not now to deale with profane and lewd persons but such as the Lord had sanctified to himselfe according to the vision and voice What or whome the Lord hath sanctified account not thou profane vers 15. Whence 1. we haue in this holy man a mappe of humane frailtie in which we may see how heauie the best are to their duties for was it not long before giuen Peter in charge to teach the Gentiles was not his commission large inough when among other disciples he was dismissed by Christ himselfe to teach not onely the nations but all nations Had not he heard often from the mouth of Christ and read in the writings of the Prophets that the Gentiles must be called in that the tents of the Church must be enlarged her courteins stretched ouâ— and that their owne sound must go ouer all the world yet Peter had forgotten all this and as though Christ had not beene come or as if himselfe had neuer conuersed with him he would still vphold the difference of peoples which his Mr. had destroyed confine saluation to the Iewes only as if Christ had not been a common Sauiour of Iewes and Gentiles he must haue new visions and voices to lift him vp to his dutie or else he cannot be brought so much as to acknowledge it Let vs looke vpon this example to condemne our owne corruption by it yea to watch ouer it least following as we are too prone the streame of it we be carried away from the most essentiall duties which by our calling either generall or particular are by God enioyned vpon vs. Let the Popish guids also looke vpon this example and tell vs whether Peter erred not 1. in iudgement 2. after Christs promise 3. in a weightie matter forgetting his commission and calling yea and the calling and saluation of the whole bodie of the Gentiles all which he failed in And then whether it be a sound ground vpon Peters person or any promise made to him to build their Popes immunitie and freedome from error in matter of faith so long as he sitteth in Peters pretended chaire Secondly In that the Apostle Peter secretly implyeth an acknowledgment of his error we haue in him a worthy patterne of a speciall grace to be practised of vs all namely vpon better grounds to lay aside any errour in iudgement or practise although neuer so long held or stifly maintained of vs before and not be ashamed to professe that we so doe which vertue is a sound fruite of humilitie and argueth a good heart which is in loue with the truth for it selfe and esteemeth it aboue his owne estimation the obseruing whereof would cut off infinite controversies which could neuer be carried and continued with such burning heate in the Church of God if the contention were not many times more for victorie then for truth and rather least error should be acknowledged then that truth should triumphe ouer it Thirdly in this preface euery Minister is taught wisely to cut off and remooue such lets as might hinder his doctrine among his hearers and contrarily to winne by all good meanes such credit to his person as that he may preserue a reuerent estimation of himselfe in the hearts of his people So did the Apostle here and not without cause seeing the acceptance of the person of a Minister is a great furtherance for the entertainement of his doctrine not that the faith of God ought to be had in respect of persons but because mans weaknesse carrieth him beyond his dutie herein And againe Satan and his instruments seeke exceptions against their persons whose doctrine is without exception well knowing that where the person is not first receiued hardly will any doctrine from him be embraced Matth. 10.14 he that receiueth not you nor your words Whence the Apostle Paul was constrained to be much and often in the iustifying of his person calling and conuersation because to hinder his doctrine the false Apostles by all these laboured to bring him into contempt Nay our Lord Iesus himselfe was forced often to averre his person to be diuine his calling to be heauenly and his conuersation holy and without sinne because the Iewes were euer hence disgracing his doctrine because of the meanes of his appearance Now whosoeuer would retaine reuerence authority among his people must shewe forth 1. conscience of his duty 2. loue to his peoples soules and bodies 3. a wise and vnblameable carriage and conuersation these things if he doe not he hath more disgraced himselfe then his people can Of a truth I perceiue that God accepteth not of persons By person is not here meant the substance of man or the man himselfe but the outward qualitie appearance or condition which beeing offered to the eie may make a man more or lesse respected such as are wealth honour learning parentage beautie or such like here called the face of a man for which God accepteth not nor reiecteth any man he accepteth not the persons of Princes saith Elihu nor regardeth the rich more then the poore they beeing all the worke of his hands And applyed to the Apostles purpose is as if he had said I now indeed clearely perceiue that the Lord hath no respect of any dignitie or priuiledge in any people aboue an other that he should powre his grace vpon one more then an other vpon the Iew aboue the Gentile vpon the circumcision aboue the vncircumcision vpon the seed of Abraham according to the flesh aboue the rest of the nations and kinreds throughout the world Now I see that the righteous iudge of all the earth can be no accepter of persons For 1. this were to esteeme men by adiuncts and qualities and not by their essence and substance of grace and pietie thus should the rich man haue beene preferred before Lazarus and the proud Pharisie before the penitent Publican 2. this were to iudge by inconstant things for all these outward respects passe away as the figure of the world it selfe doth whereas the iudgment of God is most vnchangable and therefore grounded on things vnchangeable 3. it were a most vnequal valuatioÌ„ to compare much more to preferre things which are in no proportion of goodnes to the things which are vndervalued for betweene temporall and eternall heauenly and earthly things can be no proportion 4. he which hath forbidden vs to iudge by the false and crooked rule of sence sight reason and such things as are before vs cannot himselfe doe so both which points are plainely prooued 1. Sam. 16.7 The Lord biddeth Samuel beeing to chose one of the sonnes of Ishai to be king looke not on his countenance nor on the height of his stature and addeth this as a reason for God seeth not as man seeth man loooketh on the outward appearance but the Lord beholdeth the heart Obiect But when the Lord passed by all the rest of the nations and chose Abraham and his â—eede did he not accept
the Apostle or to giue place as in Dorcas who by a word of the Apostle was raised to life beeing dead By thâ—se meanes the Lord put into the hands of the Apostles great power to giue witnesse of the resurrection of Christ. The third thing is By what meanes they witnessed or gaue testimonie to Christ. Answ. Because they were to be authenticall and faithfull witnesses to all the world and that both in the age wherein they liued as also in all the succeeding ages to the end of the world therefore was it necessarie that they should giue witnesse two waies 1. By zealous and painfull preaching by voice while they liued 2. Euen after their death by the holy doctrine left behind them in their workes and writings and thus doe they still remaine publicke witnesses to vs on whom the ends of the world are come Doctr. Hence obserue that the office of the Apostles was to giue testimonie vnto Christ after a peculiar manner Act. 1.8 When the holy Ghost shall come vpon you yee shall be witnesses vnto mee both in Ierusalem Iudea Samaria and to the vttermost parts of the earth I say they were to be witnesses after a peculiar manner for these reasons 1. To distinguish their witnesse from ours who are ordinarie Ministers for euery Minister is called of God to giue witnesse to Christ but properly to speake they are rather preachers and publishers of things witnessed then witnesses or if witnesses yet herein they differ from the Apostles that they are not oculate or earewitnesses nor such sensible witnesses as they were for this is an Apostolicall speach and manner of preaching not deriued to ordinarie pastors and teachers to say That which we haue heard and seene and our hands haue handled that we testifie vnto you 2. They were all faithfull witnesses and faithfull men endued with faith and full beleefe of the things they wrote and testified as all ordinarie Ministers are not Whence the Evangelist Iohn professeth of them all that they knew the testimonie to be true True for the matter for they deliuered the whole counsell of God and kept nothing backe that was fit to be knowne and true for the manner they all speaking as they were mooued by the spirit of God and therefore exempted from all error in their witnesse as we are not 3. And hence followeth that their witnesse is to be beleeued as infallible beeing the witnesse of such as with their eyes saw his Maisstie who did not at any time deliuer any thing which they