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A PEARLE For a Prince. MARKE. 16.16. He that beleeueth and is Baptized, shall bee saued, but hee that beleeueth not, shall be damned.
A PEARL For a Prince. MARK. 16.16. He that Believeth and is Baptised, shall be saved, but he that Believeth not, shall be damned.
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THis Chapter containeth three principall parts.
THis Chapter Containeth three principal parts.
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In the first wee haue the resurrection of our blessed Sauiour witnessed by women, by an Angell, by three seuerall apparitions:
In the First we have the resurrection of our blessed Saviour witnessed by women, by an Angel, by three several apparitions:
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In the second wee haue the Apostles Mission in their great Ambassage; In the third Christs glorious Ascension into Heauen.
In the second we have the Apostles Mission in their great Ambassage; In the third Christ glorious Ascension into Heaven.
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In the second part there are foure principall point• obseruable. First, To whom the Apostles were sent. Secondly, What to doe.
In the second part there Are foure principal point• observable. First, To whom the Apostles were sent. Secondly, What to do.
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Thirdly, The effects of their labour. Fourthly, The signes that should follow in those that did beleeue.
Thirdly, The effects of their labour. Fourthly, The Signs that should follow in those that did believe.
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The two first are contained in the fifteenth verse. The last in the seuenteenth and eighteenth. The third is my text.
The two First Are contained in the fifteenth verse. The last in the Seventeenth and eighteenth. The third is my text.
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Where wee see the twofold effect of preaching laied downe in two Propositions: The first containing a Promise, the second a Threat. In the promise we may obserue two things: First, to whom it is made? Secondly, what it is? As if it should haue said in more wordes thus, Hee (that is) whosoeuer, bee he, Iew or Graecian, young or olde, bond or free, rich or poore, man or woman that beleeueth (that is) that vnderstandeth,
Where we see the twofold Effect of preaching laid down in two Propositions: The First containing a Promise, the second a Threat. In the promise we may observe two things: First, to whom it is made? Secondly, what it is? As if it should have said in more words thus, He (that is) whosoever, be he, Iew or Grecian, young or old, bound or free, rich or poor, man or woman that Believeth (that is) that understandeth,
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and vnderstanding assenteth to, and assenting, applieth to himselfe the message that you bring, and is baptized, (that is) that doth manifest the truth of his faith by the vse of the meanes for the confirmation of the same,
and understanding assenteth to, and assenting, Applieth to himself the message that you bring, and is baptised, (that is) that does manifest the truth of his faith by the use of the means for the confirmation of the same,
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or doth obserue conscionably those things that I command (Baptisme being a part for the whole) or is indeed (not onely with outward water) baptized into the name of the Father, the Sonne and the Holy Ghost, is truely baptized by the new birth of the water of regeneration, and the renewing of the Holy Ghost, is made conformable to his death, and doth know him,
or does observe Conscionably those things that I command (Baptism being a part for the Whole) or is indeed (not only with outward water) baptised into the name of the Father, the Son and the Holy Ghost, is truly baptised by the new birth of the water of regeneration, and the renewing of the Holy Ghost, is made conformable to his death, and does know him,
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and the power of his resurrection, and the fellowship of his sufferings. Such bee they, of what nation, condition, sex, or age soeuer:and the power of his resurrection, and the fellowship of his sufferings. Such be they, of what Nation, condition, sex, or age soever:
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shall bee saued, that is, shall assuredly receiue all the good things that doe concerne soule and bodie, this life,shall be saved, that is, shall assuredly receive all the good things that do concern soul and body, this life,
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and that which is to come; Grace heere, and Glorie hereafter. And thus the instructions doe naturally arise.
and that which is to come; Grace Here, and Glory hereafter. And thus the instructions do naturally arise.
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First, from that the promise is made indefinitely, to euery one: hee that beleeueth. The doctrine is,
First, from that the promise is made indefinitely, to every one: he that Believeth. The Doctrine is,
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That all the Priuiledges and Promises that appertaine to beleeuers, doe indifferently stretch to euery one aswell as to any one. That all the Privileges and Promises that appertain to believers, do indifferently stretch to every one aswell as to any one.
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The truth of this may appeare by many testimonies of Scripture, of which sort are these following:
The truth of this may appear by many testimonies of Scripture, of which sort Are these following:
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But as many as receiued him, to them gaue hee the priuiledge to become the sonnes of God, But as many as received him, to them gave he the privilege to become the Sons of God,
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euen to as many as beleeued in his name. even to as many as believed in his name.
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And So God loued the world, that hee gaue his onely begotten Sonne, that whosoeuer beleeueth in him, should not perish, but haue euerlasting life.
And So God loved the world, that he gave his only begotten Son, that whosoever Believeth in him, should not perish, but have everlasting life.
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In the first, you see, as many as, twise repeated: in the later, whosoeuer, which extendeth to all.
In the First, you see, as many as, twice repeated: in the later, whosoever, which extendeth to all.
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The reason is, to shew Gods equalitie and his impartiall dealing with the sonnes of men:
The reason is, to show God's equality and his impartial dealing with the Sons of men:
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which Peter tooke notice of, where he said:
which Peter took notice of, where he said:
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Of a truth, I perceiue that God is no accepter of persons, but in euerie nation, such as feare him, Of a truth, I perceive that God is no accepter of Persons, but in every Nation, such as Fear him,
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and worke righteousnesse, are accepted with him. and work righteousness, Are accepted with him.
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Seeing then that the promises of God doe belong to all, aswell as to any beleeuer:
Seeing then that the promises of God do belong to all, aswell as to any believer:
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Wee may learne, to be followers of God, as deare children.
we may Learn, to be followers of God, as deer children.
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The Magistrate may hence learne, to iudge impartially, to execute iudgement, without respect of persons, to deale vprightly, betweene the rich,
The Magistrate may hence Learn, to judge impartially, to execute judgement, without respect of Persons, to deal uprightly, between the rich,
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and poore, the bond, and free. Hereby hee shall draw neere to God, and be most like him:
and poor, the bound, and free. Hereby he shall draw near to God, and be most like him:
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he is no respecter of persons, he not onely offereth, but bestoweth saluation vpon all sorts indifferently.
he is no respecter of Persons, he not only Offereth, but bestoweth salvation upon all sorts indifferently.
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Let such call to minde that worthy example of good Iehosaphat, who said to the Iudges, Take heede what you doe:
Let such call to mind that worthy Exampl of good Jehoshaphat, who said to the Judges, Take heed what you do:
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for you iudge not for man, but for the Lord, who is with you in the Iudgement:
for you judge not for man, but for the Lord, who is with you in the Judgement:
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Wherefore now let the feare of the Lord bee vpon you, take heed and doe it,
Wherefore now let the Fear of the Lord be upon you, take heed and do it,
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for there is no iniquitie with the Lord our God, nor respect of Persons, nor taking of gifts. for there is no iniquity with the Lord our God, nor respect of Persons, nor taking of Gifts.
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The Minister hath hence an Instruction to inuite all to the Supper of the Lambe. Christ sayth, Come vnto me all yet that trauell, and are heauie laden.
The Minister hath hence an Instruction to invite all to the Supper of the Lamb. christ say, Come unto me all yet that travel, and Are heavy laden.
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And againe, If any man thirst, let him come vnto mee and drinke. And the Spirit and the Bride say.
And again, If any man thirst, let him come unto me and drink. And the Spirit and the Bride say.
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Come And let him that is athirst, come. And let him that heareth, say, Come. And whosoeuer will, let him take the water of Life, freely. Come And let him that is athirst, come. And let him that hears, say, Come. And whosoever will, let him take the water of Life, freely.
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So Isaiah, Ho, euery one that thirsteth, come yee to the waters.
So Isaiah, Ho, every one that Thirsteth, come ye to the waters.
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All may learne, not to haue the Faith of our Lord Iesus Christ, the Lord of Glorie, with respect of Persons. All may Learn, not to have the Faith of our Lord Iesus christ, the Lord of Glory, with respect of Persons.
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Secondly, this reproueth the practise of those Magistrates, that regard mens persons in iudgement, fauouring some for their riches,
Secondly, this Reproveth the practice of those Magistrates, that regard men's Persons in judgement, favouring Some for their riches,
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and oppressing others that are but of mean estate. Herein they differ from God, and do manifestly discouer thēselues not yet to be his.
and oppressing Others that Are but of mean estate. Herein they differ from God, and do manifestly discover themselves not yet to be his.
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Also such Ministers are reproued as flatter the rich, and fawne vpon the mightie, but scorne the weake, and despise the poore.
Also such Ministers Are reproved as flatter the rich, and fawn upon the mighty, but scorn the weak, and despise the poor.
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These swarme in all parts where the Gospell is preached:
These swarm in all parts where the Gospel is preached:
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Not onely amongst those of Babels side, but also euen here amongst vs. Yea those that are so conuersant about Touch not, Taste not, Handle not, these that would bee reformers of others, are herein most irreformed thēselues.
Not only among those of Babels side, but also even Here among us Yea those that Are so conversant about Touch not, Taste not, Handle not, these that would be reformers of Others, Are herein most irreformed themselves.
