a Pomegranate within her lookes; all the ends of the earth call her blessed: yet not shee. Lastly Faith appeares, beautified with the robe of her Sauiours righteousnesse, adorned with the iewels of his graces, and shining in that fairenesse which hee gaue her: Iam Regina venit, now comes the Queene of Graces: This is she.

Now as Faith excells all other graces, so there is a speciall degree of faith that excells all other degrees. For eueryevery faith, is not a sauing faith. The King of Syria commanded his Captaines, ^y Fight neither with small nor great, saue p 1. King. 22. 311 Kgs 22:31onelyonly with the King of Israel. How should they know him? p. 428By his Princely attire, and royall deportment. Perhaps they met with many glorious personages, slew heere and there one; none of them was the King of Israel. Setting vponupon Iehoshaphat, they said, Surely this is the King of Israel; no, it was not. One drew a bow at a venture, smote a man in his Charet, and that was the King of Israel. The faith that belieues Gods Word to be true, is a good faith, but not Illa fides, that sauing Faith. The faith that beleeues Christ to be the worlds Sauiour, is a true faith, but not that faith. The faith that belieues many men shall be saued, is vera fides, non illa fides, a true faith, but not that faith. The faith that beleeues a mans owne soule redeemed, iustified, saued by the merits of Iesus Christ; not without vvorks answerable to this beliefe: this is that faith. That was the King of Israel, and this is the Queene of Isra…: all the other be but her attendants.

There is Fides Sentiends, Assentiendi, and Appropriandi: a man may hauehave the first, and not the second: he may hauehave the first and second, and yet not the third: but if he hauehave the third degree, he hath all the former. Some know the truth, but doe not consent to it: some know it, and assent to it, yet beleeue not their owne part: they that belieue their own mercy, hauehave all the rest. As meat digested turnes to iuyce in the stomake, to bloud in the liuer, to spirits in the heart: so faith is in the braine knowledge, in the reason assent, in the heart application. As the child in the wombe hath first a vegetatiue life, then a sensitiue, last a rationall. So faith, as meere knowledge, hath but a vegetation: as allowance, but sense: onelyonly the applying and apportioning the merites of Christ to the owne soule by it, this is the rationall, the very life of it.

But thus we may better exemplifie this Similitude. The vegetatiue soule is the soule of plants, and it is a true soule in the kind, though it hauehave neither sense nor reason. The sensitiue soule is the soule of beasts, a true soule; includes vegetation, but is voide of reason. The rationall soule is p. 429the soule of man, a distinct soule by it selfe, comprehends both vegetation and sense, hauing added to them the perfection of reason. So there are three kindes or degrees of Faith. 1. To belieue there is a God; this is the faith of Pagans, and it is a true faith, though it neither belieue the Word of God, nor mercy from God. 2. To belieue that what God sayes is true: this is the faith of deuils and reprobates, and a true faith; including the faith of Pagans, and going beyond it; yet it apprehends no mercy. 3. To belieue on God, to rely vponupon his mercy in Christ, and to affie their owne reconciliation; this is the faith of the Elect; comprehends both the former, yet is a distinct faith by it selfe.

This faith onelyonly saues; and it hath two properties. 1. It is a repenting faith: for Repentance is Faiths Vsher, & deawes all her way with teares. Repentance reades the Law and weepes. Faith reads the Gospell and comforts. Both hauehave seueral bookes in their hands; Poenitentia intuetur Mosem, Fides Christum. Repentance lookes on the rigorous brow of Moses, Faith beholds the sweet countenance of Christ Iesus. 2. It is a working faith: if it worke not, it is dead: and a dead faith no more saues, then a painted fire warmes. Faith is a great qqPsal. 45. 14.Ps 45:14Queene, her cloathing is of wrought gold: the virgins her companions that follow her, are good deeds: Omnis fidelis tantum credit, quantum Greg.sperat & amat: & quantum credit, sperat, & amat; tantum operatur. A Christian so farre beleeues, as he hopes and loues: and so farre as he belieues, hopes and loues, he workes. Now as Moses is said to rrHebr. 11. 27.Heb 11:27see him that is invisible, because he saw his back-parts: and as when we see the members of the body mouing to their seuerall functions, we know there is a soule within, albeit vnseene: so faith cannot be so invisible, but the fruites of a good life will declare it.