either heard not of Christ or saw him not doing or suffering but all other ordinarie Ministers are so farre to be beleeued as they consent with these and so farre as they testifie no other thing then what these oculate witnesses haue left in writing Obiect But Christ needeth not the witnesse of any man hee hath a greater witnesse then Iohn or then any Apostle therefore there is no vse of the Apostles witnesse Answ. Christ hath indeed three greater witnesses then the witnesse of all his Apostles namely 1. His Father that sent him beareth witnesse of him 2. The Scriptures if they be searched testifie of him 3. His workes that hee did beare witnesse of him but yet howsoeuer in regard of himselfe hee need no other testimonie of man that we might beleeue and be saued hee vseth the witnesse of men of Iohn and the Apostles and of this diuine testimonie in the mouth of the Apostles may be said as Chriâ—â— did of the voice from heauen Ioh. 12.30 This voice came not because of mee but for your sakes Vse 1. From this doctrine we learne how necessarie a thing it is in causes of faith to leane vpon true and certaine thâ—ngs and not vpon tottring traditions or vnwritten verities which are the maine pillers of Popish doctrine Oh how good hath our God beene to this Church and Land of ours in giuing vs a surer word of the Prophets and Apostles to become a light vnto vs in a darke place and a sure ground whereon we may build the truth and certaintie of our faith and religion that we need not be carried about with euery wind of corrupt doctrine These witnesses beeing sensible faithfull and so extraordinarily assisted neither would nor could deceiue vs yea and writing in such a time and the same age in which the things were done if they had written any false or corrupted thing all that liued at that time could easily haue confuted them And therefore as Moses when hee had written the booke of the law called all the people to be a witnesse of the truth of it euen so the Apostles writing the bookes of the Gospel and finishing them appealed to the men of that age for the truth of them as Iohn the last of them all in the last end of his booke saith wee know that is all this age knoweth that this witnesse is true 2. This Doctrine giueth vs direction how to carrie our selues to the present Ministrie for some man may say as the deuil once did Paul I know and Cephas I know but who are you Surely euen we are sent by Christ aswell as the Apostles Ephes. 4.11 Hee gaue some to be Apostles some Prophets some Pastors some Teachers Where it is euident that he that giueth the Apostle giueth the Pastor also We beeing then called by Christ to teach this doctrine in the Church whatsoeuer our owne vnworthinesse be yet to contemne vs shall be the contempt of Christ himselfe yet we beeing men subiect to error as they were not must hold vs to our rule which is Apostolicall doctrine for as the Apostles haue faithfully performed their parts so our part and dutie is faithfully to depend vpon them and then not to depend vpon or depart from vs is to depart from Christ and his ordinance We that are teachers reserue to euery Christian his priuiledge which is not to receiue euery thing from vs hand ouer head nor any thing at all on our bare words but to trie our spirits to search the Scriptures as the Bereans They haue or ought to haue their Bibles we wish them to looke and enquire there whether our doctrine be true or no and by this note shall they know it what it is according as we shall be able to shew the Apostles the eare or eie-witnesses of it for els are they not bound to beleeue it Let any man come with a coniecturall or probable truth or any traditionarie doctrine and cannot shewe which of the Apostles heard or sawe it in Christ no man is bound to beleeue it as necessarie to his saluation But if any come and can backe his doctrine thus from the Apostles it is all one as if the Apostles did vtter it Let euerie Minister if he would be beleeued tread in the steps of the holy Apostles and see he be able to cleare that all he speaketh be spoken in their language be seene with their eyes
former This Righteousnesse is a grace of God whereby the beleeuer is inclined vnto honest actions according to the prescript of Gods law When I say a grace of God I vnderstand that righteousnesse whereof a man in the state of grace is by grace made partaker and exclude all that originall righteousnesse which was set in the nature of man by his creation whereby he was wholly conformable to the image and righteousnesse of God further saying that the beleeuer is hereby inclined to honest actions three things are implied 1. That this righteousnesse is not that imputed righteousnesse of Christ which is a most exact conformitie of the humane nature of Christ with all his actions and suffrings performed of him in our stead with the whole law of God whereby we are wholly couered as with a garment in the sight of God but rather a fruit of that namely that infused and inherent righteousnesse wrought in the heart of euery beleeuer by the singer of the spirit whereby the image of God is daily renewed and repaired in him and so himselfe inclined to workes of righteousnesse to which he is now created 2. That subiect of this righteousnesse is the Beleeuer for all the workes of vnbeleeuers whose mind and conscience are defiled Tit. 1.15 inward or outward cannot be other then sinne and vnrighteousnesse 3. That the next efficient cause of it is liuely faith beeing the instrument of the holy Ghost by which he begetteth this righteousnesse wheresoeuer it is now faith produceth this righteousnesse in vs not as it is an excellent gift of God nor as an excellent qualetie in vs but only as it is an hand or instrument apprehending and laying hold vpon Christ who iustifying vs by his owne righteousnesse imputed and by his spirit regenerating and sanctifying our natures is the verie proper cause of this infused and inherent righteousnesse The last words in the description according to the prescript of Gods law shew that then a worke is righteous when it is framed according to the right rule of the law of God it being the onely perfect rule of all righteousnesse Mens laws are rules also but imperfect and no further yet so farre bind as they are agreable vnto Gods The second point is the working of righteousnesse wherein 1. the order 2. the manner The order is in the words first to feare God and then to work righteousnesse all the duties of loue must be founded in faith and the feare of God for whatsoeuer is not of faith is sinne and the feare of God is the very seede and life of all true obedience which the wise man implyeth when he calleth it the head and beginning of wisedome that looke as all sence sloweth from the head so all heauenly sence and motion from the feare of the Lord. Which sheweth that many men beginne at the wrong ende in the matter of their obedience some thinke they doe God high seruice if they come to Church say some prayers heare a sermon things not to be dissalowed but know not how fâ—rre they are from pleasing God herein because they bring not hearts renewed with faith and repentâ—nce nor soules possessed with hope loue and the true knowledge of God without which the Lord accounteth their sacrifices but maimed and professeth his hatred against them others place all their holinesse and obedience in the workes and duties of the second table If they be liberall to the poore iust in their dealing sober and ciuill in their conuersation though they liue in grosse ignorance of God and his word vtterly carelesse of the wayes and worship of God yet conceiue themselues in as good case as any other man which is all one as to account that man a liuing man who hath no head the feare of God being to true religion euen as the head to the bodie of a man besides that they thrust the second table into the place of the first inverting the order of God yea they pull and breake a sunder the two tables which the Lord hath so nerely conioyned Now for the right manner of working righteousnesse it appeareth in these rules 1. It setteth all the rule before it and endeuoureth in all if it were possible to fulfill all righteousnesse for seeing all the commandements of God are truth and righteousnesse they are all without exception to be obserued And this although it be necessarily implied in the text yet is it else-where expressed Deut. 5.29 Oh that there were in them such an heart as to feare me and keepe all my commandements A second thing required is diligence which must needes attend feare How diligent a vertue feare is appeareth in Iacob who beeing to meete his brother whom he feared could not sleepe all night and in Abraham who hauing a most difficult commandement to slay his sonne yet rose early and went three dayes iourney without reasoning the matter But what mooued him hereto surely the Lord himselfe sheweth the true cause Gen. 22.12 Now I know that thou fearest God seeing thou hast not spared thine only sonne 3. Delight in the workes of righteousnesse which also attendeth the feare of the Lord Psal. 112.1 Blessed is the man