The Happiness of the Church, Biblical commentary 1 · Part 9

The Happiness of the Church · Biblical commentary 1 · Part 9

p. 97To God the Iudge of all.

We hauehave considered the Citizens, let vsus now looke vponupon the glorious maiesty of the King that gouerns them. Where first let vsus obserue in generall, that there shall be a day of Iudgement, otherwise to vvhat purpose is there a Iudge? If there were no such scoffers, as to say: kk2. Pe…. 3. 4.Where is the promise of his comming? For since the Fathers fell asleep: all things continue as they were from the beginning of the creation: this obseruation might vvell hauehave bin spared. The p. 98reason to proue it is deriued from the iustice and goodnesse of God. ll2. Thes. 1. 6.2 Thess 1:6It is a iust thing with God, to recompence tribulation to them that trouble you. And to you who are troubled, rest with vsus, vvhen the Lord Iesus shall bee reuealed from heauen vvith his mighty Angels. This for the honour of the faithfull, and for the horrour of reprobates. Here the good man findes the sharpest misery, the euill man sweetest felicity: therefore it is iust that there should be a time of changing turnes and places. mmProu. 21. 18.Prov 21:18The wicked shall be a ransome for the righteous, and the transgressour for the vpright. The rich mans table stood full of delicates, Lazarus lackes crummes: therefore they must change states; nnLuk. 16. 25.Luke 16:25Hee is comforted, and thou art tormented. There is a time to get, and a time to lose: ooLuk. 6. 25.Luke 6:25Woe to you that laugh, for you shall mourne: ppMat. 5. 4.Matt 5:4Blessed are you that mourne, for you shall reioyce. God shall giuegive the one Fletum pro ris…, the other Risum pro fletu: wiping away all teares from their eyes. Reioyce thou irrefragably dissolute, follow the lusts of thy owne heart: qqEccl. 11. 9.Eccl 11:9but remember for all these things thou must come into iudgement. It is a deere penniworth, to buy the merry madnesse of one houre, vvith ages of pangs, infinite and eternall. If there were no iudgement, how should God be iust? But the righteous shall see the vengeance: rrPsal. 58. 11.Ps 58:11So that a man shall say, Uerily there is a reward for the righteous, verily there is a God that iudgeth the earth. otherwise vvhere is our hope? ss1. Cor. 15. 19.1 Cor 15:19For if in this life onelyonly we hauehave hope in Christ, we of all men are most miserable. But it is obiected:

1. That the whole vvorld consists of belieuers or vnbeleeuers: now there is no last iudgement for eyther of these. none for belieuers, for ttIoh. 5. 24.John 5:24He that belieueth hath euerlasting life, and shall not come into iudgement. None for vnbeleeuers, for uuIohn 3. 18.John 3:18He that beleeueth not, is condemned already. I answere, first for the latter: the vnbelieuer is condemned already in effect three wayes. 1. By the purpose of God, who did foresee and appoint his condemnation, as p. 99a punishment for his sinne, and execution of his Iustice. 2. By the vvord of God, where his condemnation is set downe. 3. By his owne conscience, vvhichwhich eueryevery houre doth iudge and condemne him. Yet all this hinders not, but that he may also passe the iudgement of Christ at that generall Assises: vvhichwhich is the manifestation and completion of that inchoate iudgement. To the former I answere; it is not said The beleeuer shall not come into iudgement; but he shall not come into condemnation. xx1. Cor. 5. 10.1 Cor 5:10For we must all appeare before the iudgement seate of Christ; euen the very faithfull, absoluendicausa, that Christ may publikely acquit them.

2. That Conscience is a sufficient iudge, what needes more? I answere, properly Conscientia testis, non iudex: the Conscience is a witnesse, rather then a iudge. Indeed it hath a great office heere, and so it shall-hauehave there. It is felt now, but then more sensibly. Now many are so borne away with the precipices and streames of their sensuall pleasures; vt cogitationes accusatrices non audiant. Lyran. That they heare not the accusation of their thoughts: but then it vvill be heard and felt. Novv it may plucke a man by the sleeue, and craue audience, but it is drowned vvith the noyse of good fellowship. Besides Hactenus est …ccultus testis, it is hitherto a secret vvitnesse, only known to him that hath it: but then the booke that is now sealed, shall be opened, and all the world shall read it. As the seale leaues a print in the waxe behinde it; so the conscience an impression of past sinnes in the thoughts; indeleble characters, vvhichwhich death it selfe shall not eate out. Conscience here doth vvitnesse, aaRom. 2. 15. 16.Rom 2:15Rom 2:16accuse or excuse: but Christ shall there iudge the secrets of all hearts.

God the Iudge of all: let vsus now looke into the particulars; Quis, Qualis, Quorum. Deus, Iudex, vniuer sorum. The three vvords answer to three questions. Who? God. What is he? A Iudge. Of whom? Of all.

God. It is manifest that this honour belongs to Christ, p. 100therefore Christ is God. bbActs 17. 31.Acts 17:31God hath appointed a day, wherin he vvil iudge the world in righteousnes, by that man whom he hath ordained. ccIoh. 5. 27.John 5:27He hath giuen him authority to execute iudgment, because he is the Son of man. To this consents that article of our faith in the Creed; that he who suffred vnderunder Pilate, shall come to iudge quicke and dead. But it is obiected, that to iudge is the action of the whole Trinity: true, it is commō to all, but the execution of it pertains to one. God iudgeth, but by the Son: so distinctly. Rom. 2. 16. God shal iudge the secrets of al harts by Iesus Christ: God by Christ.

But it is further obiected, that the Saints shall iudge. ddMat. 19. 28.Matt 19:28Ye shall sit vponupon twelue thrones, iudging the twelue Tribes of Israel. ee1. Cor. 6. 2.1 Cor 6:2Know ye not, that the Saints shall iudge the world? This truly is a great honour to the Apostles and Saints. To be Iudge of a Circuit is an honourable office, vvhat is it then to iudge the vvorld? But there is great difference, they hauehave potestatem accessoriam; an accessory power; Christ imperatoriam, a principall and imperiall power. ffMath. 28. 18.Matt 28:18All power is giuen to me in heauen and in earth. He hath Honorem Primarium, the prime honour; they subordinatum, deriued from his. Christ giues Sententiam iudicatoriam, they onelyonly appr…batoriam: hee the sentence of iudgement, they of approbation. As the Iustices on the bench are in some manner Iudges: not in giuing the sentence, but in approuing the sentence giuen. The Saints therefore may be said to iudge; Vel exemplo, vel testimonio, vel …ffragio. 1. By their example: for their liues shal condemn the wicked, as Noahs handy work did the old vvorld. So the Apostles shall iudge Israel, because their faith shall take frō Israel all excuse. Such a iudgement Christ speaks of: ggMat. 12. 41.Matt 12:41The Niniuits shal rise in iudgement with this generation, & shall condemn it. The Queen of the South shall rise vp in iudgement with it, and shall condemne it. The goodnes of the one shal iudge & condemne the badnes of the other. So Christ stops the blasphemous mouthes of the Iewes; accusing him to worke by Beelzebub. If I p. 101doe it by him, by whom doe your children cast out Deuils? hhMat. 12. 27.Matt 12:27Therfore they shall be your Iudges. 2. By their Testimony, who can vvitnes that the meanes of saluation was offered them in the Gospell, which they not accepting are iustly condemned? iiIoh. 12. 48.John 12:48Hee that reiecteth me and receiueth not my words, hath one that iudgeth him. The word that I hauehave spoken, the same shall iudge him in the last day. So shal Babylon be iudged by those that would hauehave cured her, but she would not be cured. 3. By their suffrage and approuall of Christs righteous sentence. Thus shall the Elect iudge the world, yea euen the Angels. kk1. Cor. 6. 3.1 Cor 6:3Know ye not that we shall iudge the Angels? By world we must vnderstand the wicked, and by the Angels Deuils. And certainly the Saints hauehave some place in this iudgment. llWisd. 3. 8.Wis 3:8They shall iudge the Nations, and hauehave dominion ouer the people, & their Lord shall raigne for euer. Christ shall set all his aduersaries before his own face, and the face of his Church: where they shall behold those become their Iudges, whom they once esteemed and vsed as their slaues. mmWisd. 5. 5.Wis 5:5This is he whom we sometimes had in derision: now hee is numbred among the children of GOD, and his portion is among the Saints. But vvhy is the execution of this iudgement committed to the second person in the Trinitie; to Christ?

1. It is fit that he, who came to be iudged, should also come to iudge. Tunc manifestus veniet inter iustos iudicaturus Aug.iustè, qui occultè vener at iudicandus ab iniustis iniustè. He that came in humility to be iudged by the vniust vniustly, shall come in glory to iudge all iustly.

2. As it is for the honour of Christ, so is it for the horror of his enemies; when they shall see him wh…m they hauehave pierced: intreating the nnReu. 6. 16. Greg.Rev 6:16Rockes and mountaines to hide them from the presence of him that sits on the Throne. In maiestate visuri sunt, quem in humilitate videre noluerunt. Vt tantò districtius virtutem sentiant, quantò contemptius infirmitatem d…riserunt. They shall behold him in Maiesty, p. 102whom they would not daigne to looke vponupon in humility. The baser they esteemed his vveakenesse, the heauier they shall finde and feele his mightinesse. Then Christ stood like a Lambe before Pilate a Lyon: now Pilate like a malefactor shall stand before Christ his Iudge. Crucifie him, crucifie him, vvas the sentence of the Iewes: Bind them hand and foote, and throw them into vtter darkenesse, will be the sentence of Christ. ooLuk. 19. 14.Luke 19:14We will not hauehave this man raigne ouer vsus, was their sentence. ppVer. 27.Bring those mine enemies which would not that I should raigne …uer them, & slay them before me; this is Christs sentence. The vngodly conspire, qqPsal. 2. 3.Ps 2:3Let vsus breake his bonds afunder, and cast away his c…rds from vsus: therefore, vers. 9. hee shall breake them with a rod of yron, and dish them in pieces like a potters vessell. Thus he that was once made the footstoole of his enemies, shall raigne rrPsal. 110. 1.Ps 110:1till hee hath made all his enemies his footstoole. As Ioshua dealt vvith the fiue Kings hid in the Caue of Makkedah, Iosh. 10. 24.Josh 10:24brought them out, caused his Captaines of warre to set their feet on the neckes of them, then slew them, and hanged them on trees. So shall Christ triumph ouer his enemies; their neckes subiected to the feet of the Saints, and their substances cast into endlesse torments.

3. For the comfort of his chosen ones, hee is their Iudge, that is their Sauiour. He that gaue the bloud of mercy to saue them from the hand of Iustice, wil not now condemne them. O blessed mercy, that so triumphs against Iudgement! yea Iustice and Mercy are met together in this Iudge: Iustice vponupon them that despised him, mercy to them that feared him. Happy faith that shall not be ashamed at that day! ss1. Ioh. 2. 28.1 John 2:28Abide in him, that when he shall appeare, we may hauehave confidence, and not be ashamed before him at his comming. The heauens shall be on fire, the elements melt vvith the flame; the earth be burnt, Castles, Cities, Townes and Towers be turned to one pile: the Deuils shall make a hideous noyse, the reprobates shrieke and howle like Dragons: all because this Iudges wrath is p. 103kindled. But the faithfull shall reioyce: ttIoh. 16. 22.John 16:22I will see you againe, and your hearts shall reioyce, and your ioy no man taketh from you. The musike of Saints and Angels shall be ioyned in one Quire; and all sing, uuReu. 5. 13.Rev 5:13Blessing, honor, glory and power be vntounto him that sits on the Throne, and to the Lambe for euer.

The Iudge. This is his authority: now there are certaine properties required in a iust Iudge; some of them are found in some Iudges, many in few Iudges, all perfectly in no Iudge, but this Iudge of all, Iesus Christ.

1. Perspicacitas ingenij: sharpenesse of apprehension, and soundnesse of vnderstanding. Ignorance in a priuate person is a weakenes, in a Iudge a wickednesse. Ignorantia Aug.Iudicis, calamitas innocentis. A Iudge ignorant, makes wretched the innocent. It was a curse; aaEsa. 3. 4.Isa 3:4I will giuegive children to be their Princes, and babes shall rule ouer them: that is, Gouernors of a childish discretion. It is a woe; bbEccl. 10. 16.Eccl 10:16Woe to thee, O Land, when thy King is a childe. Iustice was anciently painted blinde, to shew that no fauour be giuen to persons: but it vvas not meant so blinde, as not to discerne causes. It is vvofull when Iudges are so blinde, that they are faine to feele the right. No man vvould hauehave his body come vnderunder the cure of a foolish Physician. nor his estate vnderunder an ignorant Iudge. But this Iudge of heauen and earth is so wise, that hee knowes the very secrets of mens hearts. ccHebr. 4. 13.Heb 4:13All things are naked and opened vntounto the eyes of him, with whom wee hauehave to doe. The wicked can hauehave no hope, that a bad cause flourished ouer, should passe vnconstrued, vncensured. **Reu. 1. 14.Rev 1:14His eyes are as a flame of fire, cleare to search and finde out all secrets. Accordingly, he hath now put in his interlocutory, then will giuegive his definitiue sentence.

2. Audacitas animi; boldnesse of courage: a timerous Iudge looseth a good cause. In the fable, vvhen the Hart is made Iudge betweene the Wolfe and the Lambe; it must needs goe on the Wolfes side. The feare of displeasing p. 104Greatnesse is a sore Remora to the vessell of Iustice. Therefore the poore complaine; ddPsal. 11. 3.Ps 11:3If the foundations bee cast downe, what can the righteous doe? Quis metuet offendere, cum Iudex metuat abscindere? Who will feare to doe mischiefe, when he knowes the Iudge dares not punish him? Therefore when GOD made …oshua Iudge of Israel, obserue how he doubles this charge. Iosh. 1. ver. 6. 7. 8. 9. Be strong, and of a good courage. And the people againe. ver. 18. We will obey thee, onelyonly be thou strong, and of a good courage. But this Iudge will not be danted with faces of men. eeReue. 6. 15.Rev 6:15The Kings of the earth, the great men, the rich men, the chiefe Captaines, and the mighty-men, hid themselues in the dennes, & in the rocks of the Mountaines. Those terrors of slaues, and mirrors of fooles; that made the vnderlings tremble, & ffHeb. 11. 38.Heb 11:38hide themselues in caues: now for all their puissance are glad to runne into a hole, and cowardly shrowd themselues. Adducetur cum suis stultus Plato discipulis, Aristotelis argumenta non proderunt: Hero…is maiestas Hierom.deijcietur: cùm filius pauperculae venerit iudicat…rus terram. Then foolish Plato shall appeare with his scholers, Aristotle shall be confuted with all his arguments, Herod… pompe shall be turned to shame, when that Sonne of the Virgin shall come to iudge the world.