Thus by degrees you see what is the right sauing faith. As a Lapidary that shewes the buyer an orient pearle; and p. 432hauing a little fed his eye with that, outpleaseth him with a Saphyre; yet out-values that with some Ruby or Chrysolite: wherwith rauished, he doth lastly amaze him with a sparkling Diamond transcending all. Or as Drapers shew diuers cloathes of excellent colours, yet at last for a Master-piece exceed all wi…h a piece of Scarlet. So there are diuers vertues like Iewels, but the most precious Iewell of all is Faith: And there are diuers degrees of faith, as diuers coloured cloathes; but the sauing faith is arrayed in the Scarlet robe, hath dipped and died her selfe in the bloud of her Sauiour Iesus: yet is she white, pure white as the snow of Lebanon: so are all that be washed in that red fountaine. ssReu. 7. 14.Rev 7:14They hauehave washed their robes, and made them white in the bloud of the Lambe.

Thy Faith.

This is the property of that faith that healed him; his owne faith. But how could Christ call it His faith, when as faith is Gods gift? It is indeed Datum, so well as mandatum. Commanded, tt1. Iohn 3. 23.1 John 3:23This is his Commandement, that we should beleeue on the name of his Sonne Iesus Christ. So also giuen, uuPhil. 1. 29.Phil 1:29To you it is giuen in the behalfe of Christ to beleeue on him. And xxIohn 6. 29.John 6:29This is the worke (so well as the will) of God, that ye belieue on him whom he hath sent. But this is not giuen without meanes, as the woman of Tekoah said to Dauid; yy2. Sam. 14. 14.2 Sam 14:14GOD doth deuise meanes. What's that? aaRom. 10. 17.Rom 10:17Faith comes by hearing. Now when God hath giuen a man Faith, he calls it his; Thy faith; for what is freer then gift? So the Prophet calls it their own mercy; bbIon. 2. 8.Jonah 2:8They that wait on lying vanities, for sake their owne mercy. As the water in the Cesterne is said to be the Cesternes, though it hauehave it from the fountaine.

But yet how doth Christ call it his faith? had he a faith by himselfe? ccEph. 4. 5.Eph 4:5There is one faith: therefore not more his, then others. In regard of the Obiect vponupon whom our faith reflects, there is but one faith: in regard of the subiect wherein faith resides, eueryevery one must hauehave his owne p. 433faith. There is no saluation by a common faith: but as all true beleeuers hauehave one and the same faith, so eueryevery true beleeuer hath a singular and indiuiduall faith of his owne. Thy faith: thine for two reasons; to distinguish

his

Person from common men.

Faith from common Faiths.

1. To distinguish his person from others: the Nine had not this Faith. They beleeued not, but thou beleeuest. Thy faith; this declares him to be out of the common road. ddExod. 23. 2.Exod 23:2Thoushalt not follow a multitude to doe euill: that B…llua multorum capitum must not lead thee. Some were deuoted to Christ, but eeMark. 2. 4.Mark 2:4they could not come nigh him for the prease. It was the multitude that ffLuk. 18. 39.Luke 18:39rebuked the blind mans prayers. As a riuer leades a man through sweet medowes, greene woods, fertile pastures, fruit-loden fields; by glorious buildings, strong Forts, famous Cities; yet at last brings him to the salt Sea: So the streame of this world carries along through rich commodities, voluptuous delights, stately dignities, all possible content to flesh and bloud: but after all this brings a man to death, after death to iudgement, after iudgement to hell.