that feareth the Lord he delighteth greatly in his commandements both to thinke of them to speake of them and to doe them Whereas the worldlings heart speach and affection is taken vp with his gaine commoditie rents and income For as the feare of God it selfe is not a seruile and slauish feare for punishment no more is that obedience which proceedeth from it forced or wrung out but as it is such a feare as delighteth greatly in Gods commandements so the obedience is such as is offred from a willing people like a free will offring which they must only offer whose heart encourageth them and whose spirit maketh them willing 4. Continuance in working for this is another propertie of the true feare of God that it respecteth not only all the commandements but alwaies and seeing Gods feare is to keepe the heart continually and that man is blessed that feareth alwaies this inseperable fruite of it working of righteousnesse must neuer wither or faile in the godly who are exhorted to passe the whole time of their dwelling here in feare to walke with God as Henoch did and to haue their conuersation in heauen that is their whole practise and course and not a part of it only Hence therefore is affoarded an other ground of exhortation namely that howsoeuer this is not such a righteousnesse as wherein we can stand before Gods iudgement seat not beeing euerie way answerable to the lawes perfection yet we want not good reason to take vp the practise of it in the manner prescribed Seeing 1. it is commanded by God Psal. 4.6 offer to God the sacrifice of righteousnesse 2. It pleaseth him and makes vs also pleasing vnto him for the former Psal. 11.7 The righteous Lord loueth righteousnesse the
Ghost to whom whatsoeuer we doe the Lord doth accept and account of it as done to himselfe 3. We haue in the worst of all Gods image which is louely our owne nature which should drawe vs to respect if not the man yet manhood or humanitie in him and for ought that we know to the contrarie by the rule of charitie we must hope that they may participate in the death of Christ as well as our selues Lastly we are prouoked to doe good by that blessed reward which God of his mercy hath promised to all those good and faithfull seruants who when their master shall come shall be found well doing And healed all that were oppressed of the deuill for God was with him The Apostle proceedeth to prooue that Christ was anointed with the holy Ghost and with power because he was able to rescue out of the hands of the deuill such as he oppressed and played the tyrant ouer God hauing in iustice put them vnder his power Now although Christ did most powerfully spoyle Satan of his dominion which hee had in the soules of men this beeing the maine cause of his appearing that hee might loose the workes of the Deuil there yet the words here vsed in the originall restraine the sence to the curing of the bodies of men which being possessed were most miserably captiuated tormented and vexed by the deuil The word healing is first and properly applied to the bodie and the word translated oppressed is neuer vsed elsewhere in the Scripture but once in Iam. 2.6 and there is taken for bodily oppression and not spirituall for such is mans miserie by the fall that by Gods iust permission his bodie and soule which before were sweet habitations of Gods holy spirit are both of them become harbors and roostes for deuils and wicked spirits and these sometimes strike the minde with lunacie and frensie and sometimes abuse the bodie of man to the hurt of it selfe and others Hence is it that the Scripture giueth vs example of some out of whom Christ cast out but one deuil as Mark. 1.23 and the Cananitish womans daughter Matth. 15.22 of others out of whom hee cast out moe as out of Marie Magdelen seauen and out of the man that kept among the graues verie many for they said they were a legion which though it be a certaine number put for an vncertaine yet must the number be very great for some account a legion to be twelue thousand and fiue hundreth And the least I read it accounted is six thousand sixe hundreth sixtie and sixe And this may cast downe the pride of flesh which is readie to puffe vp it selfe seeing that now the verie bodie by the forsaking of God and his iust desertion of it is or may become the habitacle of a whole legion of deuils and wicked spirits And againe to vphold his hope in the midst of so many enemies it may be obserued that as God suffreth many euen a legion of Deuils to hurt one man so hee hath many good Angels to pitch about a godly man to helpe him against them Neither doth the Scripture speake of one speciall Angel assigned to euery speciall man but for our more full comfort that they are all set about vs to keepe vs in our waies and that all of them are ministring spirits for the good of those that are heires of saluation When God opened the eyes of Elisha his seruant he saw multitudes euen a mountaine full of them set as it were in battell arraie for the defence of them beeing but two Now in these words three points must be considered First that there were many possessed with deuils whom Christ healed Secondly that those who were so possessed were wonderfully oppressed the deuil exercising a wofull tyrannie ouer them Thirdly that the power of Christ was mightily manifested in their deliuerance For the first of these We read of many that were in those daies possessed both in Iudea in Galily and the coast of the Gadarens Which occasioneth the moouing and resoluing of two questions 1. Why the Lord suffreth the Deuill to take vp and possesse the bodies of men For we must not conceiue that Satan hath any such power further then it is granted him from God Hereunto I answer that the Lord in great 1. wisedome 2. iustice and 3. mercie doth permit this vnto Satan 1. Many are of the sect of the Saduces in this behalfe and will not beleeue that there are Angels or Deuils or resurrection till they see in such wofull spectacles as these are sencible demonstrations of it in effects aboue nature 2. Hee iustly permitteth it paâ—tly to punish the sinnes of the parties themselues possessed partly also the sinnes of others as either such as they belong vnto or others who often sustaine great harme from such parties 3. In great mercie hee propounds vs such examples of his displeasure partly that we might be more watchfull against sinne attended with such fearefull euents and partly to make vs flie to Christ the seed of the woman and cleaue fast vnto him that by his power Satan may be troden vnder our feete 4. Further such spectacles shew that the very Deuils themselues are Gods creatures and part of that great hoast all which serue vnder their Lord to punish his enemies sinne Many wicked persons are hence giuen vp by God vnto the Deuil as the condemned person is deliuered into the hands of the hangman that he might execute the Lords most righteous sentence thus is that wicked spirit which haunted Saul called the spirit of the Lord because hee was the minister of God to execute that iudgement vpon him And these are the Lords ends herein which hee would haue carefully obserued in all ages and that men should not look vpon such examples without returne of glory to God and reaping good to themselues Satan I grant propoundeth vnto himselfe another end which is to delight himselfe in the vexation and torment of such miserable men but yet for the former causes and to heape vp the damnation of the deuils themselues he suffreth them by their own most wicked wills to bring his most righteous will to passe The second Question is why there were so many possessed in Christs time aboue all the times before him Answ. 1. Because the Deuil knew his time was short and that the Sonne of God was euen now appearing to destroie the workes of the deuil and therefore hee more bestirred him then euer before So likewise in these last times hee applieth his worke and shall doe euery day more busily then other as his time draweth faster on Rev. 12.12 The Deuil hath great wrath knowing that his time is but short 2. That there might be iust occasion offered to Christ to manifest himselfe to be the true Sonne of God and the promised seed who should manifestly breake the serpents head according to al the prophecies of him which one point had the Iewes