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Oh, fearefull is the condition of such: surely the Lord neuer sent them;
O, fearful is the condition of such: surely the Lord never sent them;
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or if they say he did, they must proue it, by that they haue such a commission, as Christ himselfe neuer had.
or if they say he did, they must prove it, by that they have such a commission, as christ himself never had.
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He professeth himselfe to be sent to the poore: and hee reioyceth, that The poore receiued the Gospell:
He Professes himself to be sent to the poor: and he rejoices, that The poor received the Gospel:
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that babes vnderstood that which the rich and wise were ignorant of. The people of least esteeme were his chiefe followers. that babes understood that which the rich and wise were ignorant of. The people of least esteem were his chief followers.
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Here also by this, are discouered the darke courses of such as, dare impudently to affirme, that women haue no soules:
Here also by this, Are discovered the dark courses of such as, Dare impudently to affirm, that women have no Souls:
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and that seruants, are of no esteeme with God; or that children, shall bee damned. Albeit the very naming such things, is grieuous to an honest heart:
and that Servants, Are of no esteem with God; or that children, shall be damned. Albeit the very naming such things, is grievous to an honest heart:
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yet wee will a little touch these, for satisfaction of any poore ignorant soule.
yet we will a little touch these, for satisfaction of any poor ignorant soul.
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Such might read of Sara, that she is termed a holy woman, yea, the mother of faithfull women:
Such might read of Sarah, that she is termed a holy woman, yea, the mother of faithful women:
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Of Priscilla, famous for knowledge and practise, for knowledge, able to instruct learned Apollos, for practise, readie to lay downe her life for Paul. There is also an elect Ladie,
Of Priscilla, famous for knowledge and practice, for knowledge, able to instruct learned Apollos, for practise, ready to lay down her life for Paul. There is also an elect Lady,
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and her elect Sister, & many other women, whose names are registred in the Booke of Life.
and her elect Sister, & many other women, whose names Are registered in the Book of Life.
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For seruants, besides the Apostles mentiō of seruants, where he writeth to none but Saints, Onesimus being a seruant, hath such a title giuen him, as no reprobate euer had
For Servants, beside the Apostles mention of Servants, where he Writeth to none but Saints, Onesimus being a servant, hath such a title given him, as no Reprobate ever had
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As for children, it is euident also in the Gospell, by our Sauiours behauiour toward them, his speeches of them, his promises to them and such as they are;
As for children, it is evident also in the Gospel, by our Saviour's behaviour towards them, his Speeches of them, his promises to them and such as they Are;
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that it is without controuersie, they are within the Couenant, and the promise extends euen as farre as them also.
that it is without controversy, they Are within the Covenant, and the promise extends even as Far as them also.
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To conclude this point, Paul professeth himselfe, A debter both to Greekes, and to the Barbarians, both to the wise, and to the vnwise.
To conclude this point, Paul Professes himself, A debtor both to Greeks, and to the Barbarians, both to the wise, and to the unwise.
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And the Holy Ghost hath testified, that in Christ there is neyther Iew, nor Greeke, circumcision nor vncircumcision, Barbarian, Scithian, bond nor free:
And the Holy Ghost hath testified, that in christ there is neither Iew, nor Greek, circumcision nor uncircumcision, Barbarian, Scythian, bound nor free:
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but Christ is all, and in all. but christ is all, and in all.
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Lastly, this serueth for the comfort of all that eyther desire Christ, or alreadie haue obtained the possession of him.
Lastly, this serveth for the Comfort of all that either desire christ, or already have obtained the possession of him.
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It is as a shield, for the one, and a great incouragement, for the other, when Satan shall labour to discourage, or affright.
It is as a shield, for the one, and a great encouragement, for the other, when Satan shall labour to discourage, or affright.
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Desirest thou to come to Christ? and doth Satan tell thee, it belongeth not to thee,
Desirest thou to come to christ? and does Satan tell thee, it belongeth not to thee,
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and that because of thy nation, age, or condition? Thou maist holdly tell him, that God inuites all, therefore thee, aswell as another.
and that Because of thy Nation, age, or condition? Thou Mayest holdly tell him, that God invites all, Therefore thee, aswell as Another.
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Art thou in Christ? and would Satan cause thee to doubt of any thing that concernes the life to come,
Art thou in christ? and would Satan cause thee to doubt of any thing that concerns the life to come,
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or distrust for this life? Thou maiest boldly say, The promises runne indifferently to all beleeuers: Thou art a beleeuer: therefore to thee.
or distrust for this life? Thou Mayest boldly say, The promises run indifferently to all believers: Thou art a believer: Therefore to thee.
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Thus hauing concluded the first point, That the promi•es of God doe stretch to euery beleeuer as well as to any, Wee see in the next place from the restraint, Hee that beleeueth:
Thus having concluded the First point, That the promi•es of God do stretch to every believer as well as to any, we see in the next place from the restraint, He that Believeth:
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That the Promises of God doe extend to none but those that are beleeuers. So we see in the forecited Scriptures.That the Promises of God do extend to none but those that Are believers. So we see in the forecited Scriptures.
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But as manie as receiued him, to them gaue he the right to become the sonnes of God. But as many as received him, to them gave he the right to become the Sons of God.
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To them, and to none but them.
To them, and to none but them.
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So also in another place, The Gospell of Christ, is the Power of God vnto saluation, to euery one that beleeueth. So also in Another place, The Gospel of christ, is the Power of God unto salvation, to every one that Believeth.
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And, So God loued the World, that hee gaue his onely begotten sonne, that whosoeuer beleeueth in him, should not perish, but haue euerlasting Life. Whosoeuer, is the extent: Whosoeuer beleeueth, the restraint.
And, So God loved the World, that he gave his only begotten son, that whosoever Believeth in him, should not perish, but have everlasting Life. Whosoever, is the extent: Whosoever Believeth, the restraint.
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The reason hereof is, Without Faith it is impossible to please God.
The reason hereof is, Without Faith it is impossible to please God.
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In Christ alone, God is well pleased. Hence it was, that Paul spake such excellent things of Faith, In christ alone, God is well pleased. Hence it was, that Paul spoke such excellent things of Faith,
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and so highly prized it, Thus hee esteemed all things but doung, that hee might winne Christ,
and so highly prized it, Thus he esteemed all things but dung, that he might win christ,
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and bee found in him, not hauing his owne righteousnesse, which was of the Law, but the righteousnesse which is of Faith. and be found in him, not having his own righteousness, which was of the Law, but the righteousness which is of Faith.
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And hence it is, that Faith hath so excellent titles and effects mentioned in holy Scripture.
And hence it is, that Faith hath so excellent titles and effects mentioned in holy Scripture.
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Seeing then that the promises of God are restrained onely to beleeuers:
Seeing then that the promises of God Are restrained only to believers:
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As thou desirest comfort by the promises of God, so must thou bee diligent in this search or inquisition.
As thou Desirest Comfort by the promises of God, so must thou be diligent in this search or inquisition.
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Neyther is it any ground of Comfort, that a man say, I haue Faith: or, I doe beleeue: as many presumptuously affirme.
Neither is it any ground of Comfort, that a man say, I have Faith: or, I do believe: as many presumptuously affirm.
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For some there are that beleeue the Scriptures, to bee true. The Deuils doe this, and more, they tremble.
For Some there Are that believe the Scriptures, to be true. The Devils do this, and more, they tremble.
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And it were fearefull to affirme, that they haue right to the promises of God.
And it were fearful to affirm, that they have right to the promises of God.
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Yea, it may bee, these haue attained such outward reformation, that they are readie to censure all that are not so forward, of Profanenesse,
Yea, it may be, these have attained such outward Reformation, that they Are ready to censure all that Are not so forward, of Profaneness,
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and all that are more forward, of singularitie.
and all that Are more forward, of singularity.
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These promise to themselues, that Abraham is their Father. There they doe begin, as did those that were taxed for it by Iohn Baptist. Of such beleeuers, I doe not speake. These promise to themselves, that Abraham is their Father. There they do begin, as did those that were taxed for it by John Baptist. Of such believers, I do not speak.
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For the difference betweene such and Infidels, is but this: Infidels not beleeuing at all, are sure of condemnation:
For the difference between such and Infidels, is but this: Infidels not believing At all, Are sure of condemnation:
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and these beleeuing as they doe, of a greater condemnation.
and these believing as they do, of a greater condemnation.
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Therefore not standing on the definition of Faith, we will rather consider of the ground where it is sowen,
Therefore not standing on the definition of Faith, we will rather Consider of the ground where it is sown,
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and of the companions that it hath. The ground wher Faith is sowen, is an humbled soule, a wounded spirit. or rent heart;
and of the Sodales that it hath. The ground where Faith is sown, is an humbled soul, a wounded Spirit. or rend heart;
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to such God giueth the grace of Faith, as are so prepared for it; such as hunger and thirst for it;
to such God gives the grace of Faith, as Are so prepared for it; such as hunger and thirst for it;
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such as mourne for it, to such, and to none but such, doth hee open a fountaine for sinne, and for vncleannesse.
such as mourn for it, to such, and to none but such, does he open a fountain for sin, and for uncleanness.