Heare one of the Romists authenticall pleas for their Church falls to the ground, vniuersality. They pleade Antiquity; so a homicide may deriue his murder from Cain. They plead vnity: so Pharises, Sadduces, Herodians combined against Christ. They plead vniuersality: yet of the ten Lepers but one was thankfull. The way to hell hath the greatest store of passengers: Company is good, but it is better to goe the right way alone, then the broad with multitudes. It is thought probably, that at this day Mahometisme hath more vnderunder it then Christianity; though wee put Protestant, and Papist, and Puritan, and Separatist, and Arminian; and all in the scale to boote: and that meere Paganisme is larger then both. Where many ioyne in the Truth, there is the Church: p. 434not for the many's sake, but for the Truths sake. Saint ggIn Psal. 3 9.Ps 3:9Augustine teacheth vsus to take Religion, not by tale, but by waight. Numbers make not a thing good, but the waight of truth. Some are so manerly, that they will not goe one steppe before a great man; no not to heauen. Many say with Hushai, hh2. Sam. 16. 182 Sam 16:18Whom the people, and all the men of Israel chuse, his will I be. But they leaue out one principall thing, which Hushai there put in as the prime ingredient; Whom the Lord chuseth: they leaue out the Lord. But Ioshua was of another minde: iiIosh. 24. 15.Josh 24:15Chuse youwhat gods soeuer you will serue; I and my house will serue the Lord. The Inferiour Orbes hauehave a motion of their owne, contrary to the greater: good men are moued by Gods Spirit, not by the Planetary motions of popular greatnesse. Let vsus prize righteousnes highly, because it is seldom found. The pebles of the world are common, but the pearles of graces rare. The vulgar streame will bring no vessell to the land of peace.

2. To distinguish his faith from the common faith. Thine; another kinde then the Pharises faith. To belieue the Word, but traditions withal, vera fides, non pura fides; is a true, but not a pure faith. To beleeue the Maior of the Gospell, not the Minor, Vera, non sana fides; is a true, not a sound faith. To belieue a mans own saluation, how debauchedly soeuer he liues, nec vera, pura, sana, nec omnino fides; is neyther a true, pure, sound faith, nor indeed a faith at all: but a dangerous presumption. To belieue thy owne reconciliation by the merits of Christ, and to strengthen this by a desire of pleasing God; is a true, found, sauing faith: and this is Fides tua, Thy Faith.

Whosoeuer vvill goe to heauen, must hauehave a faith of his owne. In Gedeons Campe eueryevery souldier had his own pitcher: among Salomons men of valour, eueryevery one wore his owne sword: and these were they that got the victories. The fiue wise Virgins had eueryevery one oyle in her owne p. 435lampe: and onelyonly these enter in with the Bridegroome. Anothers eating of dainty meate makes thee neuer the fatter. Indeed many hauehave sped the better for other mens faith: so the Centurions seruant was healed for his masters sake. kkMat. 8. 13.Matt 8:13As thou hast beleeued, so be it done vntounto thee. But for the saluation of the reprobates; llIer. 15. 1.Jer 15:1Though Moses and Samuel stood before me, saith the Lord, yet my minde could not be toward, such people. mmEzek. 14. 14.Ezek 14:14Though Noah, Daniel, and Iob interceded, yet they should deliuer but their owne soules by their righteousnesse. Pious mens faith may often saue others from temporall calamities: but it must be their own faith that saues them from eternall vengeance. Lut… was wont to say, There is great Diuinity in Pronounes. Thy faith. One bird shall as soone flie with another birds feathers, as thy soule mount to heauen by the wings of anothers faith. It is true faith, and thy faith: true with other mens faith, but inherent in thy owne person that saues thee. True, not an empty faith; Nuda fides, nulla fides. nnDe fide & oper. c. 23.Inseparabilis est bona vita â fide, imò verò ea ipsa est bona vita, saith Augustine. A good life is inseparable from a good faith; yea a good faith is a good life. So Irenaeus; To belieue, is to doe Gods will. Thine, therefore vve say Credo, not Credimus; I belieue, not we belieue. EueryEvery man must professe, and be accountant for his owne faith. Thus much of the Meanes; now to

The Effect.