his grace the latter of which maketh the former soueraigne vnto vs and appeareth in two actions in remoouing from vs the next causes of all our diseases namely our sinnes For as the Phisicion in working a cure first remooueth the distempered humors of his patient which are the matter of the disease so doth our heauenly Phisicion imply that this is the beginning of his cure and therefore often his first word is Thy sinnes are forgiuen thee and his last word is goe and sinne no more least a worse thing befall thee 2. By taking our diseases vpon himselfe which no Phisician doth or can doe but this Lamb of God taketh away the sinnes of the world by taking them vpon himselfe for hee bare our infirmities and carried our sorrowes and sinnes in the bodie of his flesh euen to the crosse where they were fastned with him buried them in his graue yea cast them into hell and there left them by which most glorious triumph of his the snares and fetters wherewith we were chayned to death and the Deuil are broken and our soules as a bird are escaped Hence note 1. That no man can cast a deuill out of a possessed partie or euer did as a principall efficient cause but as an instrument and that onely by this power of the Lord Iesus to whome all power in heauen and earth is giuen and to whom all the honour of this power must be ascribed for what power can countermand Satans but onely Gods I grant Satan may giue place to Beelzebub and depart his habitatioÌ„ for his greater aduantage and forsake a bodie to get faster hold vpon the soule or to delude many beholders but such hostile conquest ouer satan argueth a mightie power of God which all the deuils in hell cannot resist Secondly that whosoeuer finde themselues any way molested of Satan must hasten themselues to Iesus Christ who onely can batter down the holds of the deuill and worke their deliuerance Feelest thou thy selfe held vnder any spirituall captiuitie or bondage doth the lawe of euill present with thee toyle thee with heauines and vnchearefulnesse to any thing that is good seest thou in any measure Satans secret traines working against thy saluation oh come vnto Christ not faintly as the father of the possessed child Mark 9.22 Master if thou canst doe any thing helpe vs but with confidence as the leper Master if thou wilt thou canst make me whole or as the Centurion onely speak the word rebuke these dumbe and deafe spirits within me and thou who onely canst make the dumbe to speake the deafe to heare the blind to see and the lame to leape for ioy set me at libertie worke my enlargement chase away these spirituall enemies and thou that art the sonne set me free and I shall be free indeede Againe art thou in any affliction of bodie or mind or goods or name yea be it in the case of sorcerie or witchcraft against thy selfe or any of thine or whatsoeuer belongeth vnto thee looke vp vnto Christ he can command fire water windes seas diseases death the deuills themselues and if he see it good for thee he can checke all thy grieuances he is of no lesse power now in his glorie at his Fathers right hand then he was in his humility vpon earth and yet when he was at lowest he could command legions of deuills nay legions of angels as at his apprehension much more can he now command and rebuke the former and pitch the latter round about them that feare him so as without his wil all the deuils in hell cannot make one haire of thy head to fall Thirdly hence are ouerthrowne sundrie superstitious and wicked opinions and practises verie riâ—e in the world As 1. such Popish minded persons as thinke that by certaine words and amulets deuills may be driuen away deseases healed c. And for this they alleadge that in the new Testament onely by naming Iesus such cures were effected To which I answer that it is too grosse a conceit to thinke that there can be any vertue in words to driue away diseases much lesse deuills or to conceiue that by the pronouncing of words but by the vertue and power of Christ working by the Apostles and miraculously put forth with those words both diseases and deuills gaue place and so the parties were healed 2. Such as thinke that by the applying of consecrated things as they call them deuills are scared away as by holy water salt hallowed candles reliques of Saints the signe of the crosse images fashioned in such or such a place All which howsoeuer verie ordinarie in the Church of Rome yet indeede are no better then sorcerie and charming and the verie practises of those who while they will driue the deuil from others plainly prooue that themselues are spiritually possessed by him in that they will cast out deuills by Beelzebub the Prince of deuils They obiect for these reliques that a souldier that was to be buried was reuiued by touching the dead bones of Elishah 2. Kin. 13.21 But this was a miracle wrought by the finger of God to confirme the truth preached by that worthie Prophet and is not to be ascribed to the touching of the bones which in themselues nor at any other time had any such vertue They alledge also the example of the woman hauing the blooddie issue who was cured by the touching of Christs garment whereas that disease was cured not by the corporall touching of his skirt but by the spirituall touching of himselfe which was by the hand of her faith and therefore our Sauiour said be it vnto thee not according to thy feeling but according to thy faith They alleadge also Act. 19.12 That from Pauls bodie were brought to the sicke napkins or handkercheifes and the diseases departed from them and the euill spirits went out of them Which things had no such power in them but only that it pleased God by such weake meanes to produce miracles for the confirmation of that holy doctrine preached by Paul And therefore the text ascribeth these miracles not to the garments of Paul but to God himselfe who by the hands of Paul wrought them vers 11. Whence we may conclude that whosoeuer vse any such meanes as these shew themselues not only superstitious and wicked but most foolish and ridiculous to thinke that any bodily substance whatsoeuer can worke vpon or violence a substance which is not bodily such as the deuils is It will be alleadged that experience sheweth that such meanes as these preuaile to these intents and purposes which we grant to be true but that is by Satans subtelty who often dissembleth a flight as though he were forced by an exorcist to depart or else indeed goeth away that men might be confirmed in their impietie and grow more madde vpon such wicked and vnlawfull meanes 3. Others who when Gods hand is any way vpon them or theirs especially if they conceiue
for these hee rose againe for these hee spoiled principalities and powers for these hee slew hatred yea not for these only but in these also and in these only As for all the rest hee praieth not for the world namely the wicked of the world hee died much lesse for them his death killed none of their sinnes but they are left in their sinnes and vnto the raigne and damnation of their sinnes without all benefit either of the death of Christ or of his resurrection When we say then that Christ killed sinne we must be vnderstood according to the Scriptures only for and in true beleeuers who only can receiue of his fulnesse The latter distinction concerneth sin wherein wee must consider two things 1. the guilt 2. the corruption of it The whole guilt of sinne is wholly and at once abolished to all beleeuers by meanes of Christ his death and resurrection but not the whole corruption which while they dwell in the bodie will dwell with them yet so as they neither liue in it nor it scarcely liue in them For the former the Apostle asketh this question Rom. 6.2 How can we that are dead to sinne liue in it and hence it is that such as are in communion with Christ are not only said to be dead but buried also with Christ and consequently they leaue their sinnes in his graue euen as Christ himselfe left them there where if they be left there will be a rotting and consuming of them away that they will be euery day lesse then other euen as it is with the bodie that lyeth in the graue and those which remaine yet vnmortified they will be euen as dead carkases lothsome and stinking which aboue all things the godly desire to be couered Now how impossible is it that these should be the practises of such as liue in sinne Nay I say more that all the corruption of sinne left in the godly can scarcely be said to liue in them I graunt indeede some moouing and stirring of it in them but it is such a motion as is in a beast which hath the throat cut it strugleth and striueth in letting life goe but the beast is killed and the vncleane issues of sinne in the godly which indeed are many are like such issues which come from a dead man and are a very parting from them rather then any argument of the life of sin or of any delight in them This is that which the Apostle aimeth at Rom. 6.7 Hee that is dead is freed from sinne as the theefe once hanged stealeth no more so sinne once dead and executed in Christ liueth no more in state or strength the sinewes of this giant are cut and what strength of motion can be in it In a word it is in beleeuers but dying sinne sinne destroied the whole hoast of sinne is discomfited though some stragglers of the armie wander here and there as rebells in another mans dominions The second enemie is death which entred into the world by sinne and went ouer all men in that all men had sinned and standeth in full force and state by sinne whersoeuer it raigneth Now Christ by remoouing the cause hath also remooued the effect for sinne beeing slaine death is also swallowed vp in victorie he hath made his word good O death I will be thy death who although he be the last enemie that shall be fully destroyed yet hath he disarmed him taken away his dart and sting from him and so spoyled him as he hath left him nothing to harme the elect withall