3. Honestas conscientiae, honesty of conscience. The Iudge that will be corrupted, dares corrupt the truth. Wofull is that iudgement which comes from him, who hath vaen…lem …nimam, a saleable soule. F…lix was such a Iudge, who ggAct. 29. 26.hoped that money should hauehave beene giuen him of Paul. Qui vendit iustitiam pro pecuniae, perdit pecuniam cum anima. He that sells iustice for mony, shall lose mercy and his soule. hhAmos 5. 12.Amos 5:12You afflict the iust, you take a bribe, and turne aside the poore in the gate from their right. They hauehave built them houses of …ewen stone. ver. 11. How? By bribes. What shall become of them? They shall not dwell in them: for iiIob. 15. 34.Job 15:34fire shall consume the Tabernacles of bribery. If any Iusticers thinke so to raise themselues, it is but vt lapsu grauiore p. 105ruant; that they may hauehave the sorer fall. There are certaine rich stuffes forbidden by the Statute: but to weare clothes cut out of bribes, and laced with exactions; is specially forbidden by the Statute of heauen. When money can open the locke of Iustices dore, the worst cause is first heard. This pocket-key is fitted for all dores. One spake vnhappily: I hauehave a key in my pocket, saith he, that will passe me in all Countryes: he meant his purse. In Italie it can open the dore of life: Doe you hate a man? for mony you may hauehave him pistold or poysond. In Fr…nce it can open the dore of louelove: lust you for such a vvoman? money makes her your harlot. In Spayne it opens the dore of Iustice: the case shall goe on the rich mans side. In England it can open the dore of honour; mony makes a Gentleman, and reputation swels with the Barnes. In Rome it can open the dore of heauen, for they sell Claues, Altari…, Christum; peace, and pardon, and heauen, and Christ himselfe. Gra…s lacerantur pauperes à prauis Iudicibus, Isidor.quàm à cruentissimis hostibus. Nullus praedo t…m cupidus in alienis, quàm Iudex iniquns in suis. The robes of peace couering corruption, are worse to the poore then hostile inuasion. But this Iudge of heauen will take no bribes: other Iudges may procrastinate, put off, or peruert causes. Saepe non finiunt negotia, quousque exhauriant marsupia: they will often see an end of the Clyents money, before the Clyents see an end of their cause. They often determine to heare, but seldome heare to determine. But Christ shall iudge those Iudges. kkPsal. 2. 12.Ps 2:12Be instructed ye Iudges of the earth: kisse the Sonne lest he be angry, and ye perish. At that day Plus valebunt pura corda, quàm as…ta Bern.verba: conscientia bona, quàm marsupia plena. Pure hearts shall speed better then subtile words: a good conscience better then a full purse. Iudex non falletur verbis, nec flectetur donis. That Iudge will neither be mooued with our gifts, nor deceiued with our shifts. Happy soule, that forsaking the louelove of money, hath gotten a pure heart to p. 106appeare before Iesus Christ.

4. Impartialitas Iustitiae, impartiall Iustice. Tully tells vsus of a Prouerbe. Exuit personam Iudicis, quisquis amici induit: He hath put off the person of a Iudge, that puts on the person of a friend. The good Iudge neither hath his right hand filled with louelove, nor his left with hatred: the scole of Iustice is not swayed. Indeed tamdiu Iudex, quamdiu Iustus: he is so long a Iudge, as he is iust. Nomen quod ab …quitate sumitur, per praeuaricationem admittitur. Zeleucus was commended, that when (according to his Law for adultery, which tooke frō the offender both his eyes) his sonne was deprehended in that fact; put out one of his owne eyes, and one of his sonnes. Duo lumina cacantur iuxta legem, duo supersunt iuxta misericordiam. Two eyes are lost according to iustice, and two remaine according to mercy. A maruelous temper Inter iustum Iudicem, & misericordiem Patrem: betweene a iust Iudge, and a kind Father. But GOD is so iust, that because sin would let him saue none of vsus, hee slew his Sonne to saue all of vsus. llRom. 5. 8.Rom 5:8God commendeth his louelove to vsus, in that vvhile wee were yet sinners, Christ died for vsus. God commends his louelove; indeed he might iustly commend it: and to vsus by this token, that being rebels he bought vsus with the bloud of his own Sonne. He will euer continue so iust, in punishing traytors, in crowning his faithfull subiects. Iudex damnatur, cùm nocens absoluitur. Sen. He that iustifies the guilty, transferres the guilt to himselfe. But mmGene. 18. 25.Gen 18:25Shall not the Iudge of all the earth doe right? Yes, we hauehave all sinned, but Thou continuest holy, O thou vvorship of Israel.

5. Aequitas Sententiae; the equity of Sentence; it shal be giuen vponupon good testimonie. Ambrose saies, It is not the part of a Iudge to condemne any man without an accuser. Christ did not cast away Iudas, though hee knew him a theefe, because he was not accused. When that adulteresse was left alone before Christ, he said nnIohn 8. 10.John 8:10Woman where are thine accusers? Hath no man condemned thee? She said, p. 107No man, Lord. Then said Iesus; Neither doe I condemne thee: goe and sinne no more. But here shall be no want of accusers; their owne conscience, all the creatures, all the Elements, Angels, men, diuells shall accuse: then Christ shall iudge. Heu miser! sic deprehensus quò fugias? Anselm.Latere erit impossibile, apparere intolerabile. Whither wilt thou flie, O wretch thus accused? To lie hidden it wil be impossible, to appeare, insufferable. oo2. Cor. 5. 10.2 Cor 5:10EueryEvery man shall receiue the things done in his body, according to that hee hath done, whether it be good or euill. The same, neither more nor lesse, but iust waight. The wicked wrought their pleasure while God did suffer: therefore God will worke his pleasure while they suffer.

Of all; both good and euill, Elect and Reprobates, men and Angels: but of these in a different manner. To shew how this shall be done, I must lead your attentions orderly through fiue passages; a Citation, Separation, Probation, Sentence, and Retribution.

1. The Citation: there is a summons sent out to make all appeare before Christs Tribunall. This citing is done by the voice of Christ. ppIohn 5. 28.John 5:28All that are in the graues shall heare his voyce, and shall come forth. The power of this voice is vnspeakeable: to empty earth, sea, ayre, heauen, and hell: and presently to fill earth, ayre, heauen and hell. To empty all vponupon his summons, and to fill all vponupon his Sentence. Therefore it is compared to a Trumpet, the lowdest of all musicall instruments. qq1. Cor. 15. 52. Chrys.1 Cor 15:52The Trumpet shall sound, and the dead shall be raised. Uerè vox tub… terribilis, cui omnia obediunt elementa. Petras scindit, Inferos aperit, portas aereas frangit, vinculae mortis dirumpit, et de profund… abyssi animas liberatis corporibus assignat. A terrible voice, that shall shake the world, rend the rocks, breake the mountaines, dissolue the bonds of death, burst down the gates of hell, and vnite all spirits to their owne bodies. There shall be no concealing, no keeping backe from this voice. Now Christ calls; rrMath. 11. 28.Matt 11:28Come vntounto me all that labour: p. 108ssIohn 5. 40.John 5:40yet you wil not come vntounto me that you might hauehave life. Then he shall call, Come you that must labour in torments, and be laden for euer; then they must come to receiue the doome of death. Now ttEphe. 5. 14.Eph 5:14awake thou that sleepest, & Christ shall giuegive thee light: but they will not rise. At that day awake thou wicked that art dead, and Christ shall send thee to darknesse: and then they must rise. This is that generall day, that shall congregate all: they shall come from the foure winds, and corners of the world, to make an vniuersall apparance. But if this be the voice of Christ, how is it then said, the Archangel shall sound the Trumpet of collection? uuMat. 24. 31.Matt 24:31Hee shall send his Angels with a great sound of a Trumpet, and they shall gather all together. xx1. Thes. 4. 16.1 Thess 4:16The Lord shall descend from heauen with a shout, with the voice of the Archangel, and with the trumpe of God. I answere, the voice is originally Christs, ministerially the Angels. As now he speakes to vsus aa2. Cor. 5. 20.2 Cor 5:20by men, so at that day by Angels. O what a glory of our Sauiour shall then appeare, vvhen he is set on his Throne, before so full a Court, as all the reasonable creatures GOD euer made! Uideat nosiam in sanctimonia, vt tunc videamus eum in gaudio. Let him now behold vsus in holinesse, that then we may behold him in happinesse.

2. The Separation: wee hauehave thus brought all together, now we must separate one from another. The forme hereof is giuen by Christ himselfe. bbMat. 25. 32.Matt 25:32Before h…m shall be gathered all Nations, and he shall separate them one from another, as a Shepheard diuideth his sheepe from the goates. This full and finall separation is reserued for Christ, and not performed till that day. For Si…ite crescere; ccMath. …3. 30.Matt 3:30Let them grow both together, corne and tares, vntill the haruest. This world is the floore, fan while you will there will be some chaffe: fish neuer so discreetly, you shall meet with some sturdy dogge-fish that will rend the nette. In Heauen are none but Saints, in Hell none but reprobates, on earth they are both promiscuously blended together.

p. 109Do you wonder that the Lambes cannot liue in quiet? consider the number of goates among them. Ezek. 34. 18. They eate vp the good pasture, and tread downe the residue with their feet: they drinke of the fountaines, and foule the residue with their feet. My flocke are faine to eate that they hauehave troden, and to drinke that they hauehave fouled with their feet. But GOD shall iudge and separate. ver. 20. Behold, I, euen I will iudge betweene the fatte cattell, and the leane cattell. Because they hauehave thrust with side and shoulder, and push'd all the diseased vvith their hornes: therefore I will saue my flocke, and they shal no more be a prey, and I will iudge betweene cattell and cattell. The goates will annoy till they be quite separated. Too many among vsus hauehave these goatish conditions: they climbe vp ambitiously to the mountres of preferment, like goates: they pill and barke the Common-wealth, like goates: they lust after women as hote as goates: they trouble the vvaters of Israel, the peace of the Church, like goates: they tread vnderunder feet Gods blessings; like goates: they smell of impietie, as ranke as goates: and therefore they must be separated, as goates.

We hauehave all from Adam the nature of the goate: let vsus weepe away, and keepe away such goatish qualities. And let vsus put on the properties of sheepe: which Christ Iohn 10. giues to be three; Audire, obedire, sequi: to heare Christs word, to obey Christs wil, to follow Christs steps. Search thy soule for these brands and markes of a sheepe, or else thou wilt prooue a goate. Hast thou fidem agni, the faith of a Lambe reposed in the Lambe of God? Hast thou innocentiam agni, the innocence of a Lambe, free from wrong? Vellus agni, the fleece of a Lambe, to warme the poore? humilitatem agni, the humblenesse of a Lambe, a stranger to pride? patientiam agni, the patience of a Lambe, ready to lay downe thy life for Christ? then thou shalt hauehave gloriam agni, the reward of a Lambe, assured saluation in heauen.

p. 110Thus the goates and the sheepe be like in externall fashion: they feed both in one pasture, lie both in one fold, all their life time: but Christ will put them asunder at the last day. Like two trauellers that goe together to one Towne, take vp one Inne, feed together at one boord, sleepe together in one bedde: but in the morning their wayes part. The sheepe and goates eate together, drinke together, sleepe together, rot together, but at this day there shall be a separation. The goates may deceiue man both in life and death, they may be taken for sheepe, but Christ can discerne betweene cattell and cattell. God iudgeth by the Liuer, man by the Liuery. If the Liuer be rotten, looke the flesh neuer so faire, the good marketman will not buy it. If Christ finde not the hart sound, he vvill none of the carkasse.

3. The Probation; eueryevery man must vndergoe his tryall. From the prison of the graue; they are set before the Iudge, and there suffer discussion or tryall. There are certaine bookes to be opened for this probation: some rolles Reu. 20. 12.Rev 20:12or Records filled vp in the Court of Heauen. There is Liber praeceptorum secundum quem, & liber conscientiae ex quo iudicamur. Quicquid praecipitur scriptum in illo, quicquid delinquitur in isto. Here is Diuina scientia, & humana conscientia met together. Wee may forget our sinnes, but God keepes a true Register. If the sufferings of the Saints be recorded, then sure their violences by whom they suffer are not forgotten. Now the book of the Law whereby men are iudged containes three leaues: Nature, the Law written, and the Gospell. Some must be tryed by the first onelyonly, some by the first and second, others by all three.

First, that some shall be iudged onelyonly by the Law of Nature, it is cleare. ddRom. 2. 12.Rom 2:12As many as hauehave sinned without the Law, shall perish without the Law. Here two things are considerable, two things; one, what this Law of nature is: the other, whether the breach of it be sufficient to condemne.

p. 1111. It is a knowledge of certaine principles tending to liue well; and of conclusions thence necessarily inferred, agreeable with the eternall rule of Truth, planted by God in man, and teaching him to worship his maker. Thus Melancthon defines it. The matter of it is Principles with conclusions directing to a good life. Parents are to be honoured; this is a principle engraffed: therefore I must honour my Parents, this is a conclusion deducted. The forme of it is an accordance with the rule of truth, Gods morall Law: for the Law naturall is the summary abridgement of the Law morall. The Author of it is God, who hath written it in mans heart. Ambros. Deus omnium Creator singulorum pectoribus infudit. The end is, that it might be a testimony of that Diuine prouidence whereby God now ruleth, and of that Iustice whereby he will iudge men. This agrees with the Apostles definitiō. Rom. 2. 15. Which shew the work of the Law written in their hearts, their conscience bearing witnesse, and their thoughts excusing or accusing. The worke, there's the matter of it: of the Law, there's the forme: written, there's the Author that imprints it: the conscience accusing or excusing, there's the end. In this inward testimony arising from nature, are these two principall things: foreign, a comprehension of practicall principles, and naturall discerning between iust and vniust. And foreign, conscience chideing for chusing euill, and approuing for doing good. The one makes the proposition, the other the assumption.

2. The other point to be discussed is, vvhether the breach of this Law doth condemne. Some obiect, that it is quite blotted out of man, therefore cannot bind him. No question, it is much obscured in respect, both of intellectuall and effectuall faculties. For vnderstanding it gropeth, eeActs 17. 27.Acts 17:27ifhaply it might feele after God. Adam had the knowledge of good by experience, of euill onelyonly by contemplation: but falling he had also an experimentall knowledge of euill. For affection, mans will is so peruerse, p. 112that when as naturally he desires to be happy, yet hee wiilingly commits those things against his first intendment, that make him most vnhappy. As a thiefe steales, to keepe himselfe from famine, and so from misery: thus Ne miser fit, malus fit: & ideo miserior, quia malus. Lest hee should be wretched, he becomes wicked: and is so much the more wretched by beeing wicked. Beatus vult esse h…mo, etiam non sic viuendo vt possit Aug.esse. Man seekes for blessednesse in all places, but where it is. Yea, custome brings this will to contempt of sinne. Peccata quamuis ho…renda, cùm in consu…tudinem venerint, creduntur parua, aut nulla. Aug. Sinnes horrid and vncouth at first, become triuiall and familiar by practice.

Thus is this naturall light dimmed and ouercast by the corruption of prosperous lusts: yet ne ipsa quidem delet iniquitas: sinne doth not quite race it out. 1. Because there are certaine principles reuiuing in the most dissolute. As the desire of happinesse; and eueryevery one would attaine that end, though they erre in the meanes. Yea they know that euill is to bee auoided, which appeares in that they would not hauehave any wrong offered to themselues. These generall rules all know, albeit in the particular applications they are blinded. Hence it came, that some grosse sinnes were not condemned of them: as robbery among the Germans, lust of males among the Grecians. Rom. 1. 27. Indeed God did punish malitiam per duritiem: yet still remaine some sparkes and cold sinders of that primary and originall fire. 2. That the light of nature is not quite extinct, appeares by the force and working of the conscience; for this doth vexe and sting the most obstinate soule. By this Cain was driuen to confesse the monstrousnesse of his sinne. 3. The practice of naturall men euinceth it, who by force of nature performed some things agreeable to equity. ffRom. 2. 14.Rom 2:14The Gentiles hauing not the Law, doe by nature the things contained in the Law. p. 113The very Gentiles had many excellent politicke Lawes, and positiue constitutions. This seemes to cleare the meaning of Plato's two assertions: Legem esse inuentionem veritatis, that was the Law of Nature: Legem esse imitationem veritatis, such were the positiue decrees grounded vponupon the other. But what precepts doth this Law containe, and what remnants of it doth man retaine?