Hath made thee whole, or saued thee: It may be read eyther way; It hath saued thee, or It hath salued thee. First, of them both ioyntly, then seuerally.

Faith is the meanes to bring health to body, comfort to soule, saluation to both. I call it but the meanes; for some hauehave giuen it more. Because the Apostle saith, that Abraham obtained the promise ooRom. 4. 13.Rom 4:13Through the righteousnesse of faith: therefore say they, Fides ipsa Iustitia; Faith is righteousnesse it selfe. But let S. Paul answere them, and expound himselfe: I desire to ppPhil. 3. 9.Phil 3:9be found in Christ, not p. 436hauing mine owne righteousnesse, which is of the law, but that which is through the faith of Christ, (whose is that?) the righteousnesse which is (not of vsus, but) of GOD by Faith. Thus faith is said to saue vsus, not of it selfe: the hand feeds the mouth, yet no man thinkes that the mouth eates the hand, onelyonly as the hand conueyes meat to the body, so faith saluation to the soule. Wee say the Ring stancheth bloud, when indeed it is not the Ring, but the stone in it. There are many that make faith an almighty Idoll; it shal saue: but thus they make themselues idle, and trust all vponupon nothing. That faith is a meritorious cause of iustification; this a doctrine that may come in time to trample Christs bloud vnderunder feet.

Now these speeches rightly vnderstood; Faith adopteth, faith iustifieth, faith saueth; are not derogatory to the glory of God, nor contradictory to these speeches, Christ adopteth, Christ iustifieth, Christ saueth. One thing may bee spoken of diuers particulars in a different sense. God the Father adopteth, the Sonne adopteth, the holy Spirit adopteth, Faith adopteth: all these are true, and without contrariety. They be not as the young men that came out of the two armies before Ioab and Abner: qq2. Sam. 2. 16.2 Sam 2:16eueryevery one thrust his sword into his fellowes side, and fell down together. But like Dauids rrPsal. 133. 1.Ps 133:1Brethren, dwelling together in peace. God the Father adopteth as the Fountaine of adoption; God the Sonne as the Conduit; God the holy Ghost as the Cesterne; Faith as the Cocke whereby it runnes into our hearts.

Faith brings iustification, not by any speciall excellency it hath in it selfe, but onelyonly by that place and office which God hath assigned it: it is the condition on our parts. So the Apostle instructed the Iailour, ssActs 16. 31.Acts 16:31Belieue …n the Lord Iesus Christ, and thou shalt be saued, and thy house. Gods ordinance giues that thing the blessing, which it hath not in the owne nature. If Naaman had gone of his owne head, and washed himselfe seuen times in Iordan, p. 437he had not been healed: it was Gods command that gaue those waters such purging vertue. If the Israelites stung with these fiery serpents in the Desart, had of their owne deuising set vp a brazen Serpent, they had not beene cured: it was neyther the materiall brasse, nor the serpentine forme, but the direction of God which effected it. It was not the Statue, but the Statute, that gaue the vertue. So Faith for it owne merit brings none to heauen, but for the promise which the God of Grace and Truth had made to it.

In common speech wee say of such a man; His Lease maintaines him: is there any absurdity in these words? No man conceiues it to bee a parchment lined vvith a few words, accompanied with a vvaxen Labell, that thus maintaines him: but that House or Land, or rents so conueyed to him. So Faith saueth: I ascribe not this to the Instrument, but to Iesus Christ whom it apprehends, and that inheritance by this meanes conueyed.