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Hereby then thou maist examine thy selfe:
Hereby then thou Mayest examine thy self:
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Hast thou sought to God with feare and trembling, as the Iailor did? Hast thou come with a pricked Conscience and cried, What must I doe to be saued? Hast thou felt thy soule sick with sinne? Hast thou beene pressed downe with the burden thereof? Hath thine heart melted within thee,
Hast thou sought to God with Fear and trembling, as the Jailor did? Hast thou come with a pricked Conscience and cried, What must I do to be saved? Hast thou felt thy soul sick with sin? Hast thou been pressed down with the burden thereof? Hath thine heart melted within thee,
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and thine eyes gusht out with tea•es, for thy sinnes?
and thine eyes gushed out with tea•es, for thy Sins?
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This wounded spirit, this sicke soule, this rent heart, this burdened Conscience, this is indeed the ground where GOD doth sow Righteousnesse, this is the man that shall reape in Mercie.
This wounded Spirit, this sick soul, this rend heart, this burdened Conscience, this is indeed the ground where GOD does sow Righteousness, this is the man that shall reap in Mercy.
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They onely that thus sowin teares, shall reape inioy. Thus much of the ground where Faith is sowen.They only that thus sowin tears, shall reap enjoy. Thus much of the ground where Faith is sown.
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Now of the companions that it hath;
Now of the Sodales that it hath;
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of these there are verie many, of which I will name some, especially those which are inseparable, or peculiar to true beleeuers.
of these there Are very many, of which I will name Some, especially those which Are inseparable, or peculiar to true believers.
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The first which I will name, is peace: That Peace which passeth all vnderstanding.
The First which I will name, is peace: That Peace which passes all understanding.
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This may bee illustrated by a quiet calme, after a great tempest, or a swo••e sleepe, This may be illustrated by a quiet Cam, After a great tempest, or a swo••e sleep,
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after a sharp sit of an ague. The second is Ioy. The Ioy of the Holy Ghost.
After a sharp fit of an ague. The second is Joy The Joy of the Holy Ghost.
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This is that which Peter calleth, Ioy vnspeakeable and full of glorie. This doth swallow all other ioyes, euen as the Sea doth swallow all other waters.
This is that which Peter calls, Joy unspeakable and full of glory. This does swallow all other Joys, even as the Sea does swallow all other waters.
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This may be illustrated by safetie, after great danger, or by great plentie, after much penurie or want.
This may be illustrated by safety, After great danger, or by great plenty, After much penury or want.
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The third is Loue out of a pure Heart. This extendeth to God, to our Neighbour. The third is Love out of a pure Heart. This extendeth to God, to our Neighbour.
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This Loue is expressed by our pliablenesse to doe his will, For this is the loue of God, that wee keepe his Commandements,
This Love is expressed by our pliableness to do his will, For this is the love of God, that we keep his commandments,
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and his Commaundements are not grieuous. To our Neighbours, To all; but especially to the houshold of Faith. and his commandments Are not grievous. To our Neighbours, To all; but especially to the household of Faith.
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To Gods children: This Loue is feruent: yea so feruent, as that wee can lay downe our liues for them. To God's children: This Love is fervent: yea so fervent, as that we can lay down our lives for them.
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This Loue stretcheth euen to Enemies. This can no Reprobate euer haue. A fourth may be boldnes: To cōfesse Christ before men. This Love Stretcheth even to Enemies. This can no Reprobate ever have. A fourth may be boldness: To confess christ before men.
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The righteous are bold as a Lion. This is an inseperable companion of true Faith. The righteous Are bold as a lion. This is an inseparable Companion of true Faith.
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This was in Daniel, in the three children, in Paul, in the other Apostles, in all the blessed Saints who haue died for the testimonie of Iesus.This was in daniel, in the three children, in Paul, in the other Apostles, in all the blessed Saints who have died for the testimony of Iesus.
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A fifth Patience to beare the Crosse, to endure tribulation, to suffer with Christ. This was euident in Iob, who is therefore proposed to beleeuers as a Patterne therof.
A fifth Patience to bear the Cross, to endure tribulation, to suffer with christ. This was evident in Job, who is Therefore proposed to believers as a Pattern thereof.
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But our perfect patterne is Christ Iesus, who endured the Crosse.
But our perfect pattern is christ Iesus, who endured the Cross.
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A sixth, a desire to bee euer with the Lord, to see him face to face.
A sixth, a desire to be ever with the Lord, to see him face to face.
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An earnest groaning to bee clothed vpon with our house, which is from Heauen, to be vnburthened of this bodie of death, and that as God is become the Father of our spirits, an earnest groaning to be clothed upon with our house, which is from Heaven, to be unburdened of this body of death, and that as God is become the Father of our spirits,
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so he would become the Father of bodies and spirits, That our vile bodies may bee changed, and fashioned like vnto the glorious bodie of our Lord Iesus Christ.
so he would become the Father of bodies and spirits, That our vile bodies may be changed, and fashioned like unto the glorious body of our Lord Iesus christ.
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A seuenth, is a holy waiting for the time of our dissolution, which may be termed Hope, and is so called by the Holy Ghost: We are saued by hope:
A Seventh, is a holy waiting for the time of our dissolution, which may be termed Hope, and is so called by the Holy Ghost: We Are saved by hope:
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and If wee hope for that we see not, we doe with patience wait for it
and If we hope for that we see not, we do with patience wait for it
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These are the Companions of true sauing Faith, & within the compasse of one of these all the rest may be couched.
These Are the Sodales of true Saving Faith, & within the compass of one of these all the rest may be couched.
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Hereby thou maist trie thy selfe.
Hereby thou Mayest try thy self.
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Hast thou beene troubled, and terrified with the sight of thy sinnes? And art thou now at Peace? Hast thou mourned? And dost thou reioyce? Hast thou hated God in his Word, in his Prophets,
Hast thou been troubled, and terrified with the sighed of thy Sins? And art thou now At Peace? Hast thou mourned? And dost thou rejoice? Hast thou hated God in his Word, in his prophets,
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or poore children? And dost thou delight in his Law, receiue his Prophets, because they are his Prophets;
or poor children? And dost thou delight in his Law, receive his prophets, Because they Are his prophets;
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delight in the Saints, because they are his children?
delight in the Saints, Because they Are his children?
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Hast thou bin greedie of reuenge, •nd readie to requite euill with euill? And dost thou loue thine enemies, blesse them that curse thee, doe good to them that hate thee, pray for them which despightfully vse thee,
Hast thou been greedy of revenge, •nd ready to requite evil with evil? And dost thou love thine enemies, bless them that curse thee, do good to them that hate thee, pray for them which despitefully use thee,
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& persecute thee? In a word, canst thou now desire, to ouercome their euill with good? & persecute thee? In a word, Canst thou now desire, to overcome their evil with good?
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Hast thou blushed to be seene at a Sermon, or reading the word, or in the companie of the poore Saints,
Hast thou blushed to be seen At a Sermon, or reading the word, or in the company of the poor Saints,
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or hast thou withdrawne thy selfe from the performance of any dutie for feare of persecution? And dost thou now resolue to doe whatsoeuer God commands,
or hast thou withdrawn thy self from the performance of any duty for Fear of persecution? And dost thou now resolve to do whatsoever God commands,
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and to suffer for not doing, that which he forbids?
and to suffer for not doing, that which he forbids?
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Hast thou beene impatient in crosses and readie to murmure? and art thou now able with alacritie to heare any thing, especially for the name of Christ?
Hast thou been impatient in Crosses and ready to murmur? and art thou now able with alacrity to hear any thing, especially for the name of christ?
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Hast thou feared death, and trembled at the time of dissolution? And is the day of death (now in thy esteeme) better then the day that thou wast borne? dost thou long for it, and thirst after it, as for the time of refreshing? Hast thou foolishly desired the day of the Lord in thy desperate passions? And canst thou now wait with Patience for the time of thy dissolution? Then maist thou take comfort to thy soule, that all the promises of God doe belong to thee, be thy nation, estate, s•x, or age, what it will.
Hast thou feared death, and trembled At the time of dissolution? And is the day of death (now in thy esteem) better then the day that thou wast born? dost thou long for it, and thirst After it, as for the time of refreshing? Hast thou foolishly desired the day of the Lord in thy desperate passion? And Canst thou now wait with Patience for the time of thy dissolution? Then Mayest thou take Comfort to thy soul, that all the promises of God do belong to thee, be thy Nation, estate, s•x, or age, what it will.
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But if thou find no such change, but that thou art the same thou wert euer,
But if thou find no such change, but that thou art the same thou Wertenberg ever,
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as thou wast borne, so thou hast liued, and excepting a little swimming knowledge in thy braine,
as thou wast born, so thou hast lived, and excepting a little swimming knowledge in thy brain,
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and colde performance of outward duties, thou findest no such singular thing? Doe not then deceiue thy selfe, thou art not that beleeuer, of the which I speake:
and cold performance of outward duties, thou Findest not such singular thing? Do not then deceive thy self, thou art not that believer, of the which I speak:
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to whom the promises d•e belong. Now hauing an eye to the text, againe we will see what more will arise.
to whom the promises d•e belong. Now having an eye to the text, again we will see what more will arise.