The Law of nature commands man, to liue religiously to God aboue him, iustly to man with him, soberly to things vnderunder him. To deale iustly with men nature giues him two rules: one affirmatiue, What thou wouldest hauehave others to doe to thee, so doe to them: the other negatiue, Quod …ibi fieri non vis, alteri ne feceris: Do not that to others, which thou wouldst not hauehave them doe to thee. Euen nature Instructs a man how to rule his affections. So Tullie; Animus imperat corpori, vt Rex ciuibus: ratio libidmi, vt seruis dominus. The minde gouernes the body, as a King raignes ouer his subiects: the reason lust, as a master ouer his seruants. Whence had hee this, but from nature? There is vis rationis, orationis, adorationis. By the vertue of reason man loues man, by the power of discourse man regards himselfe, by the power of worship man respects God. If wee should examine the particular commandements. 1. They acknowledged one God: T…lly protested, that when he wrote seriously, he mentioned but one God: and he did but ludere, play the Poet when he spake of more. Moses called this God foreign, and Plato foreign. 2. Numa Pompilius iudged it vnlawfull to ascribe any forme to God inuisible. 3. They durst indeed play with their puppets, imaginary gods; Uenus and Cupid, &c. But for the Deity, O may not the reuerence of his vnknowne name condemne vsus! They cry out, Great is their Diana: this vindicates them from vilipending the name. If they had knowne a greater God, they would hauehave giuen greater reuerence to his Name. 4. Diuers of the Gentiles had their Sabbaoths, mingled with strange superstitions: p. 114but they were taught by nature to set apart some time for worship. 5. They commanded and commended honour to Parents: Solon ordaining no law for Parricides, answered there were none so vnnaturall for to attempt it. 6. That murder was held abominable, appeares by their punishing it, according to Gods Law, with death. 7. That Adultery was odious, it is manifest by Pharaoh. ggGen. 12. 19.Gen 12:19Why saidst thou, She is my sister? so I might hauehave taken her to me to wife. By Abimelech to Abraham; hhGen. 20. 9.Gen 20:9What hauehave I offended thee, that thou hast brought on mee, and my kingdome a great sinne? By Abimelech to Isaac: iiGen. 26. 10.Gen 26:10What is this thou hast done vntounto vsus? one might hauehave lyen with thy Wife, and thou shouldest hauehave brought guiltines vponupon vsus. 8. Theft some punished with death, other with double restitution. Cato being asked, Quid foenerari? what it was to practise vsury; answered, Quid hominem …ccidere? the same, that to kill a man. 9. They so hated and auoided falshood and lying, that they would not suffer a man to be witnesse against his enemy. 10. They thought it vnlawfull to couet other mens goods. One of them said, Concupiscere alien…, sit à me alienat….

But now their naturall knowledge being so obscured, shall yet the Law of nature condemn? yes, for kkRom. 1. 20.Rom 1:20the inuisible things of God might be vnderstood by the things that are made: so that they are without excuse. God could not bee apprehended by them any other way then by nature: yet sinning against him they are without excuse. llIer. 10. 25.Jer 10:25Powre out thy fury vponupon the heathen that know thee not: mmPsal. 79. 6.Ps 79:6and vponupon the kingdomes that hauehave not called on thy name. nn2. Thes. 1. 8.2 Thess 1:8He shall come in flaming fire, taking vengeance on them that know not God. By this shall many millions of men be condemned. Inexcusabilis oft omnis peccator, vel reat… originis. Originall guilt makes vsus inexcusable, without voluntary additament. Aug.Ignorantia …ius qui …oluit intelligere, est peccantis culpa: Ignorantia eius qui no… potuit intelligere, est peccati p…na. In virisque non est iusta …xcusatio, sed est iusta dam…atio. p. 115His Ignorance that would not vnderstand, is the wickednesse of sinne: his ignorance that could not vnderstand, is the punishment of sinne. Doth not this latter excuse? Yes a Tanto, but not a Toto: from so much guiltines, but not from all guiltines. Ignorance can be no plea, for all are bound to know: it serues not a malefactors turne, to plead Ignor…tiam iuris, that hee knew not the Law of his Prince which he hath broken. I know that simple nescience is minoris culpae, but not nullae; a lesse fault, not no fault. The ooLuk. 12. 47.Luke 12:47knowing seruant disobedient shall hauehave many stripes: the ignorant is not spared, though lesse punished. To the ignorant are two wants, knowledge and a good will: but hee that sinnes wittingly, hath but one want, onelyonly a good will. Hee that failes on knowledge, hath voluntatem facti & peccati, a will both to the deed, and to the sinne. He that failes in ignorance, hath onelyonly voluntatem facti non peccati, a will of the deed not of the sinne, though the deed be a sinne. Perer. Ignorantia duplex; vna quae est causa culpae, altera cuius causa culpa est. There is an ignorance that is the cause of sinne; and there is a sinne that is the cause of ignorance. No ignorant hath his sinne mitigated; but Is solùm qui non habuit vnde discere, saith August. He onelyonly that had no meanes of learning. For Christ is a iust Iudge, and would not condemne without fault. We hauehave all good meanes of knowledge, GOD keepe vsus from the condemnation of ignorance.

The next booke is the Law: that others shall be iudged by this, it is cleare without question. ppRom. 2. 12.Rom 2:12As many as hauehave sinned in the Law, shall be iudged by the Law. The Iewes shall be thus iudged rather then the Gentiles, who had not the Law written. The Law of Moses did onelyonly bind the Hebrewes, the Prophets were not commanded to publish it to the Gentiles. Paul calls the times before Christ, qqActs 17. 30.Acts 17:30the times of ignorance; and the Gospell rrRom. 16. 25.Rom 16:25a mystery kept secret since the world began. Now to obiect, first that the Iewish Merchants taught other Nations the Law, p. 116is vaine: for they were generally more apt discere religionem alienam, quàm docere suam; to learne false religions, then to teach the true. And many of them did not euen by their owne types and sacrifices, perfectly vnderstand the sacrifice of Christ. Then to say, their bookes were manifest, is false: for the Iewes kept them. ssRom. 3. 2.Rom 3:2VntoUnto them were committed the oracles of God. They were first d…positarij, then oeconomi, dispensers. ttEsa. 2. 3.Isa 2:3For out of Sion shall goe forth the Law, and the word of the Lord from Ierusalem. uuPsal. 147. 19.Ps 147:19He sheweth his word vntounto Iacob, his statutes vntounto Israel, he hath not dealt so with any Nation. So Christ to the Samaritan woman; xxIohn 4. 22.John 4:22Saluation is of the Iewes. Now as this crediting facit ad honorem persona cui confidimus. Ambr. makes to the honour of the person whom we credit. This was a great credit to the Iewes; so it brings them to a strict account: exigendum cum vsus…is; as in the Talents; God lookes for his owne with vsury. Some of them kept them in their hands, but not in their hearts; alijs magis profu…ura quàm ipsis. Erasm. for the benefit of other, more then of themselues.

Now this booke is the Touchstone or tryall of our workes: whatsoeuer wee hauehave eyther thought, said, or done; is eyther with or against this Law of God. How we wrangle heere to iustifie many things, which there will not abide the tryall? How many arguments doth a contentious man produce, to countenance his wrangling Law-suites? Defensio iuris, Intentio legis, retardatio iniuriarum. The defending of his right, the purpose of the Law, the keeping backe of iniuries; forbeare one wrong, and prouoke more: and Correctio iniustorum, the punishing of euill doers: and be not these smooth colours? who can now say, Peccasti in litigando? thou hast done ill in going to law? but still we reckon vvithout our Oast: thou thinkest thy penny good siluer, as the foole thought his peble a diamond: bring it to the test. aa…. Cor. 6. 7.There is vtterly a fault among you, because ye goe to law one with another. p. 117Whether vvill God iudge thee according to thine owne humour, or according to this precept? Alas he vvill then try thee Secundum legem suam, non secundum legem tuam; after his law, not after thy lust. It is opus carnis, and will not abide tentationem ignis. bbGal. 5. 20.Gal 5:20Contention, strife, variance, are works of the flesh: & they which do such things shall not inherit the kingdom of God. Hell fire wil confute alreasons.

So among others, an angry word calls on a challenge: they hauehave plausible reasons for it. Their credit lyes vponupon it: and better lose life then reputation. If being wronged they chalenge not, or being chalenged they answere not; the vvorld condemnes them cowards. So they fight not so much against anothers life, as against their owne reproach. This were somewhat if it were tam bene, quàm magnè propositum: if the proiect were as Christian, as it is Romane. Now they must go to the field, pray, embrace, forgiue; then fight and kill. But is this the Law that God vvil iudge by? no, that Law is, Thou shalt not kill. But perhaps they purpose not to kill; yet saith God; Returne not euil for euil: how doth this agree with thy color & humor? Yet more peremptorily. ccRom. 12. 19.Rom 12:19A…enge not your selues, but giuegive place vntounto wrath. For vengeance is mine, sayth the Lord. Will you steale this from him in a glorious theft? hazard your soule more then your body? thrusting one vponupon an enemies sword, the other on Gods sword? Will you meet together in so bloudy a designe; wherein vterque letaliter peccat, saepe alter aeternaliter perit, both sinne deadly, often one or both perish eternally▪ Thus your pretences may blanch it ouer with the name of honour: but the law you must be tried by, will finde it homicide.

For Vsury, how is it bedawbed with arguments, probabilities, patronages, examples! Bookes hauehave been written to iustifie it: But none of these is that law wherby the Vsurer must be iudged. They doe not onelyonly reason thus; I must giuegive to the poore, therefore I must take vsury of the rich: an argument of Stand-gate hole: I may robbe p. 118some, that I may giuegive to others. But they defend it by Scripture. ddExod. 22. 25.Exod 22:25If thou lend money to the poore, thou shalt not lay vponupon him vsury. Not on the poore; therefore they inferre, vvee may lay it on the rich. eeProu. 22. 22.Prov 22:22Robbe not the poore, because hee is poore, faith Salomon, therefore wee may robbe the rich, because he is rich, and can spare it. Is not this a goodly strong argument? So because it is said, Exo. 22. 22. Ye shall not afflict the widow, or fatherlesse child: it must needes follow, that they may trouble a woman maried, or a child that hath a father. There are infinite excuses: but the Law of triall is; Thou shalt not lend vponupon vsury: studie an answere to that question. As much may be said for Impropriations: what shall become of all our legal pleas, our Alienations, Prohibitions, Customs, Fines? all fine excuses? when Christ shal set the sacrilegious before him, and read this Law; ffMath. 3. 8.Matt 3:8Thou shalt not robbe God of his tythes and offerings? VVhere now are all reasons and excuses? This spirituall Court will admit of no corrupt customes, no deuices: Mee thou hast robbed, by me thou shalt be condemned. Lord, enter not into iudgement with vsus: who shall be iustified in thy sight? We cannot answere ex millibus vnum, one of a thousand. Helpe vsus, O thou Iudge and Sauiour: let thy mercy as Iesus, help vsus against thy Iustice as Iudge. VVe must come vnderunder probation, defend vsus from reprobation, and let vsus find approbation; not for our workes, but thy mercies, O blessed Redeemer. Amen.

Lastly, others are to be iudged by the Gospell: and this certainly bindeth our conscience he…e, for it shall iudge vsus hereafter. ggIohn 3. 18.John 3:18He that beleeueth not on Christ, is condemned. Now the Gospel requires of vsus two things, Faith and Obedience. Faith; hhMark 1. 15.Mark 1:15Repent and beleeue the Gospel. Obedience; iiRom. 6. 17.Rom 6:17Ye hauehave obeyed from the heart that forme of doctrine. Which obedience must be Prompta, yee hauehave obeyed: voluntaria, from the heart: discreta, that true forme of doctrine. Lyran. Indeed Obedientia Euangelica est ipsa fides. p. 119Many thinke they are not bound to beleeue the Gospel; but by this they shall be iudged.

True it is, that all are not bound to it: they to whom Christ neuer spoke, was neuer spoken, hauehave an excuse; not of eueryevery sinne, but of this sinne, that they hauehave not beleeued on Christ. It is obiected, The Law bound all, therefore the Gospel bindes all. No, for the Law was giuen to mans nature: so though the knowledge was lost by mans default, yet the bond remaines on Gods part. The Gospel was neuer giuen to mans nature, but after the fall, and is aboue nature. Adam was the roote of mankind in respect of nature, not in respect of grace. When God gaue the Law to him, hee bound him and all his posterity to keepe it. When he gaue the Promise to him, & faith to beleeue it, hee did not withall giuegive it to all mankind. Neither if Adam had afterwards falne from faith, should all mankind hauehave falne with him. The first Adam was not the roote of the Promise, but the second.

But now to our selues; we must all stand before the Tribunal of Christ: to the Statutes of the former bookes who can answere? All our helpe is in this latter booke, we flie to the Gospel. We kkIohn 1. 29.John 1:29behold the Lambe of GOD, that taketh away the sinne of the vvorld: and comfort our selues, that ll1. Iohn 2. 2.1 John 2:2if any man sinne, wee hauehave an Aduocate vvith the Father, Iesus Christ the righ…ous: and hee is the propitiation for our sinnes. Now as Festus said to Paul. mmActs 25. 12.Acts 25:12Hast thou appealed vntounto Caesar? vntounto Caesar shalt thou go. So, hast thou appealed to the Gospel? thou shalt goe to the Gospel for thy tryall. Vel te totaliter absoluit, vel te capitaliter damnat. It shall either throughly iustifie thee, or extremely condemne thee. The Spirit shall conuince the world of sinne, saith Christ; nnIohn 16. 9.John 16:9Because they beleeue not on mee. Now what is the holy Ghosts iudgement here, will be Christs hereafter. But why are they condemned of sinne for not belieuing? 1. Because other sinnes are condemned by nature and Law; as murder, adulterie: both among Iewes p. 120and Gentiles: but not to belieue is the proper sin of Christians; and it is a grand sinne, because they hauehave the doctrine of faith. 2. Because infidelity is the roote of all sins, as faith is of all good works: the want of faith leads from transgression to presumption, from presumption to despaire. 3. Especially, because faith takes away the guilt of all sinnes, and freeth from condemnation: but infidelitie retaines the guilt of it selfe and others. Omnia peccata per infidelitatem retinentur, per fidem remittuntur. Aug. Luther hath it out of Augustine. Nullum peccatum nisi infidelitas, nulla iustitia nisi fides. There is no sinne but infidelitie, no righteousnesse but faith. Not that Adultery, Intemperance, Malice are no sinnes: but Infidelitate manente, manet omne peccatum: eadem decedente absolu…tur, omnia quoad reatum. Vnfaithfulnesse remaining, eueryevery sinne remaines, that departing, eueryevery sinne is pardoned, and quite taken away in respect of the guiltinesse. Peccata sunt, tua peccata non sunt. After thou becommest a Beleeuer, the sinnes thou doost are sinnes; but not thy sinnes, because they are forgiuen thee. This appeares by the purpose of Christs comming; which was to oo1. Iohn 3. 8.1 John 3:8dissolue the works of the deuil: belieue on him, & thy sins are dissolued, absolued: thou art as if thou neuer hadst offended. Non quòd peccatū omninò non erit, sed quòd non omninò imp…atum erit. Not that sinne altogether should not be, but that it shall not be imputed. How quicke a riddance penitent faith makes with our sinnes! They are too heauy for our shoulders, faith presently turnes them ouer to Christ. Whereas there would goe with vsus to iudgement a huge kennell of lusts, an Army of vaine words, a legion of euill deedes: faith instantly dischargeth them all, kneeling downe to Iesus Christ, beseeching him to answere for them.