But now wouldest thou know thy selfe thus interessed? looke to thy faith, this is thy proofe. If a rich man die, and bequeath all his riches and possessions to the next of bloud; many may challenge it, but he that hath the best proofe carries it. To Christs Legacy thou layest claime, looke to thy proofe: it is not, ttMat. 7. 22.Matt 7:22Lord, Lord, I hauehave prophecied in thy Name: nor, uuLuk. 13. 26.Luke 13:26We hauehave feasted in thy presence, and thou hast taught in our streets: but xxMark. 9. 24.Mark 9:24I beleeue, Lord, helpe my vnbeleefe; and then thou shalt heare, Bee it vntounto thee according to thy faith. And this a little faith doth, if it bee true. There is a faith like a graine of mustard seede; small, but true: little, but bite it, and there is heate in it: faith warmes where euer it goes. In a word, this is not the faith of explication, but of Application, that is dignified with the honor of this conueyance.

Hath made thee whole. Faith brings health to the body. p. 438There was a aaMath. 9. 20.Matt 9:20woman vexed with an vncomfortable disease twelue yeres, bbMark. 5. 26.Mark 5:26shee suffered many things of Physicians; some torturing her with one medicine, some with another, none did her good, but much hurt, ccLuke 8. 43.Luke 8:43Shee had spent all her liuing vponupon them, and heerein, saith Erasmus, was bis misera: her sicknesse brought her to weakenesse, weakenesse to Physike, Physike to beggery, beggery to contempt. Thus was shee anguished in body, vexed in mind, beggerd in estate, despised in place, yet faith healed her. Her wealth was gone, Physicians giuen her ouer, her faith did not forsake her, ddMath. 9. 22.Matt 9:22Daughter, be of good comfort, thy faith hath made thee whole. There was a vvoman bowed downe with a spirit of infirmity eeLuke 13. 11.Luke 13:11eighteene yeeres; yet loosed: there was a man bedrid ffIohn 5. 5.John 5:5eight and thi…ty yeeres, a long and miserable time, when besides his corporall distresse, he might perhaps conceiue from that, Eccl. 38. 15. He that sinneth before his Maker, let him fall into the hand of the Physician; that God had cast him away, yet Christ restored him.

Perhaps this Leprosie was not so old, yet as hard to cure; yet faith is able to doe it; Thy faith hath made thee whole. But it was not properly his faith, but Christs vertue that cured him: why then doth not Christ say, Mea virtus, and not Tua …ides: My vertue, not thy faith hath made thee whole? True it is, his vertue onelyonly cures, but this is apprehended by mans faith. When that diseased woman had touched him, ggMark. 5. 30.Mark 5:30Iesus knew in himselfe that vertue had gone out of him, and hee turned him about in the prease, and said, Who touched my clothes? Yet speaking to the woman, he mentioneth not his vertue, but her faith; hhMark. 5. 34.Mark 5:34Daughter, thy faith hath made thee whole. Faith in respect of the Obiect, is called in Scripture, iiGala. 3. 22.Gal 3:22The faith of Iesus Christ: in respect of the subiect vvherein it is inherent, it is my faith, and thy faith. Thy faith hath made thee whole.

Hath saued thee: made whole, not thy body only, that's p. 439but part, the worst part: but thy soule also, Totum te, thy whole selfe: saued thee. The other nine had whole bodies, this tenth was made whole in soule too; saued. The richest Iewell Christ left to his Church, is Saluation. kkRom. 10. 1.Rom 10:1My he…rts desire and prayer to God for Israel is, that they might be saued. Not their opulencie, not their dignitie, not their prosperitie, was Saint Pauls wish; but their Saluation. If the deuils would confesse to vsus the truth, they would s…y, The best thing of all is to be saued. That rich man would faine send this newes out of hell; llLuke 16. 18.Luke 16:18Let Lazarus testisi… to my brethren, lest they also come into this place of torment. The te…timony of saluation was blessed newes, from the mouth of him that giues Saluation, Iesus Christ. The vessell of mans soule is continually in a Tempest, vntill Christ enter the Shippe, and then follovves the calme of peace.

It is remarkeable, that God giues the best gifts at last. Christ gaue this Leper mmVer. 14.health: bonum, this was good: For Vita non est viuere, sed valere: It is more comfortable to die quickly, then to liue sickly. He gaue him a good name, nnVer. 18.that he returned to giuegive glory to God; melius; this was better. But now lastly he giues him saluation, ooVer. 19.Thy faith hath saued thee; Optimum this is best of all. Vltima optima.