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Hee that beleeueth, and to baptized. Not to speake her•, of the substance of Baptisme, which is chiefly aimed at:He that Believeth, and to baptised. Not to speak her•, of the substance of Baptism, which is chiefly aimed At:
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but of the signe, which is also included.
but of the Signen, which is also included.
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Though the former might wel serue for the confutation of Papist, who ascribe as much to the signe, as to the truth:
Though the former might well serve for the confutation of Papist, who ascribe as much to the Signen, as to the truth:
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most foolishly affirming, that those that die without the signe, are dam•ed as also of the Anabaptist, who d•nie children the signe,
most foolishly affirming, that those that die without the Signen, Are dam•ed as also of the Anabaptist, who d•nie children the Signen,
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though they can by no meanes denie them the substance: for that were to crosse the whole Booke of God.
though they can by no means deny them the substance: for that were to cross the Whole Book of God.
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Both these doting too much vpon the bare letter and order of the words;
Both these doting too much upon the bore Letter and order of the words;
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whereby they shew their Ignorance of the Scriptures, & of the power and loue of God to his and their seed:
whereby they show their Ignorance of the Scriptures, & of the power and love of God to his and their seed:
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but leauing this at this time, seeing Faith and Baptisme are ioyned together. Hence I doe collect this point of instruction:
but leaving this At this time, seeing Faith and Baptism Are joined together. Hence I do collect this point of instruction:
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That true Faith, and the diligent vse of the meanes for confirmation thereof, are inseperable. Wheresoeuer the one is in truth, there is also the other.That true Faith, and the diligent use of the means for confirmation thereof, Are inseparable. Wheresoever the one is in truth, there is also the other.
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This may appeare by that the Apostle writing to the Saints, at Colossa: and hauing prooued vnto them their effectuall calling, he willeth them,
This may appear by that the Apostle writing to the Saints, At Colossae: and having proved unto them their effectual calling, he wills them,
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as the Elect of God, to put on the bowels of tender mercie, kindnesse, humblenesse of minde, long suffering:
as the Elect of God, to put on the bowels of tender mercy, kindness, humbleness of mind, long suffering:
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as if hee would say, Because yee are the Elect of God, therefore put on these things:
as if he would say, Because ye Are the Elect of God, Therefore put on these things:
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for those that are the Elect of God, cannot after their effectuall calling, bee seperate from these.
for those that Are the Elect of God, cannot After their effectual calling, be separate from these.
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So againe the same Apostle writing to those at Thessalonica, bids them not sleepe as others, but to watch and bee sober:
So again the same Apostle writing to those At Thessalonica, bids them not sleep as Others, but to watch and be Sobrium:
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for God hath not appointed you to wrath, (saith hee) but to obtaine saluation by Iesus Christ. for God hath not appointed you to wrath, (Says he) but to obtain salvation by Iesus christ.
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As if he should say, Those that God hath ordained to eternall life, they watch, they are sober.
As if he should say, Those that God hath ordained to Eternal life, they watch, they Are Sobrium.
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So writing to Philippi, and being confident of their saluation, hee yet presseth them to obedience,
So writing to Philippi, and being confident of their salvation, he yet Presseth them to Obedience,
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and to worke out their owne saluation with feare and trembling.
and to work out their own salvation with Fear and trembling.
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And Peter also hauing prooued the truth of the regeneration of those Saints, to whom hee writeth, presseth them to desire the sincere milke of the word, that they might grow thereby.
And Peter also having proved the truth of the regeneration of those Saints, to whom he Writeth, Presseth them to desire the sincere milk of the word, that they might grow thereby.
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The reasons of this may be many:
The Reasons of this may be many:
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but I will onely vrge one, which is this, That whereby our assurance is made knowne vnto vs, the knowledge of it doth not take away, but establish.
but I will only urge one, which is this, That whereby our assurance is made known unto us, the knowledge of it does not take away, but establish.
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But it is made knowne vnto vs, by the vse of the meanes for the increase thereof:
But it is made known unto us, by the use of the means for the increase thereof:
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Therefore the knowledge of Gods assured loue doth not take away, but establish the vse of the meanes. Therefore the knowledge of God's assured love does not take away, but establish the use of the means.
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So that it remaines firme, That true faith and outward obedience can be no more separated,
So that it remains firm, That true faith and outward Obedience can be no more separated,
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then the light and the Sunne, or heat and the fire.
then the Light and the Sun, or heat and the fire.
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This being so, it may helpe to stop Satans mouth in his Instruments, who will not sticke to call in question, the truth of the doctrine of Predestination,
This being so, it may help to stop Satan Mouth in his Instruments, who will not stick to call in question, the truth of the Doctrine of Predestination,
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and of the assurance of the sauour of God, in this life.
and of the assurance of the savour of God, in this life.
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For say they, If this be true, that God hath predestinated vs to the obtaining of eternall life, doe what euill we can, we shall be saued;
For say they, If this be true, that God hath predestinated us to the obtaining of Eternal life, do what evil we can, we shall be saved;
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or if we are predestinated to death, doe what good we can, we must be damned.
or if we Are predestinated to death, do what good we can, we must be damned.
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These suppose they haue reasoned wisely, this wisedome being so pleasing to the flesh.
These suppose they have reasoned wisely, this Wisdom being so pleasing to the Flesh.
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They neuer consider that Scriptures are plaine against them, clearely shewing vs, that hee that ordained to the end, ordained to the meanes whereby the end is attained.
They never Consider that Scriptures Are plain against them, clearly showing us, that he that ordained to the end, ordained to the means whereby the end is attained.
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As the Apostle plainely sheweth, where he saith, Wee are bound to giue thankes alway to God for you, brethren, beloued of the Lord,
As the Apostle plainly shows, where he Says, we Are bound to give thanks always to God for you, brothers, Beloved of the Lord,
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because God hath from the beginning chosen you to saluation, through sanctification of the Spirit, and beleefe of the Truth. Because God hath from the beginning chosen you to salvation, through sanctification of the Spirit, and belief of the Truth.
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And againe, As manie as were ordained to eternall life, beleeued.
And again, As many as were ordained to Eternal life, believed.
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Neyther doe such wretches consider, into what blasphemie they breake, by questioning the truth, because their carnall reason cann•t reach it.
Neither do such wretches Consider, into what blasphemy they break, by questioning the truth, Because their carnal reason cann•t reach it.
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But if they would but hearken to arguments drawne from their reas•n, it might serue to conui•ce them.
But if they would but harken to Arguments drawn from their reas•n, it might serve to conui•ce them.
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They will graunt, if a man will goe a iourney, hee must goe the way that leadeth to the end of that iourney;
They will grant, if a man will go a journey, he must go the Way that leads to the end of that journey;
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If he will be warme in Winter, he must make vse of the fire, of wa•me clothes, or some bodily exercise:
If he will be warm in Winter, he must make use of the fire, of wa•me clothes, or Some bodily exercise:
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if then they bee so wise in things of this life, why should they not vnderstand this also? That hee that ordained men for glorie, Willed also then holynesse here, created them to good workes, redeemed them, that they might serue him without feare in holinesse and righteou•nesse before him all the dayes of their life, that they should be zealous of good workes, called them not to vncleannesse, but to holinesse.
if then they be so wise in things of this life, why should they not understand this also? That he that ordained men for glory, Willed also then holiness Here, created them to good works, redeemed them, that they might serve him without Fear in holiness and righteou•nesse before him all the days of their life, that they should be zealous of good works, called them not to uncleanness, but to holiness.
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And as Peter saith, He elected them to obedience. As for example: God decreed, and told Rebecca so: That Esau should serue Iacob. And as Peter Says, He elected them to Obedience. As for Exampl: God decreed, and told Rebecca so: That Esau should serve Iacob.
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Yet hee also decreed, that Rebecca should vse the meanes for Iacobs escape, from his brothers rage.
Yet he also decreed, that Rebecca should use the means for Iacobs escape, from his Brother's rage.
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He had decreed that Paul should witnesse at Rome, and told him so:
He had decreed that Paul should witness At Room, and told him so:
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Yet he also decreed, that he should vse the meanes by his sisters sonne, to the chiefe captaine, for to escape the cruell vowe of the Iewes. Yet he also decreed, that he should use the means by his Sisters son, to the chief captain, for to escape the cruel Voelli of the Iewes.
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He decreed that not one o• those should be lost, which were with Paul in the ship.
He decreed that not one o• those should be lost, which were with Paul in the ship.
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Yet hee also decreed, that the meanes should be vsed for their escape. Hee decreed to bestow many things on his people: Yet he also decreed, that the means should be used for their escape. He decreed to bestow many things on his people:
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but he also decreed, they should pray for them. but he also decreed, they should pray for them.