Therfore make we much of faith: if our soules be ballaced with this, they shall neuer shipwracke. A…asuerus had many virgins, none pleased him like Ester: none pleaseth God but faith; all the rest for her sake. Shee is p. 121that Iudith, that saueth the life of all thy good workes, by cutting off the vsurping head of Satan. Thou canst not be vnwelcome to God, if thou come with confidence: nothing more offends God, then the not taking his word. Sinne offends his Law, but vnbeliefe offends his Gospel. Though we doe not what he bids vsus, yet let vsus be sure he will doe what he tells vsus. It is good to obey the former, better to belieue the latter: because he is more able, and more good then we. Well now, after this Gospel we must be iudged: so Paul writes to his Romanes; ppRom. 2. 16.Rom 2:16GOD shall iudge the secrets of all hearts by Iesus Christ, according to my Gospel. Thou canst not satisfie the Law, therefore study thy soule an answere to this booke. Otherwise, saith Christ, The vvord that I hauehave spoken, the same shall iudge Iohn 12. 46.John 12:46thee in the last day. The Sermons thou hast heard, shall rise vp in iudgement to condemne thee. Hence arise three conclusions.

1. It is no presumption for a Christian to belieue the pardon of his sinnes in Christ: for to doe the will of God is not to presume. If we doe not belieue this, Christ shal iudge vsus damnable by the Gospell: therefore if wee doe conscionably belieue this, he shall acquite vsus by the Gospel. Non est praesumptio credentis, vbi est authoritas iubentis. There is no presumption in man to belieue it, when there is the authority of God to command it. Of all things in a Christian, God doth not louelove a nice dainty, and maidenly faith. He loues to hauehave a mans modesty bashfull, his humility fearefull, his penitence sorrowfull, his patience ioyful, his compassion pitifull: but he loues a faith that hath boldnesse in it. That is not afraid to trouble God with a…iance, or suppliance: but is confident ruat …rcus et ortus. Without faith it is dangerous pressing into the Presence Chamber; as it was to the marriage without the wedding garment: but in faith Sequere et consequere; qui cupit, capit; speake and speed. qqIohn 16. 23.John 16:23Whatsoeuer you shall aske the Father in my Name, hee will giuegive it you. It is no sin p. 122to trust God with thy soule: Paul teacheth it by example. rr2. Tim. 1. 12.2 Tim 1:12I know whom I hauehave beleeued, that he will keepe that I hauehave committed to him against that day. Peter by counsel, ss1. Pet. 4. 19.1 Pet 4:19Commit your soules to God in weldooing. It is no sin to call God Father; for he hath sent the Spirit of his Son into our hearts, crying, Abba Father. It is no sin to trouble him with our Gala. 4. ….Gal 4suites: ttHeb. 1…. 22Heb 1:22Let vsus draw neere with a true heart in full assurance of faith. Not to doe this faithfully, is against the Gospel; therefore to be iudged of that sinne.

The infallible certaintie of a true Christians saluation, is knowne to himselfe, and cannot be doubted vvithout sinne. For if it be sinne to distrust this, it is then righteousnesse to belieue it. The summe of the Gospel is mans saluation by Christ: he that belieues not this, belieues not the Gospell: and he that knowes the Gospel, and belieues it not, shall by it be condemned. Now God in the Gospel doth not require that absolute perfection, which he did in the Law, vnderunder the perill of damnation: but qualifies the rigour of the Law by the satisfaction of a Mediator. So that the Gospell accepts the intent and endeuour for the act; as the will to repent for penitence, and the wil to belieue for faith. It is then not onelyonly a weakenes, but a wickednes to distrust Gods mercy in thy saluation; let not this faultiudge thee before Iesus Christ.

3. The Gospel requires probation of faith by a good life. Norma fides, forma vitae: as we belieue we must liue. Doe we belieue Christ hath redeemed vsus? We must liue like such as are redeemed: if freed, let vsus demeane our selues as children of freedome. It is nothing at this iudgement to say, I hauehave belieued, when the life shall witnesse the contrary: thy lips affirme, but thy works deny. As our Sauiour said, Opera testantur de me; my workes beare witnesse of me, that I am Christ: so thou must say, Opera testantur de me, my works beare witnesse of me, that I am a Christian. Thou shalt be saued for thy faith, not for thy works: but for such a faith as is without works thou shalt p. 123neuer be saued. Works are disioyned A iustificando, non a iustificato; from the act of iustifying, not from the person iustified. If this Iudge for his owne merits giuegive vsus saluation, wee must shew him the faire copy of our conuersation. Quicquid Christus operatur pro nobis, operatur in nobis. Whatsoeuer Christ vvorkes for vsus, he also workes in vsus. If he hath freed vsus from the damnation of sinne, he hath also freed vsus from the dominion of sinne. Albeit in our iustification Fiet nobis secundum fidem nostram; Be it vntounto vsus according to our Faith: yet in saluation Reddetur vnicuique secundum operasua; EueryEvery man shall bee rewarded according to his workes. Let not that which is a word of comfort to vsus, be a bill of inditement against vsus.

4. The Sentence. As there be two sorts of men to be sentenced, so there is a double sentence: one of Absolution, the other of Damnation. With Absolution our Sauiour begins in action, with that let vsus begin in meditation. He begins with fauour, O he is ready to shew mercy: and comes slowly to wrath and iudgement. In the Absolution are considerable foure circumstances; A Calling, a Commending, a Reply, and an Answere. First, the calling is set downe. Math. 25. 34. Come ye blessed of my Father, inherit the kingdome prepared for you from the foundation of the world. In which gracious speech wee may perceiue sixe gradations.

1. Amabilis vocatio; Come. This was the voyce of Christ generally to all in the day of Grace, is particularly to the Elect in the day of Glory. Now he calls more then vvill come, then he will not call all that would come. Now he giues many Venite's. uuMat. 11. 28.Matt 11:28Come to me all that labour. xxIoh. 7. 37.John 7:37If any man thirst, let him come to me and drinke. yyReu. …2. …7.Rev 2:7The Spirit and Bride say, Come, and let him that heareth say, Come: and let him that is athirst come. Send not others, but come your selues. Come to no others, eyther Saints or Angels, but come to me. Let vsus take heed of that Discedite, quia nol…stis venire; aaMat. 7. 23.Matt 7:23Depart from me; good reason, for p. 124bbIoh. 5. 40.John 5:40you would not come vntounto mee. You declined my call when I was humbled. ccMat. 13. 55.Matt 13:55Is not this the Carpenters Sonne? I vvill decline you now I am exalted; ddLuk. 14. 24.Luke 14:24None of those men that were called shall tast of my supper. But such as hauehave obediently heard his Come in holines, shall also graciously heare his second Come in happinesse.

2. Su…is Benedictio; Ye Blessed. Neuer man was, is, or shall be, but desires secundum sensum suum, after his own sense to be blessed; saith Aristotle: though the most hauehave sought it out of the right vbi, vvhere it vvas not to bee found. In Christ onelyonly it is found, vvho is indeed the Father of blessednesse. Mat. 3. 3. Blessed are the poore in spirit. The first vvord of the first lesson of Christs first Sermon is Blessed. So he beginnes, so there he continues, so here he concludes, Come ye blessed: a vvord able to make a man blessed.

3. Patris dilectio, Of my Father: to be blessed of God, is to be surely blessed. Parents doe vvell in blessing their children, Princes in blessing their people: here's the difference, Benedicunt, but not Beatificant: they may wish them blessed, but not make them blessed. But saith God to Abraham; eeGen. 22. 17.Gen 22:17In blessing I will blesse thee: ffGen. 27. 33.Gen 27:33I hauehave blessed him, and he shall be blessed. All blessednes springs from that fountaine: the Lord hath blessed vsus, and requires vsus to blesse him; ggRom. 9. 5.Rom 9:5who is ouer all, God blessed for euer. Amen. This the vniuersall song of all creatures giues him; hhReu. 5. 13.Rev 5:13Blessing, honour, &c.

4. Foelicitatis Possessio, Inherite. Inheritance is of Birth, not industry: the younger brother is often of more desert then the elder, yet cannot this make him his Fathers Heyre. This is of Inheritance, therefore not of merit. It differs from an earthly Inheritance in three things. 1. In that the Testator must be dead, and the successor liuing: in this God the Testator is euer liuing, and his heyres before they can fully possesse it, must bee dead. Ambr. A temporall inheritance diuided, is diminished: one is of p. 125so much land shortned, as is to another shared. The heires heere are without number; iiReu. 7. 9.Rev 7:9of all nations, kinred and languages; yet though the inheritance be imparted, it is not empaired. Tanta singulis, quanta omnibus. EueryEvery one hath as …ch as any one. Ardens. 3. The partition of an earthly inheritance breeds among the coheyres enuy & grudging: but in this the ioy of one is the ioy of all. Dispar gloria singulorum, tamen communis laetitia omnium. Aug. One starre may excell another starre in glory, but none shall enuy another in glory. There shall be no repining at anothers more glorious clearenesse, where remaines in all one gracious dearenesse. Inherite.

5. Haereditatis Perfectio; a kingdom. The top of mans desires is a kingdom; nil nisi Regna placent. Yet if they be earthly kingdoms, they will not satisfie: Alexander is not content with his vniuersall Monarchy. But here is a kingdom will satisfie: you will say, there are many Kings, & but one kingdome; therfore not roome enough: yes, for the bounds of the least are not narrower then heauen it selfe.

6. Regni Paratio; Prepared for you: Not merited in your times, but prepared before all times. It had no beginning in respect of Gods intention: it shall hauehave no end in respect of your possession. Gods decree to giuegive it vsus had no beginning, but shall hauehave an end: our fruition of it shal hauehave a beginning, but no end: Gods mercy in both hath neither beginning nor end; but is from euerlasting to euerlasting. Had the Lord such care to prouide a kingdom for his children before they were; then sure hee will giuegive it them at the appointed time. So certaine are they of blessednesse, that it is prepared for them from the foundation of the world. For you: not for all: there is no vniuersall election, God decrees not all to bee saued. Then Christ should hauehave said thus, Inherit the kingdome; Paratum omnibus, Datum vobis: prepared for all, and giuen to you: but he saith, Prepared for you, therefore not purposed to all. Seeing there is so good cheare prepared for vsus, let vsus prepared p. 126for vsus, let vsus prepare our selues for that: like some dainty guest, who knowing there is such delicate fare behinde, keepes his stomacke for it. Let vsus disdaine the course diet of this world, that dangers vsus to the dropsie of couetice, or the surfets of ryot. We vse to fast on the Eeues, that vve may feast on the Holy-dayes: let vsus here abstaine from the table of sinne, that wee may heereafter banket in the Kingdome of Heauen.

This is matter of comfort to vsus: heere the world condemns the godly: therefore they shall hauehave a time of absoluing. When that Generall Session comes, kkLuke 21. 28.Luke 21:28then looke vp, and lift vp your heads, for your redemption draweth nye. There is no mercy to be had in this vvorld, for the wicked themselues are accusers, witnesses, iudges: but at that day a poore mans case will be heard. Therefore llPsal. 10. 14.Ps 10:14the poore committeth himselfe vntounto thee, for thou art the helper of the fatherlesse. Christ vvill take the cause into his own hand. mmReu. 6. 10.Rev 6:10The soules vnderunder the Altar cry with a loud voyce; How long, O Lord, holy and true, dost thou not iudge and auenge our bloud on them that dwell on the earth! Yes, it is fit eueryevery one should hauehave a day of hearing. This is theirs, that shall be ours: nnPsal. 58. 10.Ps 58:10The righteous shall reioyce when hee seeth the vengeance. Reioyce? yes, they hauehave no charity to vsus on earth, vve must hauehave no charity to them in hell.

2. The Commendation followes the calling, Mat. 25. 35. For I was hungry, and ye gaue me meate: I was thirsty, and ye gaue mee drinke, &c. Christ witnesseth their faith from the effects: they brought foorth fruits of mercy. Thus it is euident, that not according to the internall habite of faith and charity, but according to the externall acts proceeding from them, is the reward bestowed. Christ before iustified them by their faith, apprehending his merits: now hee iustifies them by testimony (of that faith) arising from their vvorkes. The point Christ insists in, is their workes of mercy; which are sixe, visito, poto, cibo, redimo, tego, colligo fratres. Giuing them meat, p. 127drinke, harbour, clothing, visitation in sicknesse, redemption from bondage.

Where obserue, that the maine point Christ will scanne at the last, is the point of mercy. Not how wise, nor how learned, nor how iust, but how mercifull. Ambr. Now if a Scholler standing for preferment, knew directly that one question vvherein hee should be opposed; he would study a full and ready answer to it. We all know that one and maine question wherein Christ vvill examine vsus, vvhat vvorkes of mercy hauehave we done: if we hauehave gotten no demonstration of mercy, vve are vvorthily condemned. Now their mercy is commended, partly in respect of the obiect, and partly in respect of the act. For the obiect, it is done to Christ: happy mercy that is done to the Lord Iesus; it shall neuer passe vnrewarded. oo2. Chr. 24. 22.2 Chr 24:22Ioash forgot the kindnesse of Iehoiada; but the King of heauen will remember all the good done vntounto him. Sayes that good malefactor; ppLuk. 23. 42.Luke 23:42Lord, remember me when thou commest into thy kingdome. I will not forget thee, answeres Iesus; To day thou shalt be with me in Paradise. I was hungry, and ye fedme. I, and me, saith Christ.

In regard of the act, the thing they distribute and contribute, is not bare vvords, but actuall mercies; food, clothing, &c. This is the effect of a true faith, not a verball, but a reall working faith. A faith, not like that the Psalmist seemes to mention, (though in another sense) I belieued, & ideo locutus sum, and therefore I spake: but such as the Apostle speakes of; I belieued, & ideo operatus sum, and therefore I wrought a faith working by louelove. It is easie to mistake Saint Paul, Rom. 14. 22. Hast thou faith? hauehave it to thy selfe before God. vnlesse vve expound him by S. Iames, Iam. 2. 18. Hast thou faith? shew thy faith by thy workes. If vve vvill be the children of Abraham, qqRom. 4. 11.Rom 4:11who is the Father of them that belieue: wee must bee so by Sara, vvho is the mother of rr1. Pet. 3. 6.1 Pet 3:6them that obey. They that vvill be trees of righteousnesse in Gods garden, must not bee p. 128like the fig-tree in the Gospell, that had onelyonly leaues, no fruit: but like the ssPsal. 1. 3.Ps 1:3tree that brings forth her fruit in due season. Or like Aarons rod, that of a dead sticke, hauing life and sappe put into it; presently bare Almonds; fruit, no leaues spoken of.