The third enemie is hell the gates of which was set wide open by sinne for In the day thou sinnest thou shalt die the death namely the second death as well as the former But Iesus Christ by discending into hell and suffering the sorrowes of the second death loosed the same from himselfe and all such as shall beleeue in his name vnto the worlds ende Reu. 1.18 I was dead but am aliue for euermore Amen and I haue the keyes of hell and death which phrase seemeth to be borrowed from great commanders and conquerours who hauing wonne and entred any citie presently haue the keyes deliuered vnto them in token of that regiment and authoritie which now of right belongeth vnto them and plainely importeth that howsoeuer Christ was once dead yet by his death he hath vanquished hel and death and so hath obtained full power and command ouer them both The fourth enemie is Satan the arch enemie of mankind most malitious beeing a manslayer from the beginning and most powerfull beeing the Prince yea the God of this world yet hath the victorious lyon of the tribe of Iudah put to flight this roaring lyon whose rage and malice made him bold to set vpon the Sonne of God himselfe that so he might worke his owne ruine and ouerthrowe How Christ avoided his sundrie fierce assaults and temptations in the wildernes broke his power and forces by his powerfull dispossessing and casting him out of men and women trode vpon his necke by the power of his death and resurrection we might at large out of the Euangelists shewe but that wee haue spent some time alreadie in this argument so as now the gates of hell can neuer preuaile against the faith of the godly the seede of the woman hath broken the serpents head the strong man is cast out by a stronger then he the spoyler is spoyled and lead in triumph by him that appeared for this ende to destroy the workes of the deuill who hath this tyrant also in chaines reserued for the blackenesse of darkenesse for euer The last enemie but not the least in strength is the world Satans seruant and armour-bearer which by all the power and pollicie it could vse could not keepe Christ downe in the graue but he rose againe notwithstanding all the opposition of it this is that our Sauiour professeth of himselfe a little before his death Be of good comfort for I haue ouercome the world As if he had said trouble not your hearts although you haue all the strength and malice of the wicked world against you all which shall be no more able to preiudice your saluation or hinder your glorie then myne owne who haue ouercome it so as you fight against a conquered enemie By all this that hath beene said that of the Apostle appeareth to bee true that he hath subdued all things vnto himselfe and hath put all his enemies vnder his feet that none nor all of them can separate vs from God or Christ or our saluation purchased and preserued for vs by him Now we are to see in the next place that Christ by his resurrection hath not onely spoyled these enemies for vs but that he hath made them all after a sort friendly vnto vs that whereas they desire still indeede and seeme to wound vs they doe nothing else but heale vs. 1. For sinne that nowe serueth to humble Gods children and
men bethinke themselues and then tell vs whether the holy Gospel beeing the power and arme of God to saue euery beleeuer the glad tidings of saluation and word of life can make the world worse then it is For if that be the vse of it our blessed Sauiour was farre ouerseene to leaue his glorie of heauen to take our flesh and in it to submit himselfe to the obedience of the whole lawe and to the suffering of the whole curse of it for our disobedience if by all this he leaue the world or make the world worse then he found it How shal it be true that is written of him that the Sonne of man came not to destroy but to seeke and saue that which was lost if the preaching of him make the world worse then it was we will easily graunt that the Gospel beeing a great light it daily discouereth that corruptiō and darkenesse which before lay hid as the sun rising manifesteth all those things which were wrapped vp in the darkenes of the night But to say that sinne is the more because it is more seene by the light of the Gospel is a fancie or if sinne it selfe in these dayes of the Gospel by the multiplication of people be multiplied shall we say the gospel is the cause or rather the malice of men who peruert it to their owne destruction taking occasion by it to turne the grace of God into wantonnesse Let not vs therefore looke as the olde idolaters in Ieremies time who told him plainly that they would not heare the word that hee spake in the name of the Lord for while they serued the Queene of heauen they had plentie of victualls and were well and felt none euill but since they left to burne incense vnto her it was neuer well with them they had scarsenesse of all things and were consumed by the sword and by famine and therefore they were resolued to doe as their Fathers did But let vs with thankfulnesse cast our eyes vpon the grace of God that hath appeared and learne as it teacheth to denie vngodlinesse and worldly lusts and to liue soberly righteously and godly in this present world Many other allegations of simple people against this ordinance I might alleadge but they are well met withall by some others and my selfe haue elsewhere answered many of them and therfore referring the reader thither I content my selfe with these fewe for the present and conclude this point with this exhortation to these poore seduced people that considering the strait charge and commandement that lyeth vpon vs to preach in season and out of season they would be willing to picke out their dutie therein implyed which is to be diligent yea swift to heare to attend as earnest suiters at the gates of wisedome for their owne good to lay vp instruction as they would treasure gold and to call after the wisedome of God revealed in this ordinance without which neuer was any made wise to saluation And let them further know that seeing God doth not extraordinarily saue men where the ordinarie meanes are afforded or offered the neglect of this meanes is to despise great saluation and to make themselues vnworthie of life eternall And from the euidence of truth I avouch against euery soule that turneth his eare from hearing the word preached that he despiseth the pardon of the king of heauen he rufuseth life saluation offred he chooseth death and forsaketh his owne mercie he is no sheepe of Christ for then would be heare his voice and if he were borne of God he would heare the words of God Secondly the obiect of this ordinance or what we must preach and that is Christ. The scope of the whole Scripture is Christ and it is wholly resolued into him The Lawe that is a schoole-master to Christ for by convincing of sinne and making the sinner exceeding sinnefull it leadeth him forth of himselfe to seeke saluation in Christ. The Gospel preacheth nothing but Christ and him crucified for sinne 1. Cor. 2. We preach Christ the power of God and the wisedome of God Hence is it called the Gospel of Iesus Christ and the word of Christ not onely because it is from him beeing God as an efficient cause and preached by him as the cheife teacher of his Church but also for the materiall cause which is Christ. The Apostle Paul calleth it the word of truth not onely for the truth of it but because it publisheth that eternall truth Iesus Christ as also the word of the crosse not onely because the crosse ordinarily attendeth the faithfull preaching and profession of it but because the matter of it is Christ crucified Quest. What is it to preach Christ Answ. It standeth in two things 1. In plaine manner to teach the doctrine of Christ concerning his person his natures his offices and the execution of them from his incarnation to his ascension 2. In powerful manner so to apply this doctrine to euery hearer that euery one may feele a change to follow both in his heart and life For to teach only the Historie of Christ his doctrine his miracles his life his death is not the full teaching of Christ for thus the vnbeleeuing Iewes know Christ and the Infidell Turkes can easily come to this knowledge of him But to teach Christ as the truth is in Christ is to apply euery particular to the heart of a sinner that he may be framed to conuersion and repentance which is the most difficult labour of the ministerie and most to be striuen in Many teachers who can choose hard texts and make learned discourses and shewe much dexteritie of wit reading and humane literature haue not thus learned Christ themselues nor can after such a liuely manner teach him to others And pitty it is to see that whereas so great an Apostle as Paul who wanted not Arts tongues and humane learning desired to knowe nothing but Christ and him crucified among the Corinths themselues it should be the studie of many men to shew the knowledge of any thing rather then of Christ and how they may paint out themselues rather then Christ in their preaching Is not the end of preaching to make Disciples of Christ was it instituted to please the eare or to pricke and pearce the heart Let the minister therefore striue to ransacke the hearts of men with whom hee is to deale that discouering their secret things they may fall downe and say God is in him indeed Let him thinke hee hath spoken the word of Christ when hee hath both taught him and led his hearers vnto him And this will not be done but by the plainnesse of words and euidence of the spirit It is thought a reproach to preach a plaine sermon whereas indeed that is the best sermon which teacheth Christ most plainely 1. By true interpretation of Scripture 2. By wholesome sauorie and proper doctrine gathered thence 3. By sound application of