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And surely, those that remaine obstinate, affirming, that if we may be assured neuer to fall away,
And surely, those that remain obstinate, affirming, that if we may be assured never to fallen away,
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then wee may commit sinne, and liue how we will, may haue their mouthes stopped iustly with this;
then we may commit sin, and live how we will, may have their mouths stopped justly with this;
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namely, That it is euident, they neuer were assured of the fauour of God, and so consequently, they are yet without,
namely, That it is evident, they never were assured of the favour of God, and so consequently, they Are yet without,
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and are meere strangers to the life of God, and aliens to the Commōwealth of Israel. For such as haue this Faith,
and Are mere Strangers to the life of God, and aliens to the Commonwealth of Israel. For such as have this Faith,
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or this assurance of the Loue of God, haue also a delight in the Law of God, a desire to hold it fast, by seruing God with reuerence and godly feare,
or this assurance of the Love of God, have also a delight in the Law of God, a desire to hold it fast, by serving God with Reverence and godly Fear,
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and doe know, that they that are iustified, are also sanctified: and that they that are Christs, haue crucified the flesh with the lustes thereof.
and do know, that they that Are justified, Are also sanctified: and that they that Are Christ, have Crucified the Flesh with the lusts thereof.
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Let this teach all those that haue assurance, to labour for the increase thereof, and to striue vnto perfection in knowledge, and perfection in holinesse, and not alwayes to looke to bee fed with milke.
Let this teach all those that have assurance, to labour for the increase thereof, and to strive unto perfection in knowledge, and perfection in holiness, and not always to look to be fed with milk.
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For as knowledge doth increase, so doth faith increase, and as faith increaseth, so obedience increaseth.
For as knowledge does increase, so does faith increase, and as faith increases, so Obedience increases.
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There is no standing at a stay, or sitting idlely here, it is a walke, and must be gone;
There is no standing At a stay, or sitting idly Here, it is a walk, and must be gone;
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a race, and must be runne; a combate, and must be fought. Euery plant that is planted here, must flourish more and more.
a raze, and must be run; a combat, and must be fought. Every plant that is planted Here, must flourish more and more.
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Euery branch must bring forth more fruit. The last workes of beleeuers must be more then the first. Every branch must bring forth more fruit. The last works of believers must be more then the First.
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This may bee as a s•urre to such as are almost settled on the •ees of security, such as formerly haue beene forward in hearing,
This may be as a s•urre to such as Are almost settled on the •ees of security, such as formerly have been forward in hearing,
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and now are almost carelesse whether they heare or no, and such as haue bene much in prayer, and meditati•n:
and now Are almost careless whither they hear or no, and such as have be much in prayer, and meditati•n:
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such as haue desired conference with Ministers & Saints. But now they are growne almost cold in all these.
such as have desired conference with Ministers & Saints. But now they Are grown almost cold in all these.
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Oh let such take heed whither they are falling, and labour to recouer themselues speedily,
O let such take heed whither they Are falling, and labour to recover themselves speedily,
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lest their lamps goe out, and they be to seeke of oyle when the Bridegroome comes.
lest their lamps go out, and they be to seek of oil when the Bridegroom comes.
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Lastly, this doth plainely discouer such as scoffe at the outside, and are enemies to hearing, prayer, conference and such like, that (say they what they wil) they doe not yet beleeue,
Lastly, this does plainly discover such as scoff At the outside, and Are enemies to hearing, prayer, conference and such like, that (say they what they will) they do not yet believe,
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because wheresoeuer Faith is (I meane alwaies true Faith) there is outward obedience, and a willing submission to the ordinances of God for the increase of the same.
Because wheresoever Faith is (I mean always true Faith) there is outward Obedience, and a willing submission to the ordinances of God for the increase of the same.
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Now if wee looke againe to the Text, we shall find another Doctrine from these words, he that beleeueth, & is baptized.
Now if we look again to the Text, we shall find Another Doctrine from these words, he that Believeth, & is baptised.
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For seeing (as before hath beene proued) that outward obedience and inward truth are inseparable,
For seeing (as before hath been proved) that outward Obedience and inward truth Are inseparable,
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and seeing the promises are made not to one alone, but to both, if they may bee had:
and seeing the promises Are made not to one alone, but to both, if they may be had:
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and that here is meant not so much the outward signe, as the truth of Baptisme:
and that Here is meant not so much the outward Signen, as the truth of Baptism:
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Hence wee may gather this Doctrine, That the signe without the thing signified, the outward shew without the inward truth, is of no value.
Hence we may gather this Doctrine, That the Signen without the thing signified, the outward show without the inward truth, is of no valve.
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So we read, He is not a Iew which is a Iew without, neyther is that Circumcision, which is outward in the flesh: So we read, He is not a Iew which is a Iew without, neither is that Circumcision, which is outward in the Flesh:
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But he is a Iew, which is one inwardly, which Circumcision is that of the heart, in the spirit,
But he is a Iew, which is one inwardly, which Circumcision is that of the heart, in the Spirit,
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and not in the letter, whose prayse is not of man, but of God. And Ieremie willeth those that before were circumcised, To circumcise themselues to the Lord. and not in the Letter, whose praise is not of man, but of God. And Ieremie wills those that before were circumcised, To circumcise themselves to the Lord.
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So Ez•chiel, No stranger vncircumcised in heart, nor vncircumcised in flesh, sh•ll enter into my Sanctuary. So Ez•chiel, No stranger uncircumcised in heart, nor uncircumcised in Flesh, sh•ll enter into my Sanctuary.
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So that here, those that are vncircumcised in heart, are excluded out of the true Sanctuarie, and are accounted strangers.
So that Here, those that Are uncircumcised in heart, Are excluded out of the true Sanctuary, and Are accounted Strangers.
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The reason is, God desireth truth in the inward parts, he requireth the heart: Hee iudgeth not the affection by the action, as Man:
The reason is, God Desires truth in the inward parts, he requires the heart: He Judgeth not the affection by the actium, as Man:
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but the Action by the affection, as God. Seeing it is so, that shewes without substances, will not serue turne:
but the Actium by the affection, as God. Seeing it is so, that shows without substances, will not serve turn:
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let this teach vs to make cleane the inside first, to giue our hearts vnto the Lord, to labour for truth in the inward parts:
let this teach us to make clean the inside First, to give our hearts unto the Lord, to labour for truth in the inward parts:
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Let vs labor for approbation with God, and prayse with him.
Let us labour for approbation with God, and praise with him.
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This is that which will cheere our soules, and comfort our spirits, and make vs truely merrie,
This is that which will cheer our Souls, and Comfort our spirits, and make us truly merry,
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when wee can say, If I regard wickednesse in my heart, the Lord will not heare me; but God hath heard mee.
when we can say, If I regard wickedness in my heart, the Lord will not hear me; but God hath herd me.
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This reprooues such as slatter themselues with the outward performance of duties.
This reproves such as slatter themselves with the outward performance of duties.
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If they be baptized (as they say) & bring their children to outward Baptisme;
If they be baptised (as they say) & bring their children to outward Baptism;
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If they assemble themselues outwardly to the hearing of the word, the receiuing of the Lords Supper;
If they assemble themselves outwardly to the hearing of the word, the receiving of the lords Supper;
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If by their good Memories they bee able to beare in mind the Doctrines deliuered,
If by their good Memories they be able to bear in mind the Doctrines Delivered,
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and repeate them to their Families, shew much loue to Ministers, kindnesse to professors, such as they themselues are,
and repeat them to their Families, show much love to Ministers, kindness to professors, such as they themselves Are,
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though in the mean while they feele no Peace with God, or Ioy in the Holy Ghost:
though in the mean while they feel no Peace with God, or Joy in the Holy Ghost:
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yet here they rest, and doe esteeme themselues of the best sort of beleeuers Albeit a man may doe all this, and be damned.
yet Here they rest, and do esteem themselves of the best sort of believers Albeit a man may do all this, and be damned.
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Were there not formerly, That could say, The Temple of the Lord, The Temple of the Lord, The Temple of the Lord, are these? and others that could say, Stand by thy selfe, come not neere mee;
Were there not formerly, That could say, The Temple of the Lord, The Temple of the Lord, The Temple of the Lord, Are these? and Others that could say, Stand by thy self, come not near me;
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for I am holier then thou. for I am Holier then thou.
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Were there not that appeared before the Lord, with a multitude of Sacrifices, and store of long Prayers, stretching out their hands euen like vnto the children of God?
Were there not that appeared before the Lord, with a multitude of Sacrifices, and store of long Prayers, stretching out their hands even like unto the children of God?
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Were there not that fasted, and hung downe their heads like a Bulrush for a day?
Were there not that fasted, and hung down their Heads like a Bulrush for a day?
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Were there not that did rest in the law, and were called Iewes, and made their boast of God, and knew his will, and approued the things that were more excellent, being instructed out of the Law, being also confident that they themselues were guides of the blind, lights of them which were in darknes, instructers of the foolish, teachers of babes, hauing the forme of knowledge, Were there not that did rest in the law, and were called Iewes, and made their boast of God, and knew his will, and approved the things that were more excellent, being instructed out of the Law, being also confident that they themselves were guides of the blind, lights of them which were in darkness, instructers of the foolish, Teachers of babes, having the Form of knowledge,
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and of truth in the Law. and of truth in the Law.
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And yet these holy ones (as they thought themselues) were threatned vengeance for their hypocrisie.
And yet these holy ones (as they Thought themselves) were threatened vengeance for their hypocrisy.
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They were they that trusted in lying words & counterfeit shewes, a smoak they were in Gods nose, abhorred and accursed in all their courses.
They were they that trusted in lying words & counterfeit shows, a smoke they were in God's nose, abhorred and accursed in all their courses.