Some giuegive words enow; contrary to Moses, who was a man of few vvords. The Papists vvill rather loose a penny then a Paternoster: these vvill giuegive ten Paternosters before one penny. They giuegive the words of Nepthali, pleasant words; but no meate. As if the poore were like Ephraim, ttHos. 12. 1.Hos 12:1fed with the wind. Or as if their word were verbum Domini, the uuMat. 4. 4.Matt 4:4word of God, that men might liue by it. Salomon sayes, Wisedome is good with an inheritance, so good counsell is good vvith an almes. If a famished man begge bread of thee, and thou onelyonly fallest to instruct his soule, but deniest food to his body: hee may reply, as Hushai said to Absolon of Achitophels counsell. xx2. Sam. 17. 7.2 Sam 17:7The counsell that Achitophel hath giuen is good, but not at this time. Martial demands of Caius a small piece of siluer; Quod vel donanti non graue. Caius blamed him for his idle profession of Poetry, counselled him to study the Lavv, that vvould enrich him. To him Martial; Quod peto da mihi tu, non peto consilium. GiueGive me that I aske thee, I doe not aske thee counsell. Many are like S. Peters fish; it had money in the mouth, but not a hand to giuegive it. Or like Diues his dogs; they can licke a poore man vvith their tongues, else giuegive him no reliefe. Diogenes a witty begger would vsually walke in a place where earthen Statues were erected, in honour of some that died for their country. To them he would pray, to them reach out his hand, bow, and beg: being asked the reason, he answered; Nihil aliud quàm repulsam meditor. I thinke of nothing, but a repulse and deniall. Wee hauehave many such liuing Statues, meere Idols: that hauehave mouthes and speake not, eyes and pity not, hands and giuegive not: the poore are sure of nothing but a repulse.

p. 1293. The reply, or question vponupon this commendation made by the Saints. Math. 25. 37. Then shall the righteous answere him; Lord, when saw we thee an hungred, and fedde thee? or thirstie, and gaue thee drinke? &c. This is no deniall of that truth Christ hath auouched. But 1. to magnifie Christs mercy, who takes these workes as done to himselfe, which are done for his sake. Let no couetous Churle plead, he wants subiects vponupon whom to exercise his mercy; Pauper vbique iacet: which way can he walke, and not behold one hungry, another thirsty, &c? 2. To testifie their humilitie, that albeit these things are true, yet they acknowledge no merite in them: they hauehave not done so much of these as they ought. Besides, they might hauehave an after-consideration of their sinnes past; which valued with their good works, they find one to out-weigh a thousand. The Papists ostent their merits on earth, the Saints dare not doe so euen ready for heauen: but yyReu. 4. 10.Rev 4:10cast downe their crownes before the Throne: saying, Thou, O Lord, art onelyonly vvoorthy to receiue glory and honour. They hauehave nec boni inopiam, nec in bono superbiam. They are not poore in good workes, nor proud of good workes. They wrote their charity in the dust, therefore did God write it in Marble. They seeme to forget the works of merciemercy they hauehave done, therefore are they remembred by Iesus Christ.

4. The answere of Christ, Mat. 25. 40. In as much as yee hauehave done it to one of the least of these my brethren, ye hauehave done it vntounto me. The miseries of my brethren are my own miseries. aaHeb. 4. 15.Heb 4:15Wee hauehave an high Priest touched with the feeling of our infirmities. That invulnerable and glorified brest, is still touched with the sense of our wounds. Saul, thou persecutest mee: he sayes not mine, but me: me in mine. bbZach. 2. 8.Zech 2:8He that toucheth you, toucheth the apple of mine eye. Surely he will pity the misery of eueryevery one, that is afflicted with the sorowes of all. Quis recusabit pro Christo pati, quando Christus compatitur patienti? Who would refuse to suffer p. 130for Christ, when he is sure that Christ suffers with him?

Here is excellent direction for our works of mercy: that no sinister end draw them from vsus, but syncere louelove to Christ. If any fish for the applause of men, his bait shal be his owne hooke, to snare himselfe. Da Christo; looke on the poore man, and in that member behold the Head, Christ. ccMat. 10. 42.Matt 10:42He that shall giuegive a cup of cold water to one of these little ones, in the name of a Disciple, he shall in no wise lose his reward. A cup of water is but a small gift, yet done in that Name, and for that cause, it is rewarded, as an excellent worke of mercy. It is the true note of a child of God, to shew mercy to a Christian, because he is a Christian. Naturall men hauehave their priuate ends, and aduantagious respects, in their beneficences. Such a one shall doe me seruice, flatter my addiction, bring intelligences to mine eare; I will make him my property: my charity shal bind him to me. Morall men will sometimes giuegive, euen for pities sake: but the true Christian doth it for Christ his sake, and lookes no further. ddGala. 6. 10.Gal 6:10Dooing good vntounto all, especially to them that are of the houshold of faith. Some thinke, that the best worke is to build Temples and Monasteries: but indeed the best worke is to relieue (not the dead, but) the liuing Temples of Christs mysticall Body. It was an ancient complaint; Fulget Ecclesia in parietibus, …get in pauperibus. The Church flourisheth in her glorious buildings, but mourneth and pines away in her poore members. Deny not due cost to the dead walls, but first satisfie the liuing bowels; that Christ may say, Come yee blessed.

I come now to the sentence of Condemnation, Math. 25. 41. Then shall he say to them on the left hand; Depart from mee yee cursed, into euerlasting fire prepared for the Deuill and his angels. In this forme of damnatory iudgement, are foure points considerable. A Reiection of the vvicked, a Reason of that reiection, an Obiection against that reason, a Confutation of that obiection. In the Reiection p. 131are many particulars gradually inhancing their iudgement. They are partly Priuatiue, & partly Positiue. Depart from mee yee cursed, there is Poenadam…i: Into euerlasting fire, there is Poena sensus. As there be two kindes of sinne: Delictum and Peccatum. Delictum est desertio boni, Bern.Peccatum perpetratio mali: the one a forsaking of that is good, the other a committing of that is euill. So there is a like proportion of punishment; a depriuing of ioy, and a giuing ouer to torment. Heere is

1. A grieuous refusall; Depart. This seemes nothing to the wicked now, such is their dead securitie. Depart? Why they are content to be gone. eeEcclc. 8. 11.Because sentence against an euill worke is not executed speedily, therefore their heart is fully set in them to doe euill. But as when a Prince opening his long locked vp Treasurie, graciously takes some in with him, and saying to other ill-meriting followers, Depart: it will be a disgracefull vexation. So when the glory of heauen, and those vnualuable treasures shall be opened, and dealt about to the faithfull; vvhat horror will it be to the Reprobates to be cast off with a Depart? ffLuke 10. 23.Luke 10:23Blessed are the eyes that see the things vvhichwhich yee see: saith Christ to his Saints. For Kings hauehave desired to see them, and were not suffered. If it were such a Blessednes to see Iesus in humility, what is it to see him in glory? But from this the wicked are bidden, Depart.

2. The losse of Saluation; From mee: your Sauiour that was wounded for you; that offered my bloud to you, which was offered for you. And if from mee, then from all that is mine; my mercy, my glory, my saluation. Consider here, what an excellent thing it is to hauehave familiarity with Christ on earth, that he may not cast vsus off as strangers from heauen. He that would hauehave Christ know him there, must not be a stranger to Christ here. He must hauehave some fellowship with GOD: How? If wee walke in the light, we hauehave fellowship with God, and with his Sonne Iesus 1. Iohn 1.1 John 1Christ. To walke in the darke, is to hauehave fellowship with p. 132the Prince of darknesse: to walke in the light, is to hauehave fellowship with the Father of lights. VVill a Reprobate that hath alwaies turned his back vponupon Christ, here presse into his company? VponUpon what acquaintance? Yes, ggLuk. 13. 26.Luke 13:26Wee hauehave eate and drunke in thy presence, and thou hast taught in our streets: as if they should say, We hauehave fed at thy Communion table, and heard thee preach in our Pulpits. Still this proues no acquaintance: for in the one you did eate Panem Domini, non Panem Dominum; the bread of Christ, but not Christ with the bread. In the other you hauehave heard Uerbum Domini, not regarded Dominum verbi. Your eare hath beene open, but your conscience shutte. Therefore, ver. 25. Non noui vos; as familiar as you presume, yet you are such strangers to me, that I know you not. They neuer vvillingly came neere Christ but to persecute him; therefore hee shall then cast them farre enough off for euer.

3. The deserued Malediction; Yee cursed. Hee is cursed, that being borne in sinne, liues in it, and dyes in it, without seeking recouery. I call this curse merited, because they louelove it. hhPsal. 109. 17.Ps 109:17As hee loued cursing, so let it come vntounto him. Hath he loued it? Let him take his louelove. As hee clothed himselfe with cursing as with a garment: so let it come into his bowels like vvater, and like oyle into his bones. ver. 18. It was his outside, let it be his linings: it was his outward stuffe, let it be his inward stuffing. EueryEvery one that hath not first a pardon by Christ, must heare this curse pronounced against him from Christ. O then suffer not thine eyes to sleep, till Christ hath sealed thee a Quetus est. GiueGive no peace to thy selfe, till thou hauehave peace with GOD. Quamdiù imp…nitentia manet, maledictio imminet. So long as vnrepentance abides in vsus, Cursednesse hangs ouer vsus. He that wilfully goes on in knowne wickednesse, hazards himselfe to ineuitable cursednesse. Goe ye cursed.

4. The horrour of the paines; Into euerlasting fire. Fire; of all elements the most violent, therefore fittest to p. 133describe those pangs. iiEsay 30. 33.Isa 30:33The pile thereof is …ire and much wood: the breath of the Lord, like a riuer of bri…stone, doth kindle it. Euerlasting; the torments thereof are euer frying, neuer dying. kkMark. 9. 44.Mark 9:44Where the worme dieth not, and the fire is not quenched. Aug. Vermis corrodet conscientiam, ignis comburet carnem; quia & corde & corpore deliquerunt. The fire shall torture their flesh, the worme their spirit: because both in flesh and spirit they hauehave sinned. The reprobates shall be packed and crowded together, like …rickes in a fiery furnace, hauing not so much as a chinke where any winde may enter in to coole them.

5. The preordinance of their torments; Prepared for the Deuill and his Angels: ordained before-hand. Origen held that the Deuill and his angels should one day be released from their tortures: and that these words of Christ vvere spoken Minaciter, potiùs quàm veraciter; rather by way of threatning, then true meaning. But Augustine answers, that the Scripture hath confuted him plenissime ac planissimè. For the fire prepared for Satan is not temporarie, but euerlasting: vvhere though flouds of teares bee continually raining vponupon it, yet can it not bee put out.

Prepared: to the terror of vvicked men, that couenant with hell: alas they are deceiued, it vvas made for some purpose. That fire vvas prepared for some, and some hauehave prepared themselues for it. Burning in lusts, in malice, in reuenge; vntill themselues, their lusts, malice and reuenge, and all burne in hell. The Deuill was crafty, yet he could not scape hell: be as vvily as you can, yet beware hell. It is not policy, but piety, that must escape this fire. Now as this brings to the vvicked much terror, so it helpes to preserue the godly against error. And this vvas one principall cause of the penning this sentence. The vvise master of the family vvill chide his seruants, vea and vponupon desert correct them, in the presence of his child, that he may learne by it to stand in awe of his Father. So p. 134deales God; Minatur quod faciet improbis, ne faciat quod minatur sanctis. He threatens the vvicked vvhat he vvill doe to their sinnes, that the godly may auoid vvhat hee threatens for sinnes. Omnis minatio amica monitio: eueryevery threatning is a faire vvarning. The Lord giuegive vsus mutare sententiam nostram, vt ipse mutet sententiam suam; to change our minde, that God may change his menace. Let vsus now come humbly to him in repentance, that vve may neuer depart from him into vengeance. The other circumstances I will but touch.

2. The reason of this reiection, Mat. 25. 42. For I was hungry, and ye gaue mee no no meate: I was thirsty, and yee gaue me no drinke. They are not iudged Ex malis commissis, sedex bonis omissis; not by the euill deedes they hauehave done, but by the good things they hauehave not done. Christ saies not, Yee tooke away my meat vvhen I vvas hungry: but you gaue me not your meate. You did not strip mee of the clothes I had, but you gaue me no clothes vvhen I had not. llMat. 3. 10.Matt 3:10The axe cuts vp the tree which brought not forth good fruit; though it bee not accused for bringing foorth bad fruit. Innocency is good, but not enough: vve see that not to hauehave relieued, is an vnanswerable inditement at that day. How heauy vvill this sentence fall vponupon many among vsus! What heapes hauehave many in this City; perhaps some got vvithout a tenter'd conscience, yeeld it no worse: yet vvould to God it vvere so vvell: for it is hard Bonum cito …uadere diuitem; for an honest man to become rich on the sodaine. They hauehave it, and now may they not keepe it? is it not their owne? But O it is fearefull, vvhen for this keeping they shall be condemned. It is not a groat weekely, or monethly to the poore, and a small pension to the much-robbed Church, that can discharge you: but you must giuegive proportionably. Pleade what you can to the poore, Christ vvill not be so answered. Who can force me to giuegive? none: but because thou wilt not giuegive vnforced, thou shalt iustly be condemned.

p. 1353. The obiection against this reason, Math. 25. 44. Lord, when saw wee thee an hungred, or athi…st, &c. and did not minister vntounto thee? They hauehave a kinde of impudence still adhering to their foreheads: they would seeme to iustifie themselues, though they bee deseruedly punished. When did we see thee? Often. When this poore widow hath departed without thy mercy, that orphan vvithout thy helpe, that blinde or lame vvithout thy almes. When? when not? eueryevery occasion shall be a bill of enditement against thee. Who will wonder to see a Romish Pharise sooth and flatter himselfe on earth, when hee is not ashamed to doe it in iudgement …efore the Lord Iesus Christ? Sed nulla defensio absoluet reum, nulla infensio dissoluet iudicium. Plead they whether subtilly, or angrily, as if some vvrong vvere done them; it is Equity it selfe that doth sentence them.

4. The confutation of their obiection. Math. 25. 45. Insomuch as ye did it not to one of the least of these, ye did it not to me. This one distinction takes away all their arguments: here is a full answer to their Quando: a declaration of their death-deseruing wickednesse: that would hauehave no pitty on the Lord Iesus. mmIam. 2. 13.Jas 2:13Iudgement mercilesse shall be giuen to them that shew no mercy: you know this. Diues was denied a drop, because he would not giuegive a crumme: you know this: Hee that stoppeth his eare at the cry of the poore, shall cry himselfe and not be heard. Did not I tell you Prou. 21. 13.Prov 21:13thus? The poore you had euer, this mercy you shewed neuer: therefore Goe ye cursed.