shall in his humanitie be seene visibly discending in the clouds as he was seene visibly to ascend by a cloud this was long since prophecied that euery eye should see him and how meete is it that the Iudge of all should be seene of all Thirdly in regard of his Church which as it is iustified by his first appearing in humilitie so must it be glorified by the second appearing of the head of the church in glorie Fourthly that he might in this last act of it fully accomplish his kingly office for when he shall haue faithfully finished this iudgement which is committed vnto him he shall immediatly deliuer vp the kingdome vnto his Father not that he shall then cease to bee an euerlasting king of glorie but because he shall no longer exercise any temporarie gouernement as now he doth Hee shall not rule his kingdome by ciuill magistrates nor his Church by such officers and ministerie as are now appointed vnder him for the gathering of the Saints It shall not stand in need of the means of edification by the word Sacraments or censures the Lambe himselfe shall be all these in the midst of the throne of God In both these regards he shall deliuer vp his kingdome but he must first appeare in a most glorious humanity to finish this great businesse For these reasons is this great worke committed to the Sonne immediately to execute Vse 1. Is Christ appointed the Iudge then may euery godly man and woman comfort themselues seeing their Sauiour shall be their iudge If a mans brother were to be his iudge hee would not feare but to get the day and the cause to goe with him but hee is the elder brother of euery beleeuer hee bad the women goe tell my brethren that I am risen againe I know saith holy Iob that my Redeemer or neere kinsman liueth yea hee is nearer then a brother beeing the husband of euery faithfull spouse If the wife should haue her louing husband who loueth her better then his owne life to iudge her cause what need shee feare but the matter will goe well with her what neede the members feare the head Let vs comfort our selues with these words and lift vp our heads because this day wherein our head shall shewe forth both his owne and our glorie who are his members draweth neere 2. This doctrine serueth also to daunt the wicked and vngodly They shall see him whom they haue pearced hee is their iudge against whome all their villanies haue beene committed whose seruants they haue villanously intreated whose kindnesse and peaceable conditions they haue despised and refused What a fearefull sentence awaiteth them when they shall come before him no mervaile if they call for the mountaines to couer them and the hils to hide them rather then they should appeare before the presence of his glorie whose wrath is as a consuming fire and no stubble can stand before it Oh consider this yee that put farre from you this great day of the Lord speaking peace to your selues whilest euery thing wageth warre against you in that you still by liuing in your sinnes proclaime open warre against the Son of God Why should you any longer abuse his patience why will you treasure vp wrath for your selues against this day of wrath why will you fit your selues as fewel for the fire of that day when the Lord Iesus shall come from heauen in flaming fire to render vengeance against all them which knowe not God nor obey the Gospel of our Lord Iesus Well if you will not be warned but you will goe on in such impenitent courses know it that the partie wronged by your sinnes is he who is appointed of God to be your iudge you will thinke it will go hard with Pilar seeing he is to be his iudge who was iudged by him to death and with Iudas that betrayed him and with the souldiers that put him to death but change the persons the case is your owne Secondly in the execution of this office two things must be considered 1. the persons vpon whome here said to be the quicke and the dead 2. the manner of it First by the phrase of quicke and dead is meant all mankind without exception of what age condition sex or qualitie soeuer they be euen all that euer haue receiued life from God from the first man that euer liued vpon earth to the last that shal be found liuing at the comming of Christ euen all these shall be iudged And the dead are mentioned as well as the liuing because the carnall and vnbeleeuing heart of man maketh more question how those who haue beene resolued into dust many thousand yeares agoe can bee quickened and raised to iudgement theÌ„ those that shall bee found aliue at that day therefore is the Scripture verie expresse in this particular Rev. 20.12 I saw the dead both great and small stand before God 2. Cor. 5.10 We shall all appeare before the iudgment seat of Christ. In like manner those speaches admit no exception which we euerie where meete withall as Euery eie shall see him euery man shall beare his owne burden euery man shall giue account of himselfe vnto God And that wee should not doubt of the certainty hereof the Scripture condiscendeth so farre to our weaknesse as to shewe vs the meanes how this great worke shall be brought about As 1. by the mightie and powerfull voice of Christ which whilest he was in his abasement could call dead Lazarus out of his graue Ioh. 5.28 those that are in the graues shal heare his voice 2. By the ministerie of the Angels who shall all not one excepted come with him and they shal gather the elect from all winds and present and force the wicked to the barre before the Iudge of all the earth euen then when they shal flie to the hills to couer them if it were possible from his presence 3. By the diligence of all the bruite creatures who in their kinds shall heare the voice of the Sonne of God The sea shall giue vp her dead so shall death and the graâ—â—e giue vp their dead the verie fire shall giue vp againe the bodies it hath wasted In a word all the creatures shal helpe forward this work of the great day which although it transcend the shallow reach of man yet is it not aboue the power of God Obiect But how can the quicke and dead bee then presented to iudgement seeing the godly shall not enter into iudgement and for the wicked they are iudged alreadie for he that beleeueth not is condemned alreadie Answ. First for the godly they shall not enter into the iudgement of condemnation 2. they are by their particular iudgement acquitted alreadie but they must also by the generall iudgement receiue in their bodies which till that day are not absolued according as they haue done in the flesh 3. they must be solemnely and publikely inaugurated and invested into the glorie
to strike the wicked and vngodly with terror and dread seeing the Lord Iesus shall come from heauen in such power and maiestie and all to iudge and condemne them whom when they shal see arraied with vengeance against them no meruaile if they be driuen to their wits ends yea as it is with guiltie malefactors when they see the iudge comming in so honourably attended so shall it be here this very glorie of Christ shall strike them with feare horror and amazednesse and force them to all miserable and unauaileable shifts and to wish if it were possible that the rocks would fall vpon them and crush them to peeces so as they might neuer come before his presence for the great day of the Lord which is to all the wicked of the world a blacke day a cloudy day a dismall day this day is come and they cannot abide it Secondly this iudgement shall be righteous and according to the truth Rom. 2.2 We know that the iudgement of God is according to truth Heb. 1.8 Thy throne O God is for euer the scepter of thy kingdome is a righteous scepter Thou louest righteousnesse and hatest iniquitie Hitherto is to be referred that of Daniel 7.9 who saith that this iudge shall sit vpon a great white throne alluding to the white Ivorie throne of Salomon but infinitly more glorious the whitenesse be rekoning the puritie and righteousnesse both of the Iudge and the iudgement for euery man shall receiue according to his workes Here shall be no conceilment of things for he will bring euery secret into iudgement hee will lighten all things that are hid in darknesse and make the counsells of the hearts manifest Here shall be no daubing or saluing vp of bad matters in corners no pleading of lawyers who craftely cloud the truth of causes for gaine no respect of persons no fauouring for the sake of any freinds nor feare of foes or any displeasure Here