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They were they that caused the Name of God to bee blasphemed, euen in their fasts, finding their owne pleasures,
They were they that caused the Name of God to be blasphemed, even in their fasts, finding their own pleasures,
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and exacting all their labours, fasting for strife and debate, and to smite with the fist of wickednesse, as those Scriptures do manifest.
and exacting all their labours, fasting for strife and debate, and to smite with the fist of wickedness, as those Scriptures do manifest.
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Are there not some that shall seeke to enter, and not get in: that shall crie earnestly, and knocke aloud, and bee sent away: are there not Some that shall seek to enter, and not get in: that shall cry earnestly, and knock aloud, and be sent away:
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that shall be able to say, they haue cast out deuils, and done many great workes,
that shall be able to say, they have cast out Devils, and done many great works,
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and yet reiected? Are there not others, that haue the forme of godlinesse, and yet must be separated from? what shal we say to this then? Surely as we beganne:
and yet rejected? are there not Others, that have the Form of godliness, and yet must be separated from? what shall we say to this then? Surely as we began:
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It is not the signe, but the thing signified; not the shew, but the substance; not the making cleane of the outside, but the inside;
It is not the Signen, but the thing signified; not the show, but the substance; not the making clean of the outside, but the inside;
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not the forme, but the power of godlines that is auaileable. Now neuer could our Sauiour more iustly say in his time:
not the Form, but the power of godliness that is available. Now never could our Saviour more justly say in his time:
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Woe be to Scribes, & Pharises Hyp•crites ▪ then we may at this day say the like of outside Christians (if I m•y so say) I doe not meane those onely that are openly prophane, whose sinnes are written in their forheads:Woe be to Scribes, & Pharisees Hyp•crites ▪ then we may At this day say the like of outside Christians (if I m•y so say) I do not mean those only that Are openly profane, whose Sins Are written in their foreheads:
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but those especially, that haue a strict outside of godlinesse.
but those especially, that have a strict outside of godliness.
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England doth swarme with Pharisees: such as are conu•rsant about Touch not, Tast not, Handle no•. England does swarm with Pharisees: such as Are conu•rsant about Touch not, Taste not, Handle no•.
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Such as hauing voluntarie humilitie, and pretended sinceritie, doe despise gouernment, and speake euill of dignities.
Such as having voluntary humility, and pretended sincerity, do despise government, and speak evil of dignities.
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Presumptuous they are, and selfe-willed, and speaking euill of the things they vnderstand not, they creep into houses, and lead captiue silly women laden with sinnes, ledde away with diuers lusts,
Presumptuous they Are, and self-willed, and speaking evil of the things they understand not, they creep into houses, and led captive silly women laden with Sins, led away with diverse Lustiest,
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and as Iannes and Iambres withstood Moses, so doe these men resist the Truth, men of corrupt minds, of no Iudgement concerning the Faith.
and as Jannes and Jambres withstood Moses, so do these men resist the Truth, men of corrupt minds, of no Judgement Concerning the Faith.
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These are they that take aduantage of weake consciences, ceazing on them as their own, by cumbring them with outward things,
These Are they that take advantage of weak Consciences, ceasing on them as their own, by cumbering them with outward things,
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and by telling them, here is Christ, or there is Christ; when if the truth were knowne, they neuer yet had Christ themselues:
and by telling them, Here is christ, or there is christ; when if the truth were known, they never yet had christ themselves:
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yet hereby they draw Disciples after them, and therehence suck they no small aduantage.
yet hereby they draw Disciples After them, and therehence suck they no small advantage.
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Of such I dare say, that notwithstanding their outward flourish, yet Publicans and Harlots shall enter into the Kingdome of GOD before them. Yea, that open prophane ones are sooner drawne to sinceritie, then these, and apter to receiue instruction.
Of such I Dare say, that notwithstanding their outward flourish, yet Publicans and Harlots shall enter into the Kingdom of GOD before them. Yea, that open profane ones Are sooner drawn to sincerity, then these, and apter to receive instruction.
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So wise are they in their owne eyes, and prudent in their own sight, that there is more hope of Fooles then of them;
So wise Are they in their own eyes, and prudent in their own sighed, that there is more hope of Fools then of them;
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yea, that there is more humanitie and greater loue amongst those whom they terme profane, then amongst themselues.
yea, that there is more humanity and greater love among those whom they term profane, then among themselves.
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Here let none so forget the former Doctrine, to mistake me, as if I did oppose my selfe against all outward shew.
Here let none so forget the former Doctrine, to mistake me, as if I did oppose my self against all outward show.
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No, far be it from me, to thinke that the inside can be cleane, and the outside filthie:
No, Far be it from me, to think that the inside can be clean, and the outside filthy:
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howsoeuer I say, there are a multitude of such as seeme to such as themselues are, to bee cleane without, who are notwithstanding foule within.
howsoever I say, there Are a multitude of such as seem to such as themselves Are, to be clean without, who Are notwithstanding foul within.
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To conclude then, beginne to make cleane the inside, and then all is cleane. Get true faith, and outward obedience will certainly follow.
To conclude then, begin to make clean the inside, and then all is clean. Get true faith, and outward Obedience will Certainly follow.
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But if thou get neuer so much of outward constitution as thou thinkest, and remaine foule within, Thy hatred being couered with deceit, shall certainly be discouered in the whole Congregation.
But if thou get never so much of outward constitution as thou Thinkest, and remain foul within, Thy hatred being covered with deceit, shall Certainly be discovered in the Whole Congregation.
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And thus much of the first point, to whom the promise is made. Now wee are come to the promise it selfe; Shall bee saued. And thus much of the First point, to whom the promise is made. Now we Are come to the promise it self; Shall be saved.
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The promise is saluation, which containeth all the good things that concerne soule or bodie, this life or that to come,
The promise is salvation, which Containeth all the good things that concern soul or body, this life or that to come,
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as it is written, Godlinesse is profitable to all things, hauing promise of the life that now is,
as it is written, Godliness is profitable to all things, having promise of the life that now is,
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and of that which is to come. And, The Lord will giue grace and glory. and of that which is to come. And, The Lord will give grace and glory.
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Hence ariseth this Doctrine, That all good things that doe concerne this Life, or that which is to come, are of right due to those that doe beleeue:
Hence arises this Doctrine, That all good things that do concern this Life, or that which is to come, Are of right due to those that do believe:
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or, That those that doe beleeue, and are indeed baptized, or made conformable to Christs death,
or, That those that do believe, and Are indeed baptised, or made conformable to Christ death,
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and doe feele the power of his resurrection in themselues, such may challenge as their proper right,
and do feel the power of his resurrection in themselves, such may challenge as their proper right,
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and claime as their heritage, all the good things that doe concerne this life, or that which is to come. and claim as their heritage, all the good things that do concern this life, or that which is to come.
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This the Apostle affirmeth plainely, where hee sayth, All things are yours, whether Paul, or Apollo, or Cephas, or the World, or life, This the Apostle Affirmeth plainly, where he say, All things Are yours, whither Paul, or Apollo, or Cephas, or the World, or life,
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or death, or things present, or things to come, all are yours, and yee are Christs, and Christ is Gods. or death, or things present, or things to come, all Are yours, and ye Are Christ, and christ is God's
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The reason is, God hath promised, and he cannot but performe. Hee is the God of Truth, Righteous in all his wayes: The God that cannot lie.
The reason is, God hath promised, and he cannot but perform. He is the God of Truth, Righteous in all his ways: The God that cannot lie.
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Another may be this, Hee hath giuen the greater, and cannot denie the lesser, as it is written, Hee that spared not his owne Sonne,
another may be this, He hath given the greater, and cannot deny the lesser, as it is written, He that spared not his own Son,
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but deliuered him vp for vs all: how shall hee not with him also freely giue vs all things? but Delivered him up for us all: how shall he not with him also freely give us all things?
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Will any man giue Gold, and denie Dust? Will a man giue his Life,
Will any man give Gold, and deny Dust? Will a man give his Life,
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and denie his Goods? or will a man giue goods, and not afford good lookes, nor a good word?
and deny his Goods? or will a man give goods, and not afford good looks, nor a good word?
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The consideration of this may cheere vp the hearts of those that are beleeuers;
The consideration of this may cheer up the hearts of those that Are believers;
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here is a Feast for them of fat things, full of Marrow, of Wine on the Lees well refi•ed. Here is a Feast for them of fat things, full of Marrow, of Wine on the Lees well refi•ed.
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So that beleeuers may challenge Gods promises as boldly, as euer Abraham, Moses, Nehemiah, Daniel, The Church in the Apostles time, or any of the Saints euer did.
So that believers may challenge God's promises as boldly, as ever Abraham, Moses, Nehemiah, daniel, The Church in the Apostles time, or any of the Saints ever did.
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The Lord is Iehouah, the same for euer:
The Lord is Jehovah, the same for ever:
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His hand is not shortned, that it cannot saue, neyther his eare heauie, that it cannot heare. His hand is not shortened, that it cannot save, neither his ear heavy, that it cannot hear.
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Dost thou then want wisedome? Thou maist aske it of God. Hee is the giuer of wisedome, out of his mouth commeth knowledge and vnderstanding.