5. Lastly the Retribution: this is set downe in briefe; but the matter it containes, is long and euerlasting. nnIohn 5. 29.John 5:29All shall come forth; they that hauehave done good, to the resurrection of life; they that hauehave done euil, to the resurrection of condemnation. ooMat. 25. 46.Matt 25:46These shall goe away into euerlasting punishment: but the righteous into life eternall. An estate soone versed: neuer to bee reuersed. The voice of Christ shall speake it; and the power of Christ shall effect it. No Angell shall p. 136speake against it, no deuill shall withstand it.

How should this teach Saint Pauls vse; who considering that there shall be a resurrectian of the dead, both of the iust and vniust; resolued with himselfe ppActs 24. 16.Acts 24:16to hauehave alwaies a good conscience void of offence toward God, and toward man. Let it instruct vsus al to watch for this day; a decaied charge, then which nothing was more current in the mouth of Christ. Let mee conclude with that sigh from his soule; Could ye not watch with me one houre? It will not bee long ere the glasse be runne, the houre out; Iudas is at hand, iudgement is not farre off: then may you sleepe and take your rest. This day is neerer you now, then when you first entred the Church. Twice hauehave the blasted eares eat vp the full corne: twice hauehave the leane kine deuoured the fatte: Pharaohs dreame is doubled for the certainty and expedition. aaHeb. 10. 37.Heb 10:37Yet a little while, and he that shall come, will come and will not tarry. If wee shall hauehave comfort in this day when it is come, wee must long for it before it doe come. What comfort shall the Vsurer hauehave? hee desires not this day: for then the bbReu. 10. 6.Rev 10:6Angell sweares there shall bee no more time; and his profession is to sell time. He sels it deare, very costly to anothers purse, but most costly to his owne soule. Such as bribe for Offices, farme Monopolies, contract an vsurious rent for life; doe they desire it? ccAmos 5. 18.Amos 5:18Woe vntounto you that desire the day of the Lord: to what end is it for you? the day of the Lord is darkenesse, and not light. The soule groaning vnderunder sinne desires it. ddRom. 7. 24.Rom 7:24Who shall deliuer me from the body of this death? The suffering soule may desire it. Come Lord Iesus. The faithfull Spouse wedded to Christ desires this comming of her Husband: she is now espoused, that is the plenary consummation of the marriage. eeReu. 19. 7.Rev 19:7Let vsus be glad and reioyce, and giuegive honour to him: for the marriage of the Lambe is come, and the Bride hath made her selfe ready. Blessed are they that bee called to this marriage supper.

To the vngodly it will be a fearefull day. Ignis vbique p. 137ferox ruptis regnabit habenis: there shall follow an vniuersall dissolution. Downewards goe Satan, his angels, and reprobates; howling, and shriking, & gnashing of teeth: the effect of a most impatient fury: to be bound hand and foote with euerlasting chaines of darkenesse. Where fire shall torture, yet giuegive no light: wormes gnaw the heart, yet neuer gnaw in sunder the strings: eternall paines punire, non finire corpora. Small sorrowes grow great with continuance: but O misery of miseries, to hauehave torments vniuersall, and withall eternall: not to be endured, yet not to be ended. Vpwards goes Christ, the blessed Angels and Saints, singing with melodie as neuer mortall eare heard. The onelyonly song which that Quire sung audible to man, was that which the Shepheards heard: ffLuk. 2. 14.Luke 2:14Glory to God in the highest, and on earth peace, good will towards men. Yet Christ was then comming to suffer: what may we thinke are those Halleluiahs euerlastingly chanted in the Courts of Heauen! we know not, yet we may know one speciall note, which an vniuersall Quire of all nations, kinred, and tongues; Angels, Elders, All shall sing; ggReu. 7. 12.Rev 7:12Blessing, and glory, and wisedome, and thankesgiuing, and honour, and power, and might bee vntounto our God for euer and euer. Amen.

To the spirits of iust men made perfect. The Citizens of he…uen are of two sorts; by Creation or Adoption. Created and naturall Citizens are the Angels, Adopted are Men. Of these be two kindes, some Assumed, and others Assigned. The Assigned, such as are decreed in their times to be Citizens; said before to bee written in heauen. The Assumed, such as are already possessed of it, here Spirits of iust men made perfect. But how then is the Apostles meaning cleared? How are the militant on earth said to be come vntounto these iust spirits in heauen? Yes, wee hauehave a Communion with them, participating in Spe, what they possesse in Re. hh…. 2. 19.Now we are no more strangers and forreiners, but fellow-Citizens with the Saints, and of the p. 138houshold of GOD. OnelyOnly our apprentiship of the flesh is not yet out; but they hauehave their freedome. But as wee hauehave all an vnion with Christ, so a Communion vvith Christians: the combatant on earth, with the triumphant in heauen.

Spirits: this word hath diuerse acceptions. It is taken 1. Pro animo, for the Mind. Luke 10. 21. Iesus reioyced in spirit. 1. Chron. 5. 26. God stirred vp the spirit of the King of Assyria. 2. Pro sede rationis, et foreign, 1. Cor. 2. 11. What man knowes the things of man, saue the spirit of man which is within him? 3. Pro Affectuvel Afflatu, for the motion of the mind, whether good or bad. Luke 9. 55. Ye know not what maner spirit ye are of. So there is called the spirit of lust, the spirit of pride, &c. 4. Pro donis spiritus sancti, for the gifts of Gods Spirit. Act. 8. 15. Peter and Iohn prayed for the disciples at Samaria, that they might receiue the holy Spirit; meaning the graces of the holy Spirit. Gala. 3. 2. Receiued yee the Spirit by the works of the Law, or by the hearing of faith? 5. Pro efficacia Euangelij, for the effectuall working of the Gospel; and so it is opposed to the letter. 2. Cor. 3. 6. The letter killeth, but the Spirit giueth life. 6. Pro spiritualibus exercitijs; for spirituall exercises. Gala. 6. 8. He that soweth to the spirit, shall of the spirit reape euerlasting life. Iohn 4. 23. True worshippers shall worship the Father in spirit & truth. 7. Pro regenerata parte: for the regenerate part of a Christian, and so it is opposed to the flesh. Gala. 5. 17. The flesh lusteth against the spirit, and the spirit lusteth against the flesh. 8. Lastly, Pro anima immortal…, for the immortall soule. Eccl. 12. 7. Dust shall returne to the earth as it was, and the spirit shall returne to God who gaue it. This spirit did Steuen commend into the hands of Christ. Act. 7. 59. And Christ into the hands of his Father. Math. 27. 50. yielding vp the spirit. Thus it is taken here.

Spirits, he doth not say bodies: they lie in the dust vnderunder the hope of a better resurrection. Spirits: Wee find p. 139here what becomes of good mens soules when they forsake their bodies: they are in the heauenly Citie. There are many idle opinions, what becomes of mans soule in death. Some hauehave thought, that the soules then, though they die not, yet are still kept within the body (as it were asleepe) vntill the last day. But the Scripture speakes expresly the contrary: for Diues his soule was in hell, and Lazarus his soule in Abrahams bosome. kkReu. 6. 9.Rev 6:9I saw vnderunder the Altar the soules of them that were slaine for the Word of God. Some hauehave imagined a transmigration of soules forsakē of their owne bodies, into other bodies. Herod seemes to be of this opinion: when newes was brought him concerning the fame of Iesus, he said to his seruants; llMat. 14. 2.Matt 14:2This is Iohn the Baptist, he is risen from the dead. He thought that the soule of Iohn was put into the body of Iesus. It is alleaged, that Nebuchadnezzar liuing and feeding with beasts, vntill seuen times were passed ouer him; had lost his owne soule, and the soule of a beast was entered in the roome. But this is a friuolous conceit: indeed God had bereft him of cō mon reason, yet he had still the soule of a man. Doe not many among vsus, that hauehave the soules of men, liue like debauched beasts? The lustfull like a goate, the couetous like a vvolfe, the drunkard like a hogge, the Politician like a foxe, the rayler like a barking curre. Others think, that the soule neither dieth nor sleepeth, nor passeth out of one body into another, but wandreth vp and downe here on earth among men: and often appeareth to this man, oftē to that: whence came that fabulous opinion that dead men walke. For this purpose they alleage the Witch of Endor, who made Samuel appeare to Saul, and answere him. But the truth is, that was not Samuel indeed, but an apparition, the meere counterset of him. For not all the Witches in the world, nor all the Diuels in hell can disquiet the soules of the faithfull: for they are in Gods keeping. Dying, their soules are immediatly translated to blessednesse: there are the spirits of iust men made perfect: p. 140and there to abide, vntill the generall Resurrection shall restore them to their owne bodies. For the soules of the Reprobates, departing in their sinnes, they goe directly to hell, and are kept there as in a sure prison.

Let this instruct all such as hauehave a Christian hope, to let their soules depart with comfort. Emittuntur, non amittuntur: death doth not lose them, but loosen them, & set them free from the bondage of corruption. Howle and lament if thou thinke thy soule perisheth. There are some that feare not so much to die, as to be dead: they know the pang is bitter, but it is short: it is the comfortlesse estate of the dead that is their dread. They could well resolue for the act of their passage, if they were sure to liue afterwards. Animula vagula blandula, Whither goest thou, said that Heathen Emperour on his death-bed? lamenting the doubtful condition of his soule after the parture. Very not beeing is abhorred of nature; if death had nothing else to make it feareful. It is vvofull to lie rotting in the silent graue, neither seeing, nor seene. Heere the Christian lifts vp his head of comfort; Lord, into thy hands I commend my spirit. I lose it not, because thou hast it: thou wilt keepe it in peace, and g…ue it mee backe againe in eternall ioy.

Of iust men. Iustice is ascribed to a Christian tvvo waies: There is 1. Passiua iustitia, a passiue iustice, Christs righteousnesse imputed to him: and heereby hee stands perfectly iust before God. This the Apostle calls mmRom. 3. 22Rom 3:22The righteousnesse of GOD, which is by faith of Iesus Christ vntounto all. nn1. Cor. 1. 30.1 Cor 1:30Christ is made vntounto vsus righteousnesse. This iustice is attained by faith; ooHeb. 11. 7.Heb 11:7Noah became heire of the righteousnesse which is by faith. ooRom. 4. 3.Rom 4:3Abraham belieued GOD, and it was counted vntounto him for righteousnesse. Without this no spirit shall appeare iust before God in heauen. Our owne righteousnesse is a couering too short to hide our nakednesse: Christs garment is a long robe, that couers all.

2. Actiua iustitia, actiue righteousnesse, an effect of p. 141the former: which is indeed a testimonie that wee are iustified by Christ. pp1. Iohn 3. 7.1 John 3:7Let no man deceiue you: hee that doth righteousnesse, is righteous. Therefore saith Iames, qqIam. 2. 24.Jas 2:24A man is iustified by his works: if his meaning had beene that our owne works simply acquit vsus before GOD; it could neuer be reconciled to that of his master; when vvee hauehave done all we can, we must call our selues vnprofitable seruants. Nor to that of his fellow; rrRom. 7. 23.Rom 7:23I see a law in my members, warring against the law of my minde: nor to that of himselfe; ssIam. 3. 2.Jas 3:2In many things wee sinne all. Now this iustice effectiue from God, actiue in vsus, is taken two waies; Latè and Strictè.

In a larger sense it is taken for all Pietie, and so iustice and holinesse are all one. Properly taken, Iustification is imputed, Sanctification inherent: but vnderstanding our iustnesse an effect of Christs iustice imputed to vsus, so Iustus and Sanctus are conuertible termes. They are Iust spirits, that is, they are Saints. Now if we desire to come ad Sanctos, to the Saints: wee must liue sanctè, a holy life. God by telling vsus who are in heauen, teacheth vsus who shall come to heauen; none but Saints. They are set before vsus as examples: Vt eorum sequamur gratiam, et consequamur gloriam: that steering their course, wee might come to their Hauen. The Scripture teacheth vsus Quid agendum, what is to be done: the Saints Quo modo, how it is to be done. Uita sanctorum, interpretatio scripturarum. The liues of holy men is a kind of Commentary or interpretation of the holy writ. Let vsus as we doe by good copies, not onelyonly lay them before vsus, and looke on them, but write after them. For it is not sufficient Legere, sed degere vitam sanctorum: not to read, but to lead the liues of Saints. Papists in this goe too farre, as euil men come too short. Good men imitate the Saints, but doe not worship them: Papists worship the Saints, but doe not imitate them: lewd men doe neither. Perhaps they will imitate their infirmities: as if onelyonly for that they liked them, for p. 142which onelyonly God misliked them. The Saints are to bee held as Patternes, not as Patrones of our life. But the Papists praise not God in his Saints, nor the Saints for God, but as God. OnelyOnly let vsus reuerently walke in their grace, that we may ioyfully come to their place.

In a stricter sense it is taken for that morall vertue, which giues to eueryevery man his owne. This vertue hath beene highly commended in the heathen: but one saith truly, Iustitia ethnic orum miranda potius, quàm laudanda: their Iustice deserued more admiration, then commendation: they wanted him that should make them iust. They so affected this iustice, that they tooke Sirnames from it; Aristides was called Iustus: Scipio, Iustus: Fabius, Iustus. Their iustice was no vertue, but a shadow of vertue. They neyther knew the Lord Deum virtutis, nec Christum virtutem Dei; the God of vertue, nor Christ the vertue of God. OnelyOnly Iesus is Iustus. tt1. Pet. 3. 18.1 Pet 3:18Christ suffered for sinnes, the iust for the vniust. uuActs 3. 14.Acts 3:14Ye denyed the Holy one, and the Iust. There was another xxCol. 4. 11.Col 4:11Iesus called Iustus, a helper of the Apostles: but Christ is Dominus Iustitia nostra; yyIer. 33. 16.Jer 33:16The Lord our Righteousnesse. By him we are onelyonly made iust: zzEsa. 45. 25.Isa 45:25In the Lord shall all the seed of Israel be iustified, and glory.

Being thus iustified, let vsus be iust: not doing that to others, which we would not hauehave others do to vsus: and doing that to others which wee desire to bee done to our selues. Some are iust in small matters: so the Pharises aaMat. 23. 23.Matt 23:23pay tithe of mint, & annise, and cummine; but omit waightier things. This is Pharisaica Iustitia, a Puritane righteousnesse: not to endure an houres recreation on the Sunday, yet to robbe the Church by vsurpations, to exact interests and forfets; these be nothing. So the mony might not be put into the Treasury, that might hire Iudas to betray his master. The tenne brethren were so iust, as to returne the mony in their sackes; yet stucke not to sell their brother Ioseph.

Some are iust in great things, not in small. As the other p. 143straine at a gnat, and swallow a camell: so these are like the nette, that takes the great fishes, and lets goe th… little frie. Wantonnesse is no fault with them, if it extend not to adultery. They sticke not to sweare, so long as they sweare not to a lie. Maliciously to hate, or peeuishly to quarrell, is triuiall; if they proceede not to blowes and bloud. So long as they are not drunke, swallow downe wine, and spare not. De minimis non curat Lex; the Law takes no notice of small faults. But indeed Eadem ratio rotunditatis, there is the same respect of roundnesse in a penny, that is in a platter; though not of largenes. To steal the bridle, as to steale the horse, is Tam, though not Tantum: such a sin, though not so great a sinne. Thou sayest minimum est, minimum est; it is little, it is little. Sed in minimo fidelem esse magnum est: to bee faithfull in a little is a great vertue. bbMat. 5. 19.Matt 5:19Whosoeuer shall breake one of these least commandements, hee shall be called least in the kingdome of heauen. Erit minimus, that is Nullus: he shall be least in heauen, that is, he shall not be there at all. But well done good seruant: ccLuk. 19. 17.Luke 19:17Because thou hast beene faithfull in a very little, hauehave thou authority ouer tenne Cities. Benè vtere paruo, fruere magno: the iust dispensation of a little, shall bring thee to be intrusted with much. Whether great or small wee must be iust, if we looke euer to raigne with these iust spirits. Ad societatem iustorum non admittuntur nisi iusti.