shall be no inducement by gifts which blind mens eyes to peruert iudgement the purest gold of Ophir shall guild no matters here for what shall gold or siluer pearles or Iewells doe when heauen and earth shall be on a light fire Here shall be no sanctuaries nor priuiledged persons or places to hinder the course of iustice hence shall be no appeales but euery person shall receiue an eternall sentence of euery cause according to the truth and equitie of it for else the Iudge of all the world should not doe right Vse 1. To comfort Gods children who in this world are herein conformed vnto Christ for the most part causes and sentences passe against them and their light is darkned their innocencie by the might and mallice of the wicked troden down but then shall they be sure of the day God will cause their vprightnesse to breake out as the sun in his strength for when wickednesse shall turne the sinner into hell righteousnesse shall deliuer their soules from death 2. To teach them to possesse their soules in pacience when they see the confusions that are in the world to beware of reuenge but commit all as Christ himselfe did to him that iudgeth righteously We must be content for a while to see our righteous waies depraued our good repaied with euill by euill men and be so farre from thinking hence that there is no prouidence or care in God ouer his children as that we must necessarily conclude hence this iudgement day Obserue the rule Eccles. 3.16 When thou seest in the place of iudgement wickednesse and iniquitie in the place of iustice thinke in thy heart surely God will iudge the iust and the wicked for there is a time for euery purpose and worke and Chap. 5.7 If in a countrie thou seest oppression of the poore and the defrauding of iudgement and iustice be not astonied at the matter for hee that is higher then the highest regardeth it The same ground doe the Apostles often lay to raise this same exhortation vnto patience in enduring wrongs as Philip. 4.5 Let your patient mind be knowne vnto all men the Lord is at hand Iam. 5.7 Be yee also patient and settle your hearts for the comming of the Lord draweth neere As if these holy men had said with one mouth looke not to haue your right here in this world as neither the wicked haue their hyre but wait the appointed time as the husbandman doth for the weekes of haruest and this time is the comming of the Lord before which time neither is the full recompence of righteousnesse giuen to the Saints nor punishment rendred vnto the wicked in the full measure of it Grow not wearie of well doing though ye meete with nothing but discouragements no◠out of loue with the practise of pietie although the world hate you for it as it did your head before you for in due season yee shall reape if ye faint not 3. This teacheth men carefully to looke to all their workes and waies that they be iust and iustifiable such as will hold water as we say For there is a day of triall when all those causes which they haue by mony freinds or wicked pollicie contriued and ouerwaied in shall be brought about againe into a cleare light and put into the ballance of equitie it selfe where they shall be found too light And thinke seriously with your selues how causes words and actions will abide the triall o◠that day which euen for the present can bring no sound comfort to the heart but rather heauinesse to the heart accusation and guiltinesse to the conscience feare in the thoughts and shame in the face if any man should know how impiously and iniuriously they haue beene contriued how many oppressions wrongs cruelties vsuries reuengefull suits only commensed to make men spend their goods and loose their peace how much of many mens estates would giue a loud witnesse against their owners but that men will not so long before hand trouble themselues with such thoughts Well looke to thy selfe whosoeuer thou art If thy conscience now accuse 〈◊〉 or can accuse thee but thou wilt either stifle it or stop thine eares against the crie of it know that it hath a voice and will doe good seruice to this iudge one day a thousand witnesses cannot doe more then it will doe it will bring backe old reckonings which Christ hath not reckoned for and set them in order before thee when thou that canst find none now shalt haue leysure inough to looke into them but all to the breaking of thy heart and increase of thy torment that thou didst not till too late looke into thy reckonings Now to all such as mind hereafter to look into so maine a business as this is I will for the present commend only one rule whereby they may discerne whether their actions will abide the triall that abideth them and that is this If the word of God doe now approoue them they will then be iustifiable but whatsoeuer word or
examining of our selues and this is when we search and fanne our selues when we sift the secret corners of our hearts and enquire narrowly and without partiallitie What haue I done that looke as the Kings Attornie sifteth out and exaggerateth euery circumstance of the crime against a Traytor at the barre to make his offence as foule as can be so should we become the King of heauen his attournie against our selues not lessning or mincing and much lesse excusing hiding or defending any sinne but labour to see our sinne in euery circumstance and make it as vile as we can that our hearts may be convinced and beaten downe in the sence of our miserie For this purpose lay thy life and euery particular action of it to the law of God that as a straight line will shew thee all thy crookednesse and fetch thee in by such circumstances as whereby thou shalt not content thy selfe with a confession in grosse that thou art a sinner but shalt confesse thy sinne to be out of measure sinnefull But many a Christian is like a desperate bankcrupt who beeing afraid to looke into his reckonings goeth on till hee be clapt vp in prison and at length they see there was no heauenly husbandrie in all this Thirdly In confessing our sinne and pleading guiltie this is the couenant that whereas hee that hideth his sinne shall not prosper hee that confesseth shall find mercie Psal. 32.4 I said I will confesse my iniquitie and thou forgauest mee the punishment of my sinne It is too neere ioyned to our natures to hide our sinne with Adam and concâ—ile it in our bosome or else to summe vp all in a word without speciall greefe for any speciall sinne and herein they thinke they haue peace which is but vnfeelingnesse But those that belong to God he bringeth them to sound humiliation hee maketh them sicke in smiting them and setteth their sinnes in order before them like a bill of parcells to the breaking of their hearts and the vtter acknowledgement of themselues to be miserable bankâ—rupts For this purpose he maketh their owne consciences also to be iudges of their actions pronouncing sentence of guiltinesse and death against themselues As Dauid Against thee against thee haue I sinned and againe I am the man and againe I haue done very foolishly but these sheepe what haue they done The penitent theefe thus iudgeth himselfe we are righteously here To conclude this point hee was neuer truly humbled nor euer aright iudged himselfe that is more ashamed to confesse then to commit sinne Fourthly After pleading guiltie in pleading for pardon as for life and death and as the poore malefactor condemned to die cries for mercie and all his hope and longing is for a pardon euen so this is noted to be the practise of the Church Hos. 14.2.3 Oh Israel returne vnto the Lord thy God for thou hast fallen by thine iniquitie Take vnto you words and turne to the Lord and say vnto him Take away all iniquitie and receiue vs gratiously And which of the Saints haue not placed all their happinesse in the pardon of sinne or haue not preferred the shining of Gods countenance vpon them aboue all the outward happines that the earth affoardeth Now in the seeking and suing for pardon because God will not heare him that regardeth wickednesse in his heart for wicked Esau shall find no repentance nor fauour with teares therefore thou must forthwith cease to doe euill as beeing ashamed of it and learne to doe well laie lawes vpon thy selfe be most seuere against thy selfe in the things wherein thou hast displeased thy God watch diligently ouer those corruptions which haue most foyled thee this is the way both to make and preserue thy peace Bring thy selfe then with feare and trembling before Gods righteous iudgement accuse thy selfe and bewaile thy sinnes be not ashamed to confesse but to commit them againe be so farre from purposing any wickednesse in thy heart as rather thou be strongly armed with full purpose against it And thus remembring thy sinnes God will forget them thus writing them deepe in thine owne bookes God will blot them out of his Thus if thou hide them not but cast them out of thy heart and life hee will hide them for euer and cast them vtterly out of his sight so that if thou canst thus iudge thy selfe aforehand thou shalt neuer be iudged of the Lord. Vers. 43. To him giue all the Prophets witnesse that through his