Dost thou then want Wisdom? Thou Mayest ask it of God. He is the giver of Wisdom, out of his Mouth comes knowledge and understanding.
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He layeth vp wisedome for the Righteous. Here you see, God setteth forth himselfe as his childrens treasurer.He Layeth up Wisdom for the Righteous. Here you see, God sets forth himself as his Children's treasurer.
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Salomon asked wisedome and was not denied. And Iames extendeth this to all the Saints: Solomon asked Wisdom and was not denied. And James extendeth this to all the Saints:
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If any of you lacke wisedome, let him aske of God, that giueth to all men liberally, and vpbraideth not; If any of you lack Wisdom, let him ask of God, that gives to all men liberally, and upbraideth not;
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and it shall bee giuen him. Dost thou want riches? Thou hast the blessing of the Lord. This onely maketh rich. and it shall be given him. Dost thou want riches? Thou hast the blessing of the Lord. This only makes rich.
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And it is written, That wealth and riches are in the house of him that feareth the Lord.
And it is written, That wealth and riches Are in the house of him that fears the Lord.
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And it is also written, That whosoeuer forsaketh Houses, or Lands for Christs name sake, And it is also written, That whosoever Forsaketh Houses, or Lands for Christ name sake,
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for the Gospels sake, or the Kingdome of God, shall receiue euen in this Life manifold,
for the Gospels sake, or the Kingdom of God, shall receive even in this Life manifold,
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yea an hundred sold more, euen in this present time. yea an hundred sold more, even in this present time.
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Is it friends thou dost desire? Thou hast the promise of Fathers, and Mothers, Brethren, Sisters, and Children. What greater friends then such? The prayers of one of them being more auaileable for thee, Is it Friends thou dost desire? Thou hast the promise of Father's, and Mother's, Brothers, Sisters, and Children. What greater Friends then such? The Prayers of one of them being more available for thee,
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then the power of a whole Kingdome against thee. These will lay downe their liues for thee. Their loue is feruent loue. then the power of a Whole Kingdom against thee. These will lay down their lives for thee. Their love is fervent love.
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Euen as was the loue of Ionathan to Dauid, Who loued him euen as his owne soule: Even as was the love of Ionathan to David, Who loved him even as his own soul:
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And as the loue of Aquila and Priscilla to Paul, who were readie, and did in effect lay downe their own neckes for Pauls life. This is that wee finde written in the Prouerbs of Salomon. There is a friend that sticketh closer then a brother.
And as the love of Aquila and Priscilla to Paul, who were ready, and did in Effect lay down their own necks for Paul's life. This is that we find written in the Proverbs of Solomon. There is a friend that sticketh closer then a brother.
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Is Honour desireable? What more honourable, then of a sonne of a Mortall Man, to become the sonne of the Immortall God? Such honour haue all the Saints. Is Honour desirable? What more honourable, then of a son of a Mortal Man, to become the son of the Immortal God? Such honour have all the Saints.
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And who haue beene more honourable then the Children of God? As Ioseph, Mardochey, Daniel, and the rest?
And who have been more honourable then the Children of God? As Ioseph, Mordecai, daniel, and the rest?
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Is safetie a good thing? This is thine heritage, and thou maist therefore claime it as thy proper right,
Is safety a good thing? This is thine heritage, and thou Mayest Therefore claim it as thy proper right,
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as the seruants of God haue done. Let thy truth (O Lord) bee my shield and buckler.
as the Servants of God have done. Let thy truth (Oh Lord) be my shield and buckler.
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Thy defence is, A wall of Fire, The munition of Rockes, A guard of Angels, as Chariots of Fire, and Horses of Fire doth compasse thee round about.
Thy defence is, A wall of Fire, The munition of Rocks, A guard of Angels, as Chariots of Fire, and Horses of Fire does compass thee round about.
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Is Peace pleasant vnto thee? Thy Habitation is Peaceable. They shall not hurt nor destroy in all mine holy Mountaine.
Is Peace pleasant unto thee? Thy Habitation is Peaceable. They shall not hurt nor destroy in all mine holy Mountain.
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No Lion or rauenous beast doth walke in that way. Thy Prince is a Prince of Peace: No lion or ravenous beast does walk in that Way. Thy Prince is a Prince of Peace:
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All those that are his Ambassadors, are glad tydings bringers. Thy owne feete are shod with the shooes of Peace: All thy Companions are Peacemakers.
All those that Are his ambassadors, Are glad tidings bringers. Thy own feet Are shod with the shoes of Peace: All thy Sodales Are Peacemakers.
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God hath promised to extend Peace like a Riuer to those that dwell in Sion. God hath promised to extend Peace like a River to those that dwell in Sion.
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Delightest thou in many followers or seruants, to wait on thy person? God hath giuen his Angels charge of thee. Delightest thou in many followers or Servants, to wait on thy person? God hath given his Angels charge of thee.
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The Angels doe encampe about thee wheresoeuer thou art: They are ministring Spirits, sent foorth for the good of them that shall be saued. The Angels do encamp about thee wheresoever thou art: They Are ministering Spirits, sent forth for the good of them that shall be saved.
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And it is written, Take heed that yee offend not one of these little ones that beleeue in me, saith Christ;
And it is written, Take heed that ye offend not one of these little ones that believe in me, Says christ;
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for I say vnto you, Their Angels doe alwayes behold the face of my Father which is in Heauen. for I say unto you, Their Angels do always behold the face of my Father which is in Heaven.
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Is victorie ouer aduersaries a good thing? Beleeuers are more then Conquerors. By Faith the Deuill is resisted, the flesh crucified, and the World ouercome.
Is victory over Adversaries a good thing? Believers Are more then Conquerors. By Faith the devil is resisted, the Flesh Crucified, and the World overcome.
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Is mirth desired by thee? What greater ioy, then the Ioy of the Holy Ghost? This will make thee to eat thy bread with Ioy, and drinke thy wine with a merry heart, when thou art once a beleeuer:
Is mirth desired by thee? What greater joy, then the Joy of the Holy Ghost? This will make thee to eat thy bred with Joy, and drink thy wine with a merry heart, when thou art once a believer:
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for then, and not till then shalt thou know, that God accepteth thy workes. This ioy is termed, Ioy vnspeakeable, and full of glory.
for then, and not till then shalt thou know, that God Accepteth thy works. This joy is termed, Joy unspeakable, and full of glory.
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Is long life a blessing in thy Iudgement? Thou hast a promise to liue long, and see good dayes, if thou be a beleeuer, Is long life a blessing in thy Judgement? Thou hast a promise to live long, and see good days, if thou be a believer,
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yea, to see thy childrens children. So that there is no good thing to bee withholden from beleeuers.yea, to see thy Children's children. So that there is no good thing to be withholden from believers.
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Let this not only comfort, but instruct thee against Sathans fierie assaults.
Let this not only Comfort, but instruct thee against Satan's fiery assaults.
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Doth he perswade thee thou art foolish? Thou maist replie, Christ is thy wisedome. Doth he vpbraid thee with thy pouertie? Answere him, Thou possessest all things, and art able to make many rich.
Does he persuade thee thou art foolish? Thou Mayest reply, christ is thy Wisdom. Does he upbraid thee with thy poverty? Answer him, Thou possessest all things, and art able to make many rich.
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Tels he thee, Thou art friendlesse? Oppose against this, The promise of friends, as deare as Fathers, Mothers or Children:
Tells he thee, Thou art friendless? Oppose against this, The promise of Friends, as deer as Father's, Mother's or Children:
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And that thou hast all the Saints in the World thy friends.
And that thou hast all the Saints in the World thy Friends.
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Doth he obiect? That thou art base & despised? Answere, It is a great,
Does he Object? That thou art base & despised? Answer, It is a great,
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yea, the greatest honour, to be a child of God. yea, the greatest honour, to be a child of God.
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Doth he affright thee with danger? Tel •im. Thou hast more with thee then against hee.
Does he affright thee with danger? Tell •im. Thou hast more with thee then against he.
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Would hee amaze thee with many troubles? Say, That thou hast Peace within, that cheeres thee,
Would he amaze thee with many Troubles? Say, That thou hast Peace within, that cheers thee,
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and that trouble without shall not hurt thee: All things working together for good to them that feare and loue God. and that trouble without shall not hurt thee: All things working together for good to them that Fear and love God.
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Would he haue it grieue thee, that thou art not waited on as others are? Thou maist tell him, that Angels are thy seruants,
Would he have it grieve thee, that thou art not waited on as Others Are? Thou Mayest tell him, that Angels Are thy Servants,
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and all the Creatures are at thy command: yea, Kings shall stoop to thee, if it be good for thee. and all the Creatures Are At thy command: yea, Kings shall stoop to thee, if it be good for thee.
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Would he make thee doubt of an ouerthrow in any doubtfull combate? Thou art now sure of the conquest.
Would he make thee doubt of an overthrow in any doubtful combat? Thou art now sure of the conquest.
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Is it a sorrowfull thing (saith he) to be a beleeuer? Thou now well knowest, that here is abundance of ioy.
Is it a sorrowful thing (Says he) to be a believer? Thou now well Knowest, that Here is abundance of joy.