I wonder what place the defrauder expects; that wraps vp his conscience in a bundle of stuffes, and sweares it away. The buyer thinkes he is iust, and hee is iust cousoned, no more. The Vsurer would storme and stare, as if had seene a spirit, if hee were taxed for vniust. Presently he consults (his Scriptures) his bonds, and (his Priest) his Scriuener: and there the one sweares, the other shewes in blacke and white, that he takes but ten in the hundred. Is he then vniust? Yes, ddEzek. 22. 16Ezek 22:16Thou hast taken vsury and increase, and hast greedily gained of thy neighbours by extortion. Hee takes hire for that should be freely lent: is not this vniust? p. 144Besides, the people curse it, and they curse not but for iniustice. eeIer. 15. 10.Jer 15:10I hauehave neyther lent on vsurie, nor men hauehave lent me on vsury, yet eueryevery one doth curse me. Insinuating, that if a man lend vponupon vsury, it is no wonder if the people curse him. Where must the Lay-Parson sit, that fattes himselfe with the Tyth-graine, & will not giuegive the poore Minister the straw? Is this iust? He takes the tenth of his neighbours profits, and neuer so much as reades him an Homelie for it: is this iust? Hee layes sactilegious hands on Gods sanctified things, and neuer askes him leaue: is this iust? Where shall the Engrosser appeare, that hoords vp commodities bought with ready mony, and when he vents them, makes the poore pay treble vsury for it: is this iust? What shall become of that vnspeakeably rich Transporter, who carries out men and money, to the impouerishing of the Land, and brings home gawdes and puppets, fitte for no bodies vse but prides? Surely, as heauen is for Iust spirits, so there is some other place for the vniust. ff1. Cor. 6. 9.1 Cor 6:9Know ye not that the vniust shall not inherite the kingdome of God? If not Gods kingdome, then the kingdome of darkenes; downewards, hell. I do not say, that eueryevery vniust deed throwes a soule thither: Iniustum esse damnat, non iniustè semel agere; to be vniust is damnable, not one thing vniustly done: the habite, not the act. But for others; Qui iniustè dominantur, i…stè damnantur. They hauehave vniustly liued, but they shall bee iustly condemned.

Made perfect. This is a passiue quality; non qui se perficiunt, sed qui perficiuntur: not such as hauehave made themselues perfect, but are made perfect. The other property is actiuely expressed; Iust, it is not said Iustified: not that they made themselues iust, but that Christs righteousnesse hath iustified them; so both they are, and are reputed iust. But here passiuely, Perfected: which plainely shewes that all is from God: for omne maius includit minus. If onelyonly Christ make them perfect; then only Christ p. 145doth make them …ust. For it is nothing so difficult for a iust man to become perfect, as for an euill man to become iust. As it is easier for a man healed and directed the way, to come to the goale; then for him that lies lame in darknesse. Qui dedit ingressum, must also dare progressum: conficere & perficere; to make and to make vp, to doe and to perfect, are both the workes of God. Wee could neuer be iust, vnlesse Christ iustifie vsus: neuer come to perfection, vnlesse he perfect vsus. He that begun this good work, must also finish it.

Made perfect. In heauen are none but the perfect. Talis sedes expectat talem sessorem: such a house requires such an inhabitant. On earth there is a kind of Perfection: all the faithfull are perfectly iustified, but not perfectly sanctified. The reprobates are perfectè imperfecti: the godly imperfectè perfecti: those perfectly imperfect, these imperfectly perfect. They are so perfect that they are acquitted in Christ, and there remaines no iudgement for them, but onelyonly a declaration of their pardon. Iustification admits no latitude, in it nec magis nec minus, for none can be more then iust. But the perfection of sanctity is wrought by degrees: non plenam induimus perfectionem, donec totam exuimus infectionem: all the staines of our infection must first be cleansed, and quite washed away; before this full perfection be giuen vsus. Christs bloud doth now wholly take from vsus the guiltinesse of sin, not wholly the pollution of sinne: that blessednesse is reserued only for heauen.

Let vsus therefore be perficientes, going and growing vp, that at last we may be Perfecti, made perfecti. This is not wrought on a sodain; a child doth not presently become a man. Euen the Lord Iesus had his time of growing, and can any member grow faster then the Head? Indeed the malefactor on the crosse shot vp in an houre; but this was miraculous, and God seldome workes by such miracles. God neyther sends Angels from heauen, nor the dead from hell, to giuegive warning to men vponupon earth. ggLuk. 16. 31.Luke 16:31If they p. 146heare not Moses and the Prophets, neyther will they bee perswaded though one rose from the dead. But repentance hath the promise of a Qandocunque; whensoeuer a sinner repents, &c. I will not limit Gods infinite mercy; but onelyonly aduise thy sicke soule, who after a desperate and inueterate wound lookest for a suddaine cure by repentance: it is better to make this thy dyet, then thy physicke. Repent eueryevery day, that thou maist hauehave remission one day. Melior medicus qui excludit morbos, quàm qui curat. He is a better Physician that keeps diseases off vsus, then he that cures them beeing on vsus. Preuention is so much better then healing, because it saues the labour of being sicke. Thou allowest not a Surgion vnnecessarily to breake thy head, to try his skill, and the vertue of his plaister. Sprindges were better taken away quae non prosunt, because they doe no good: then the setting of watchmen by them to warn trauellers, ne noceant; that they be not hurt by them. Take away thy lusts quite, this is the way to be sure: for repentance may be like Baal, so fast asleepe that all thy cryes are not able to waken her.

To conclude, hee that will weare a crowne in heauen, must be all his life on earth preparing the gold to make it. Not that thy owne vertues crowne thee, but that GOD without thy vertues will neuer crowne thee. The robe of glory that is worne there, must be spun and wouen heere: spun out of the side of Christ by faith, and embroydered with our good workes. That eternall light ariseth from this internall life. hh1. Tim. 6. 19.1 Tim 6:19Lay vp in store for your selues a good foundation against the time to come, that you may lay hold on eternall life. The ground worke of saluation is made here: that high Tower of glory that is built for thee in heauen, hath the foundation of it laid vponupon earth.

How should a man be Perfectus, that was neuer factus, well begun? I wonder what perfection a wine-bibber lookes for; sure to be a perfect drunkard. What perfection expects the luxurious prodigall: sure to bee a perfect begger. p. 147What perfection hopes the couetous Churle; that allowes himselfe a race of fourescore yeares; and sets God at the latter end of it: and he hath that place too with this condition, that hee trouble not his minde about it till the last day comes. Surely to liue vnblessed, and to die vnpittied: but that some now blesse God hee's gone; and other say, it's pitty he died no sooner. All his proiections hauehave aimed at this perfection, to make himselfe a perfect slaue. What perfection dreames the Iesuite to himselfe, but to become a perfect traitor? What perfection is likely to the incontinent adulterer, but to bee a perfect Lazar. What the malicious, but a perfect villaine: what the proud, but a perfect foole: what the blasphemer, but a perfect Deuill?

They say, earely holinesse proues ripe corruption: but I am sure, habituated prophanesse proues ranke damnation. Alas, how should they make an end, that neuer begin? This man began to build, saith Christ, but could not make an end: how should they finish that neuer began? you that spend your dayes in a lazie forgetfulnesse of religion, examine your owne consciences: do you euer think to be perfect? Are you content still to be abortiue, and shall you be perfected in the womb of the graue? God hath giuen you time and meanes: he did not say, Sumite & consumite: take it, and spend it at your pleasure. O begin, that you may continue and end: heare to learne, learne to doe, doe to continue, continue to be perfect. Begin betimes, lest Gods end come before your beginning. Enter into the way of Piety, and follow it: striuing with all your powers to grow vp iiEph. 4. 13.Eph 4:13to a perfect man, vntounto the measure of the stature of the fulnesse of Christ.

And to Iesus the Mediator of the new Couenant, and to the bloud of sprinkling, that speaketh better things then that of Abel. We hauehave considered the glory of the Citie, the felicity of the Citizens; we are lastly come to the Mediator, who brings both these together, and without whom they p. 148had beene euerlastingly asunder. We are all by nature belonging not to Mount Sion, but to the valley of Hinnon: not to the celestiall Ierusalem, but to the infernall Babylon: not to the society of glorious Angels, but of afflicting Deuils: not to the Church of the first borne, but to the assembly of abortiue reprobates: wee had no reference to God as a kinde Father, but as a seuere Iudge: not to iust spirits made perfect from sinne, but to lost spirits made perfect in sinne. Thus were wee by nature, but Iesus hath brought vsus to Mount Sion, &c. How blessed a thing will it be to come vntounto this Iesus! It was Saint Augustines speciall wish, to hauehave seene Christ in the flesh. If there were such cōfort in seeing Christ humbled, if such admiration in seeing him transfigured, what ioy is it to behold him in heauen glorified! How glorious a matter do some thinke it to stand in the Court of an earthly Prince, to receiue a gracious looke, to heare a royall word, or to bee commanded some honourable seruice! what is it then to stand in the Court of heauen, to hauehave the King of Kings speake peaceably to vsus, to behold our Lord Iesus crowned with that immortall Diadem, to sing his prayses as free from flattery, as from inconstancy, and to liue in that Paradise for euer! Vbicunque fueris Domine Iesu: wheresoeuer thou art O blessed Sauiour, giuegive vsus no more happinesse then to be with thee. If thou be in the earth, wee will trauell day and night to come to thee; if on the sea, with Peter we will swimme to thee: if on the Crosse, we will stand weeping by thee: if riding in triumph, we will sing Hosanna to thee: if transfigured on Tabor, we will bee rauished with thee: but if sitting in thy heauenly Throne, how blessed euen to looke vponupon thee! It is his kkIohn 17. 24.John 17:24will, that we should be with him where he is, and behold his glory. Wee are now come to him by a coniunction mysticall, wee shall then hauehave a vicinity locall, and eternall.

The Mediator, not a Mediator, but The, That Mediator, p. 149that onelyonly one. ll1. Tim. 2. 5.1 Tim 2:5For there is one God, and one Mediator betweene God and men, the man Christ Iesus. God was angry, man was guiltie, Christ is the Mediator betwixt them: who being God, could satisfie God, and beeing man, could suffer for man. We are lost, and desire something to recouer vsus: what shall that be? Mercy? No, God is iust: he that hath offended must be punished. Shall it be Iustice? No, we hauehave need of mercy: that he who hath offended might be spared. Here, to be so merciful as not to wrong his iustice, to be so iust as not to forget his mercy; there must be a Mediator. This must not be the world, that was Gods owne before, he made it: not Angels, for they are engaged for their owne creation; and being finite, cannot satisfie an infinite Maiestie by infinite punishment for infinite sinnes.

Gods Sonne must doe it: now if hee come to satisfie for pride, he must put on humilitie: if for rebellion, he must put on obedience: if for stubbornnesse, he must put on patience: he must serue if he will deserue: this God alone cannot doe: if to die, he must be mortall, this onelyonly God cannot be. Therefore this Mediator is made man, to be himselfe bound; as he is GOD to free others that are bound. Man to become weake, God to vanquish. Man to die, God to triumph ouer death. This is that sacred Ladder, whose top in heauen reaching to the bosome of God, expresseth his Diuinitie: & his foote on earth close to Iacobs loynes, witnesseth his Humanitie. We are bankrout debters, God is a sure Creditor, Christ sets all on his score. We are ignorant Clients, God is a skilfull Iudge, Christ is our Aduocate to plead our cause for vsus. God is a iust Master, we are vnfaithfull, vnfruitfull, vnprofitable seruants, this Mediator takes vp the matter betweene vsus.

Of the new Couenant. For Moses may seeme to be a Mediator of the Old Couenant. mmDeut. 5. 5.Deut 5:5I stood between the Lord and you at that time, to shew you the Word of the Lord. This p. 150Mediatorship of the New couenant is a high office, competible to none but the Lord Iesus. Who should appeare betweene a iust God, and sinfull men; but he that is mortall with men, and iust with God? It is a Couenant, for there is something agreed on both sides: we couenant to belieue, and God to forgiue. A New couenant; there was cold comfort for vsus in the old. A man reading, Fac hoc et vines, Doe this and thou shalt liue: thinks of it as if he were bidden to catch a starre from the firmament, & take it for his labour. But in the New, Crede et vine; belieue & liue for euer. The condition on mans part is belieuing, the couenant on Gods part is Sauing. Now, though it be true, that it is as easie for man of himselfe to fulfill the Law, as it is to belieue the Gospel, yet the New couenant, Dat credere, giues a man power to belieue: for faith is the faire gift of God. Praecipit non adiuvat Lex, offert et affert Euangelium. The Law giues commandement, but not amendment: the Gospel brings saluation to our hearts, & our hearts to saluation. As it chargeth vsus, so it aydeth vsus. As this Mediator giues Fidem quam credimus, the faith which we belieue, mercy and remission: so also Fidem qua credimus, the faith whereby we belieue, grace to apprehend this mercy. nnHeb. 8. 6.Heb 8:6Christ hath obtained a more excellent ministery, by how much also he is the Mediator of a better Couenant, which was established vponupon better promises.

Briefely here consider the excellencie of this New and Euangelicall Couenant, aboue the Old and Legall. In the beginning God made man righteous: for he created him ooGene. 1. 27.Gen 1:27in his owne Image, which the Apostle saies ppEphe. 4. 24.Eph 4:24consisted in righteousnesse and the holinesse of truth. But man soone defaced this goodly and godly picture. qqEccl. 7. 29.Eccl 7:29This I hauehave found, that God made man righteous, but he sought out many inuentions; waves to make himselfe wicked and wretched. Hence it followed that our restitution was a greater work then our constitution. The house was with more ease built vp new, then repaired being old and ruinous. That p. 151was done per verbum enuntiatum, this per verbum annuntiatum. There he spake the word, and all things were created: here the rrIohn 1. 14.John 1:14Word was made flesh: Fecit mira, tulit dira: passus dura verba, duriora verbera. There it was done by saying, Dic verbum tantùm: here by doing, yea by dying: suffering grieuous words, more grieuous wounds: Factus in terris, fractus in terris. There all begun in Adam, who was Terrae filius, a sonne of the earth: here all in Christ, who is Coeli Dominus, the Lord of Heauen. Spirituall life is better then naturall, firmer, surer. There man had onelyonly a power to stand, but with it a power to fall, according to his owne pleasure: heere he hath a certaintie of inseparable coniunction to Christ. He so stands as neuer to fall, so liues as neuer to die, so is loued as neuer to bee hated. There Adam and Eue were married to propagate filios carnis, children of the flesh: heere Christ is married to his Church, to beget filios spirituales, children in the Spirit: and that with a bond neuer to be diuorced. Thus at first God commanded that to exist, which was not before: now he makes one contrary to be changed into another: flesh into spirit, darknesse into light, corruption into holinesse: greater miracles, then changing stones into bread; Dignus vindice nodus, a knot worthy the finger of God to vntie. Here is the wonderfull worke of the New Couenant: we were made Ex spirituoris, redeemed ex sanguine cordis: created by the breath of Gods mouth, but saued by the bloud of his heart. Therefore not sixe Cherubims as in the vision of Esay, nor foure and twenty Elders, as in the Reuelation of Iohn; but a royall Armie of heauenly souldiers were heard praysing GOD at the birth of Iesus Christ.