name all that beleeue in him shall receiue remission of sinnes The Apostle Peter although he hath sufficiently prooued whatsoeuer he hath formerly deliuered concerning the doctrine and miracles life and death resurrection and ascention and the comming of Christ againe vnto iudgement yet as though no proofe could be too much or as if he could not satisfie himselfe in enforcing this holy doctrine and binding it vpon the consciences of his hearers he shutteth vp his sermon in this verse with an other assured testimonie aboue all exception drawn from all the Prophets who all consent and conspire with the Apostles in all their doctrine concerning him the summe and maine end of all which is that through beleeuing in his name the elect should receiue remission of sinnes which is the summe and effect of this verse Where first may be asked why doth the Apostle induce so many testimonies one in the necke of another In the answer where of we shall see that none of them are needelesse or superfluous For 1. all the points of Christian religion are aboue and against corrupt nature as appeareth in the heathen who still esteemed the preaching of Christ foolishnesse and in the Athenians who when they heard Paul preaching of the iudgment day and Christs resurrection from the dead they mocked him The hardened Iewes at this day on whom the wrath of God is come to the vttermost doe the like and well it were for many if professed Christians in the midst of such a light made more reckoning of our painfull preaching of Christ who teach the same points then some of the former which were they so slight matters as most account them what neede they be so enforced We are therefore hence fitly enformed both to make more high account of such great mysteries which the spirit of God is so carefull to commend vnto vs as also to bewayle the infidelitie of our hearts that neede so much working vpon them to entertaine such necessarie truthes as these bee 2. Because although he was an Apostle yet would he shewe his care that in all his sermon he taught nothing of his owne which the Prophets had not formerly taught Which teacheth all ministers much more to beware least in any of their sermons they broach such doctrine or bring in such stuffe of which they cannot prooue the Prophets and Apostles to be patrons and publishers For this was the commandement of the Apostles that we teach no other doctrine neither contrary
nor diuerse from it no priuate opinions which are the causes of scismes and heresies nor vaine conceits or iangling which breede questions but no godly edifying It was not onely their precept but practise also as Act. 26.22 Paul spake no other things then those which the Prophets and Moses did say should come to wit that Christ should suffer and that he should be the first that should rise from the dead Nay the Lord of the holy Apostles Iesus Christ himselfe preached no other doctrine of whom it is said Luk. 24.27 that he beganne at Moses and all the Prophets and interpreted vnto them in all the Scriptures the things which were written of him shall the Sonne of God who might haue made euery word he spake Scripture tie himselfe to the Scriptures and make them the ground of all his sermons and shall not weake men who cannot without error depart an haire breadth from them be carefull to containe all their doctrine within the limits of them especialy seeing nothing else bindeth the conscience of the hearer 3. The Apostle knewe that this was a conuincing argument if hee could perswade his hearers that he did deliuer nothing but propheticall doctrine for all men Iewes and Gentiles were easily perswaded that Moses and the Prophets spake directly from God yea and the most blinded and wilfull Iewes at this day professe that if wee can prooue Christ the Messiah from Moses and the Prophets they will beleeue in him so as in great wisedome did the Apostle adde this testimonie to all the former knowing that that is the onely â—ound ground of teaching when men can be perswaded that what they heare is vttered from the mouth of God as by this testimonie his hearers were Now in the verse we haue three things to consider of 1. The generallity of this testimonie that all the Prophets beare witnesse vnto him 2. The scope and ende of their witnesse that men might beleeue in his name 3. The fruit of this beleefe that beleeuers might receiue remission of sinne For the first we will by a briefe induction make it appeare that all the Prophets bare witnesse vnto Christ and then gather some obseruations from it To beginne with Moses who by Christ his owne confession writ of him In Genesis the first thing after the creation and fall is the maine promise that the seede of the woman should breake the serpents head Exodus setteth out Christ our Passeouer Leuiticus in all those sacrifices pointeth out Christ our sacrifice Numbers setteth before our eyes Christ our brasen serpent lifted vp vpon the crosse Deuteronomie describeth Christ our chiefe Prophet whom whosoeuer wil not heare he must die the death Ioshuah beareth his name and most liuely resembleth him in slaying the enemies of Gods people and bringing them into the promised land The Iudges were all Sauiours and types of him The booke of Ruth sheweth the family whence he sprung Samuel Kings and Chronicles his genealogie and the verie persons of whom he discended especially Dauid and Salomon both eminent types of him Ezrah and Nehemiah built the second Temple into which hee was to enter and so to become the glorie of it as both Aggee and Malachie foretold Iob knew that his redeemer liued and that hee should see him last on the earth David in the Psalmes acknowledged that the stone which the builders refused was become the cheefe stone of the corner and expresseth the pearcing of his hands and feete Salomon in the Proverbs describeth his wisedome and eternitie In the Canticles his contract and espousalls with the Church Isay is called the euangelical Prophet then whom no Euangelist could more liuely expresse his person his doctrine his life death buriall resurrection and ascension that hee seemeth rather to write an historie of something past then a prophecie of things to come Ieremie plainely stileth him the Lord of righteousnesse Ezechiel in all his darke shadowes figureth out the gouernment of Christ from point to point Daniel reckoneth the very yeare and time when the Messiah shall be slaine at the end of whose 70. weekes Christ was put to death The small Prophets testifie of him also with as ioynt consent 1. Malachie mentioneth with him his forerunner Iohn Baptist. 2. Micha describeth the place of his birth And thou Bethlem of Ephrata art little among the thousands of Iudah yet out of thee shall hee come forth that shall be ruler in Israel whose goings forth haue beene from the beginning and from euerlasting 3. Zacharie nameth the place of his education which was Nazaret There must hee grow that must build the Temple of the Lord. 4. Hagge prophesieth of his comming into his Temple and purging it 5. Nahum wisheth Iudah to behold on the mountaines the feete of him that declareth and publisheth peace which tydings none can bring but through Iesus Christ the prince of peace 6. Obediah promiseth to Iudah and Ierusalem such Sauiours as should aduance and set vp the kingdome of the Messiah and sâ— the kingdome shall be the Lords that is Christs who shall raigne in his Church for euer and of whose kingdome there shall be no end 7. Ionas in his owne person preached his death buriall and resurrection in that hee was swallowed of the whale and lay three daies in the bellie of it and in the third day was cast aliue on drie land 8. Hosee recordeth his triumph and victorie ouer death O death I will be thy death O graue I will be thy destruction 9. Abacuk the sending out of his blessed Gospel into all the world by his Apostles so as all the earth should be filled with the knowledge of God as the waters couer the sea 10. Ioel foretelleth of his ascention and the powring out of his spirit vpon all flesh 11. Amos of the calling of the Gentiles a fruit of that ascension which hee calleth the raising of the tabernacle of David as Iames notably applieth it Act. 15.16 12. Zephanie shadoweth his second comming to iudgement and sheweth what a fearefull and terrible day it shall bee to all the wicked of the earth Thus haue we shortly seene all the Prophets witnessing vnto the doctrine taught in this sermon by our holy Apostle And that the cheife aime and drift of all these Master builders was to lay this the maine foundation of all our religion that Iesus Christ the Sonne of Marie was the Sonne of God the true Messias the Lord of all and the onely Sauiour and Redeemer of the world First note hence what is the true consent which all teachers must ayme at in the deliuerie of any doctrine vnto the people of God namely the consent of the Prophets and Apostles it forceth not a doctrine to be orthodoxe or auncient for a man to say all the Fathers are of this minde which is the Popish cry for all their heresies but to this doctrine giue all the Prophets and all the Apostles