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Would hee seare thee with sodaine death? Christ is with thee to liue, and to die is gaine.
Would he sear thee with sudden death? christ is with thee to live, and to die is gain.
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But thou hast the promise of length of dayes, if it shall bee good for thee.
But thou hast the promise of length of days, if it shall be good for thee.
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Thus which way soeuer Satan seeketh to wind in his poysoned sting, or to throw in his fierie dart, thou hast armor to defend thy selfe.
Thus which Way soever Satan seeks to wind in his poisoned sting, or to throw in his fiery dart, thou hast armour to defend thy self.
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Yea for thy further instruction know that if the contrarie to these bee good for thee at any time, thou shalt be sure of the same.
Yea for thy further instruction know that if the contrary to these be good for thee At any time, thou shalt be sure of the same.
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As for sharpnesse of wisedome, thou maist haue dulnesse of spirit, for a time to humble thee:
As for sharpness of Wisdom, thou Mayest have dulness of Spirit, for a time to humble thee:
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For riches, thou shalt haue pouertie to instruct thee: For friends, Enemies to stirre thee to prayer:
For riches, thou shalt have poverty to instruct thee: For Friends, Enemies to stir thee to prayer:
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For honour, disgrace to purge thee: For safetie, thou maist seeme to bee in danger, to trie thy boldnesse:
For honour, disgrace to purge thee: For safety, thou Mayest seem to be in danger, to try thy boldness:
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For Peace thou shalt haue trouble, to exercise thy Patience: For attendants, thou shalt haue desolation to worke contentation in all estates.
For Peace thou shalt have trouble, to exercise thy Patience: For attendants, thou shalt have desolation to work contentation in all estates.
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For victorie, thou shalt haue some foiles, to proue thy constancie:
For victory, thou shalt have Some foils, to prove thy constancy:
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For Ioy, thou shalt haue Sorrow, to encrease thy thankefulnesse, when Ioy shall returne and to make thee temperate:
For Joy, thou shalt have Sorrow, to increase thy thankfulness, when Joy shall return and to make thee temperate:
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For long life, thou shalt haue a speedie death, to free thee from miserie, and to bring thee to Glorie. Neyther is this all;
For long life, thou shalt have a speedy death, to free thee from misery, and to bring thee to Glory. Neither is this all;
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but we may looke further yet; Beleeuers can see a far off: but we may look further yet; Believers can see a Far off:
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They see things to come, as if they were present, not so much looking at temporall, as eternall things.
They see things to come, as if they were present, not so much looking At temporal, as Eternal things.
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And this is that which doth put life into the soules of beleeuers, when they consider of their estate at the resurrection of the iust. And this is that which does put life into the Souls of believers, when they Consider of their estate At the resurrection of the just.
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Would it not comfort a man that were in a doubtfull combate in the Iudgement of others,
Would it not Comfort a man that were in a doubtful combat in the Judgement of Others,
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if he were himselfe sure of victorie;
if he were himself sure of victory;
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or one that were in Prison, though streightly kept, if hee were sure of freedome after a few dayes?
or one that were in Prison, though streightly kept, if he were sure of freedom After a few days?
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And verily such is our condition; though we are scorned, persecuted, slandered, imprisoned, buffeted, slaine, here:
And verily such is our condition; though we Are scorned, persecuted, slandered, imprisoned, buffeted, slain, Here:
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yet it is a righteous thing with God to recompence tribulation to them that trouble his, and to those that are troubled, rest.
yet it is a righteous thing with God to recompense tribulation to them that trouble his, and to those that Are troubled, rest.
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That is, God hath promised, and hee will performe his promise of certaine deliuerance, to them that are his.
That is, God hath promised, and he will perform his promise of certain deliverance, to them that Are his.
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Wherfore such may challenge this issue, as of right to them appertaining. It is our heritage, Christ hath purchased this for vs, as well as the rest,
Wherefore such may challenge this issue, as of right to them appertaining. It is our heritage, christ hath purchased this for us, as well as the rest,
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and we shall assuredly receiue it. and we shall assuredly receive it.
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So that wee may lay claime to our right of comming gloriously at the last day, with the Iudge of the whole Earth,
So that we may lay claim to our right of coming gloriously At the last day, with the Judge of the Whole Earth,
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when he shall come in his owne glorie, in his Fathers Glorie, and the glorie of his holy Angels. when he shall come in his own glory, in his Father's Glory, and the glory of his holy Angels.
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It is the right (euen then) of beleeuers, to bee caught vp, and to meet Christ in the Aire,
It is the right (even then) of believers, to be caught up, and to meet christ in the Air,
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and to come gloriously, euen as so many bright Sunnes, to bee admired with him. And this is not all:and to come gloriously, even as so many bright Suns, to be admired with him. And this is not all:
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for then shall we be as so manie Iudges, to iudge men and Angels, when it shall bee said vnto them, Goe yee cursed, into the fire eternall, prepared for the Deuill and his Angels.
for then shall we be as so many Judges, to judge men and Angels, when it shall be said unto them, Go ye cursed, into the fire Eternal, prepared for the devil and his Angels.
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For so it is written, The Saints shall iudge the World. And againe in the same Chapter, The Saints shall iudge Angels.
For so it is written, The Saints shall judge the World. And again in the same Chapter, The Saints shall judge Angels.
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And in an other place, Behold, the Lord commeth with ten thousands of his Saints, to execute iudgement vpon all, And in an other place, Behold, the Lord comes with ten thousands of his Saints, to execute judgement upon all,
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and to conuince all that are vngodly among them, of all their vngodly deeds, which they haue vngodlily committed,
and to convince all that Are ungodly among them, of all their ungodly Deeds, which they have ungodlily committed,
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and of all the hard speeches which vngodly sinners haue spoken against him. And yet this is not all:and of all the hard Speeches which ungodly Sinners have spoken against him. And yet this is not all:
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for after that, we shall be euer with the Lord, We shall be as the Angels in heauen, we shall receiue that crowne of life, that great reward, that exceeding surpassing and eternall weight of Glorie, that fulnesse of Ioy, those pleasures at Gods right hand for euermore.
for After that, we shall be ever with the Lord, We shall be as the Angels in heaven, we shall receive that crown of life, that great reward, that exceeding surpassing and Eternal weight of Glory, that fullness of Joy, those pleasures At God's right hand for evermore.
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This may we also challenge at Gods hands, by vertue of his promise in this Scripture which is the Text,
This may we also challenge At God's hands, by virtue of his promise in this Scripture which is the Text,
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and of Christs intercession in another, where it is thus written, Father, I will that they also whom thou hast giuen me, bee with mee where I am, that they may behold my glorie which thou hast giuen me.
and of Christ Intercession in Another, where it is thus written, Father, I will that they also whom thou hast given me, be with me where I am, that they may behold my glory which thou hast given me.
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A man would thinke it were a good thing to bee a beleeuer, if all this bee true:
A man would think it were a good thing to be a believer, if all this be true:
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and surely eyther this is true, or the Scriptures are false, which were blasphemie to say.
and surely either this is true, or the Scriptures Are false, which were blasphemy to say.
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Let God then be true, and euery man a lier. Let God then be true, and every man a liar.
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And let the consideration of this stirre vp euery one to seek diligently for the fauour of GOD. Get this one necessary thing: Get Christ, and get all:
And let the consideration of this stir up every one to seek diligently for the favour of GOD. Get this one necessary thing: Get christ, and get all:
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In this life, Wisedome, Riches, Friendes, Honour, Safetie, Peace, Attendants, Victorie, Ioy, Long-life.
In this life, Wisdom, Riches, Friends, Honour, Safety, Peace, Attendants, Victory, Joy, Long-life.
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At the day of Iudgement, wee shall come gloriously and triumphantly, with the Iudge of the whole earth:
At the day of Judgement, we shall come gloriously and triumphantly, with the Judge of the Whole earth:
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Angels and Men shall tremble at our Glorie, and admire our excellencie. Angels and Men shall tremble At our Glory, and admire our excellency.
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They that haue iudged vs, shall be iudged by vs. After the day of iudgement, wee shall possesse that Kingdome peaceably, into the which wee haue here entred violently,
They that have judged us, shall be judged by us After the day of judgement, we shall possess that Kingdom peaceably, into the which we have Here entered violently,
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and for which we haue fought valiantly. We shall see God face to face: We shall haue knowledge without ignorance: Loue without Hatred: Ioy without Sorrow: Light without Darknesse: Beautie without Deformitie: Strength without weaknesse: Plentie without Want: Health without Sicknesse: Honour without Disgrace: Peace without Trouble: Courage without Feare: Safetie without Danger: Life without death: Al good without any euil.
and for which we have fought valiantly. We shall see God face to face: We shall have knowledge without ignorance: Love without Hatred: Joy without Sorrow: Light without Darkness: Beauty without Deformity: Strength without weakness: Plenty without Want: Health without Sickness: Honour without Disgrace: Peace without Trouble: Courage without fear: Safety without Danger: Life without death: All good without any evil.
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This is the heritage of the seruants of the Lord, and their righteousnesse is of me, saith the Lord. FINIS.
This is the heritage of the Servants of the Lord, and their righteousness is of me, Says the Lord. FINIS.
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