In summe, there is but one Mediator of the New Couenant: neither Saint nor Angel hath any part in this dignity. Melancth. Idem est multos Deos fingere, ac sanctos mortuos inuocare: to worship old Saints, is to make new Gods. He that shall pray to dead men, dishonours the liuing p. 152Mediator. Saint Paul saith expresly, ss1. Tim. 2. 5.1 Tim 2:5There is one God, and one Mediator betweene God and men, the man Christ Iesus. Whence it is manifest, that it is the same blasphemous presumption to make moe Mediators then one, that to make moe Gods then one. Heere the Romanists distinguish; Christ is the sole Mediator of Redemption, not of Intercession. Opus est mediatore ad mediatore Christum. VVee must hauehave a Mediator of intercession to this Mediator of redemption. A blind answere: for Paul directly there speakes of prayers and Intercession. ver. 1. &c. But say they, Our prayers are to be made to God alone, tanquam per cum implenda; because our desires are fulfilled onelyonly by him: but vntounto the Saints, tanquam per eos impetranda; because they are obtained by them. As if Christ were so busie that hee could not tend to heare vsus: or so stately, that hee vvould not bend to heare vsus: or so vniust, as to deny his owne Venite, and not to performe his promise; ttMat. 11. 28.Matt 11:28Come vntounto me all that labour.

We oppose against them that comfortable saying of S. Iohn. uu1. Ioh. 2. 1.1 John 2:1If any man sinne, we hauehave an Aduocate with the Father, Iesus Christ, the righteous. They answere, Indeed Christ is our chiefe Aduocate, Saints and Angels secondary or subordinate Aduocates. But the word Aduocate is borrowed of the Lawyers, & signifies him only that doth plead the iustice of his clients cause. A stranger in the court may become a petitioner to the Iudge, & intreat fauor for the person guilty: but Aduocates are Patrons & Proctors of their Clients. Angels in heauen, & Saints on earth, are suitors in our behalfe to God: but Christ alone is our Aduocate. And vponupon good cause, for who but he can so well plead his own righteousnes whereby he hath iustified vsus? Therefore the Apostle calls him there our Propitiation: he that wil be our Aduocate, must also be our Propitiation: no Saints or Angels can be a Propitiation for vsus; therefore no Saints or Angels can be our Aduocates. Augustine sayes, that if S. Iohn had offered himselfe to this office, he had p. 153not been Apostolus, sed Antichristus.

We obiect further Christs promise. aaIohn 16. 23.John 16:23Whatsoeuer you shall aske the Father in my Name, he will giuegive it you. Not in Maries, or Peters, but in my Name. Bellarmine answers, that there may be a Mediator between disagreeing parties three waies. 1. By declaring who hath the wrong: and so there is no controuersie; for all agree that GOD is the party grieued. 2. By paying the Creditor for the Debter; so Christ is alone Mediator. 3. By desiring the Creditor to forgiue the Debter; and in this sense, he saies Angels and Saints are Mediators. But this distinction is no other then Bellarmines mincing; who indeed seemes to be ashamed of the blasphemous phrases in their Missals. As Maria mater gratiae: Sancte Petre miserere mei, salua me, &c. These, saith he, are our words, but not our meanings; that Mary or Peter should conferre grace on vsus in this life, or glory in the life to come. Yet both their Schoole and Practice speakes more. For Aquin sayes, our prayers are effectuall by the merits of Saints; & that Christs intercession is gotten by the patronage of Apostles, by the interuention of Martyrs, by the bloud of Becket, and merits of all Saints. And the practice of the people, is to hold Angels and Saints immediate Mediators, able to satisfie and saue. But as one hath well obserued; if eueryevery Saint in the Popes Calender be receiued as a Mediator, we shall worship vnknowne men, as the Athenians did vnknown gods. For the best Papists doubt whether there were euer any S. George, or S. Christopher.

But say they, The Virgin is a knowne Saint: she can and may by the right of a Mother command her Sonne Bon….Christ. Their whole Church sings, O foelix puerpera, nostra p…ans scelera, inre matris impera. And Maria consolatio infirmorum, redemptio captiuorum, liberatio damnatorum, salus uniuersorum. They hauehave giuen so much to the Mother, that they hauehave left nothing for the Sonne. Ozorius the Iesuite saies, Caput gratiae Christus, Maria collū: Christ p. 152duplicate page p. 153duplicate page p. 154is the Head of grace, but Mary is the Neck: no grace can come from the head, but it must passe through the necke. They inuocate her their Aduocate: but of Christs mediation the medium or better halfe is taken from him: as if he were still a child, in subiection to his Mother. But as he is Mariae filius, so he is Mariae Dominus: the Sonne and the Lord of his Mother. Therefore the first words that we read Christ euer spake to his Parents, were rough, and by way of reproofe. According to Saint Luke, these were his first: bbLuke 2. 49.Luke 2:49How is it that yee sought mee? Wist yee not that I must be about my Fathers busines? According to Saint Iohn more sharply, ccIohn 2. 4.John 2:4Woman, vvhat hauehave I to doe vvith thee? Quanquàm locuta est iure matris, tamen duriter respondet. Where was then their Monstra te esse Matrem? Though at the commaund of his Mother he spake, yet hee spake roughly. Whereas Gods kingdome consists of his Iustice and Mercy; the Papists attribute the greatest part, which is his Mercy, to Mary: making her, as one noted, the Lady high Chancelour, & Christ as it were the Lord chiefe Iustice. As we appeale from the Kings-Bench barre to the Chancerie, so a Papist may appeale from the Tribunall of God to the Court of our Lady. So they make her Domina fac totum: when one flatteringly wrote of Pope Adrian; Traiectum plantauit, Louanium rigauit, Caesar autem incrementum dedit. Traiectum planted, Louaine watered, but the Pope gaue the increase: one wittily vnderwrites; Deus interim nihil fecit; God did nothing the while. So if Mary be the comfort of the weake, the redeemer of captiues, the deliuerer of the damned, the saluation of all, the Aduocate of the poore, the Patronesse of the rich; then sure Christ hath nothing to doe. No beloued; Abraham is ignorant of vsus, the blessed Virgin knowes vsus not; but the Lord Iesus is our Redeemer. Prayer is not a labour of the lippes onelyonly, but an inward groning of the spirit, a powring out of the soule before God. Now Saints and Angels vnderstand not the heart: it is ddPsalm 7. 9.Ps 7:9the righteous God p. 155that tryeth the heart and the reynes. Christ is the master of all Requests in the Court of Heauen, there needs no porter nor waiter. It is but praying, Lord Iesus come vntounto me: and he presently answeres, I am with thee. Heare mee O Christ, for it is easie to thy power, and vsuall to thy merciemercy, and agreèable to thy promise. O blessed Mediator of the new Couenant, heare vsus.

To the bloud of sprinkling. Aspersionis, Hebraico more pro asperso. Two things are implyed in the two words; Sacrificium and Beneficium. Bloud, there is the sacrifice of Sprinkling, there is the benefite.

To the bloud. To speake properly, it is the death of Christ that satisfies the Iustice of God for our sinnes: and that is the true materiall cause of our redemption. Yet is this frequently ascribed to his bloud. eeHebr. 9. 14.Heb 9:14The bloud of Christ purgeth the Conscience from dead works. ffIoh. 19. 34.John 19:34Out of his pierced side came forth bloud and water. As God wrote nothing in vaine, so what he hath often repeated, hee would hauehave seriously considered. Non leuiter praetereat lectura nostra, quod tam frequenter insculpsit Scriptura sacra. There are some reasons why our saluation is ascribed to CHRISTS bloud.

1. Because in the bloud is the life. ggGen. 9. 4.Gen 9:4Flesh with the bloud therof, which is the life therof, you shall not eat. Leu. 17. 14. The soule of a beast is in the bloud, and in the bloud is the life of eueryevery reasonable creature on earth. The effusion thereof doth exhaust the vitall spirits, and death followes. In Christs bloud was his life; the shedding of that was his death: that death by the losse of that bloud is our redemption.

2. Because this bloud answeres to the types of the legall sacrifices. This our Apostle exemplifies in a large conference. hhHeb. 9. 18. &cHeb 9:18The first Testament was not dedicated without bloud. Moses sprinkling the booke and all the people, sayd, This is the bloud of the Testament. Almost all things are by the Law purged by bloud, and without shedding of bloud is no p. 156remission. No reconciliation, no remission without bloud. All directed vsus to this Lambe of GOD, whose bloud onelyonly vindicates vsus from eternall condemnation. Not that the bloud of a meere man could thus merite; but of that man who is also God: therefore it is called the iiActs 20. 28.Acts 20:28Bloud of God.

3. Because bloud is fitter for applyment to the heart of man; who is so weake in apprehension that GOD is faine to lead him as it were by the senses? Not that there is a necessary receiuing of Christs materiall bloud by euerie one that shall be saued: so it might sprinkle vponupon the souldiers that crucified him, who yet might go to hell. But it is receiued Mentaliter & Sacramentaliter; there is a mentall and a sacramentall application. Thus wee are said to drink his bloud, that receiue it spiritually by faith. The Papists in their opinion are fed orally with the very materiall bloud of Christ: but then surely none of them can goe to hell; for hee that eates the flesh, and drinkes the bloud Iohn 6.John 6of the Sonne of Man, hath eternall life. But now the Priests, for feare belike lest too many of the people should be saued, and so Purgatory the Popedomes pillar be quite ouerthrowne, hauehave taken away the Cup from them; and turned Christs Bibite omnes into Bibite non omnes; Drinke ye all, into drinke ye onelyonly Priests, not the rest. When they had giuen this bloud so high an honor, they thought it too good for the common sort. First they said, it is really in the Cup; there they gaue it too much: then they tooke it from the people, there they gaue them too little. First they strained it, and then they restrained it. But they answere, the people hauehave this bloud in the bread; for that is flesh, and can there be flesh without bloud? If so, why then doe themselues take the Cup? Eyther it is necessary for the people, or superfluous for the Priests. Vnlesse they value a Clergy mans soule at a higher rate then a Laymans: as if Christs bloud were not shed for the one, so well as for the other.

p. 157But to let goe their sacrilegious absurdities, let vsus content our selues spiritually to receiue this bloud, shed for vsus, and communicated to vsus. This bloud is ready for application, if our hearts be ready for apprehension. To vsus it is, though not elementally, yet alimentally profitable. There is a bloud that nourisheth, as the Pelican her young ones with her owne bloud; Christ so feedes our soules to saluation with this bloud. There is a bloud that mollifies; as the warme bloud of a goate softens the Adamant: wee hauehave obdurate hearts if Christs bloud cannot melt them. There is a bloud that purgeth as the Kids; so the kk1. Iohn. 1. 7.1 John 1:7bloud of Christ cleanseth vsus from all sinne. There is a bloud that colours, as the Deeres; so doth Christs bloud giuegive a pure colour to his Church; Thou art all faire my louelove. llReu. 7. 14.Rev 7:14These are they which hauehave washed their robes, and made them white in the bloud of the Lambe. This bloud is Semen vitae, substantia gratiae, fundamentum iustitiae, aedificium meriti, magna charta coeli. A fluxe of bloud in the head is stanched by opening a veine in the foote: but here to saue all the members from bleeding to death, bloud must be drawne from the Head. As Eue came out of Adams side sleeping, so the Church is taken out of Christs side bleeding. Thus God disposed it in mercy; Ut effundatur sanguis Christi, ne confundatur anima Christiani: that Christs bloud should be spilt, to saue our soules from spilling.

Of Aspersion; in relation to the typicall maner. mmExod. 24. 8.Exod 24:8Moses tooke the bloud, and sprinkled it on the people. To this alludes Paul here; and Peter calling it nn1. Pet. 1. 2.1 Pet 1:2the sprinkling of the bloud of Iesus Christ. In the Passeouer the dores were sprinkled with the bloud of the Paschall Lambe; and the destroying Angell passed ouer them. All those whom the eternall iudgement shall passe ouer, must hauehave their hearts thus sprinkled. We hauehave many spots, had need of many droppes. For a spot of auarice a drop of this bloud: for a spot of lust a drop of bloud: for a spot of drunkennesse a drop of bloud: for a spot of oppression a great drop of p. 156duplicate page p. 157duplicate page p. 158bloud: for the wounds and gashes of oathes, execrations, blasphemies, many drops of bloud to stanch them. Yea we are not onelyonly sinners, but saith Micah, Sinnes: therefore must be sows'd and drench'd in this bloud, that wee may be be cleane.

That speaketh better things then that of Abel. This is a Metaphor, to shew the force of Christs bloud, so preuailing with God as if it had a tongue. The comparison is between Abels bloud and Christs: now Abels is said to cry; ooGen. 4. 10.Gen 4:10The voyce of thy brothers bloud cryeth vntounto mee from the ground. Clamitat in coelum vox sanguinis. So Christs bloud is said to speake; Quot vulnera, tot voces; so many wounds, so many words.

There is great respondence of Christ to Abel. Abel was slaine by his brother, Christ by his brethren; the voice of the Iewes was Crucifie him. Abel was slaine because he sacrificed; Christ was slaine that he might be sacrificed. Cain enuied Abel because he was accepted; the Iewes hated Christ because hee was good. Abel might say to his brother; For my sacrifice dost thou kill me? Christ did say to the Iewes; For which of my good workes doe you stone mee? Abel was so slaine, that his bloud was aboundantly shed, and that in many places; for it is said Vox sanguinum; the voice of blouds. So Christs bloud was let out with thornes, scourges, nailes, speare. As Cain sustained a threefold punishment; he was cursed in his soule, a vagabond on earth, vnprosperous in his labours. So are the Iewes plagued; they hauehave no place they can call their owne; when they hauehave heaped vp riches, some other takes them away; they cannot see their owne City but they must pay for it; they are cursed in their obstinate blindnesse: thus according to their owne request, the bloud of Christ is vponupon them and vponupon their children.

But now Christs bloud speakes better things: Abels cryed vindictam, Christs speakes misericordiam. That, Lord see and reuenge; this, Father, forgiue them, they know p. 159not what they doe. God hath an eare of mercy, so well as of Iustice. If he heard that bloud speaking for confusion, then he will heare this speake for remission. If hee heard the Seruant, he will much rather heare the Sonne: if he heard the seruant for spilling, hee will much more heare the Sonne for sauing. Postula à me, saith God to his Son: ppPsal. 2. 8.Ps 2:8Aske of me, and I will giuegive thee: the Father will deny the Sonne nothing. Thus hath he saued vsus Prece & Pretio, by his bloud, and that a speaking bloud: if that bloud speake for our safetie, nothing shall confound vsus. Now the bloud of this Mediator our Lord Iesus speake for vsus to the Father of mercy, that the Holy Ghost may seale vsus vp to eternall redemption. To whom, three persons, one blessed God, be praise for euer.

Amen.