Hath God giuen thee wealth, blesse him for it: hath hee giuen to thee health, blesse him for it: hath hee giuen thee good reputation, blesse him for it: hath he giuen thee children, friends, peaceable dayes; blesse him for all these. But hath hee giuen thee Faith? especially blesse him for this: hee hath giuen thee vvith it, what we beseech his mercy to giuegive vsus all, Saluation in Iesus Christ.

I conclude, there is a faith powerfull to iustifie the soule by the righteousnesse of Iesus Christ: but it neuer dwelt in a bosome that lodgeth with it lust and dissolutenesse. ppGala▪ 2. …7.Gal 2:7If while we seeke to be iustified by Christ, we our selues p. 440are found sinners, is therefore Christ the Minister of sinne? God forbid. Which verse may not vnfitly bee distinguished into foure particulars. Quòd sit, Si sit, An sit, Absit. There is a Concession, a Supposition, a Question, a Detestation. 1. The Concession, Quòd sit; that is so: he takes it granted that all true Christians seeke their onelyonly Iustification by Christ. 2. The Supposition Si sit; if it bee so, that in the meane time wee are found sinners. 3. The Question or discussion, An sit; is it so? is Christ therefore the Minister of sinne? 4. The Detestation, Absit, God forbid.

Where let vsus behold what the Gospell acquireth for vsus, and requireth of vsus. It brings vsus liberty: the Law gendereth to bondage: and that, saith Aquinas, Quantum ad Affectum, and Quantum ad Effectum. 1. The Law begets an affection of feare, the Gospell of LoueLove. qqRom. 8. 15.Rom 8:15Ye hauehave not receiued the spirit of bondage againe to feare, but the spirit of adoption, whereby we cry, Abba Father. Breuissima & apertissima du…rum▪ Testament…rum differentia, Ti…or & Aug.Amor. There is a short and easie difference betwixt the olde Testament and the new; Feare, and LoueLove. 2. The Law brought forth onelyonly seruants, the Gospell sonnes. rrGal. 4. 26.Gal 4:26Ierusalem aboue is free, which is the mother of vsus all. Libera, quòd liberata, free because shee is freed. For ssIohn 8. 36.John 8:36if the Sonne make you free, you shall be free indeed.

This it brings to vsus, it also challengeth something of vsus; ttGal. 5. 13.Gal 5:13that wee vse not our liberty for an occasion to the flesh, but by louelove serue one another. All things are free to vsus by faith, yet all things seruiceable by charity. Vt simul stet seruitus libertatis, & libertas seruitutis: that the seruice of Luther.liberty, and liberty of seruice, might stand together. A Christian for his Faith is Lord of all, for his louelove seruant to all. That therefore we might not abuse our freedome, nor turne the grace of God into wantonnesse; the Apostle, after the reines giuen, puls vsus in with the Curbe: though iustified by Christ, take heed that wee bee not p. 443found sinners: a checke to ouer-iocund loosenesse, a correctiue not so much libertatis, as liberatorum; of our freedome, as of our selues being freed. In vaine wee pleade that Christ hath made vsus Saints, if our owne euill liues proue vsus sinners. Indeed, as God couenants by the Gospell to remit our sinnes, so wee must condition by the law to amend our liues. For that faith to which the promise of Iustification and eternall life is made, is a faith that can neuer be separated from charity. Wheresoeuer it is, there is louelove ioyned with it, bringing forth the uuPhil. 1. 11.Phil 1:11fruits of righteousnesse, which are by Iesus Christ vntounto the glory and praise of God. This is that faith to which xx2. Cor. 1. 20.2 Cor 1:20all the promises of God are yea and Amen in Christ to the glory of God by vsus.

The Lord that hath made them Yea and Amen in his neuer-failing mercies, make them also Yea and Amen in our euer-beleeuing hearts, through our blessed Sauiour Iesus Christ.

Amen.