would have beene squeamish to have taken downe the dead body of Christ in his owne armes to have soyled and foyled himselfe with the bloud that came out of his wounds but the true love hee did beare to Christ made him doe it so if there bee true love in us to Christ we will not bee squeamish to doe any meane service and duty for him and his members wee will not be squeamish to come to their sick beds to comfort and relieve them wee see a mother through the love she hath to her childe will stoope to doe any meane service and duty that another woman would be somewhat squeamish of so if there bee true love to Christ in us it will make us doe any service and duty to the meanest of Christ members even to do that which another would scorn S. Iierom saith O man when thou goest to the sicke beds of thy neighbours thou art somewhat squeamish and thou makest a sowre face at it consider with thy selfe that thou art made of the same element and the same thing that is befallen him thou mightest have suffered thinke his sorrowes and paines to be thine owne and then thou wilt not be so squeamish Secondly they were Disciples yet but weake Disciples Ioseph was a secret Disciple but for feare of the Iewes hee durst not shew his face openly in that profession and Nicodemus hee came to Christ by night now these were weake Disciples and yet in the greatest disgrace stood to Christ when Iudas had betraied Christ and Peter had denyed him and all the rest of the Disciples were fled from him which may teach us not to despise our weake brethren but to thinke humbly of our selves and to carry our selves lowly for these weake ones may stand to Christ and to the profession of holy Religion when great learned men shrinke men of great graces therefore wee should not despise our weake brethren as Paul exhorts Rom. 14. 4. who art thou that condemnest another mans servant hee standeth or falleth to owne Lord and master yea hee shall be established for God is able to make him stand Now I doe not speake this to nourish any one in his weakenesse for it is a good thing to speake boldly in the cause of Christ who saith he that denyeth me before men I will denie him before God There is a pretty story in the booke of Martyrs of two Protestants that were doctors of Divinity in the dayes of King Edward saith one of them I am afraid I shall not have courage to stand out for Religion in the time of persecution I thinke I cannot burne for Religion saith the other knowing that I doe know if I had one hundred lives I would give them and be contented to lose them in the cause of Christ well the time of persecution came and the strong man became a Papist and the weakest remained a Protestant although he did not burne for it but dyed in his bed therefore the strong must carry themselves humbly and lowly and not despise their weake brethren but pray to God that they may shew love to Christ in the time of greatest troubles Now what was it that made them performe this duty to Christ this consideration that they had heard Christ preach unto them and had not profited by it that hee was entertained into many of their houses but not into their hearts and now that thay had taken Christ and killed him if ever they will shew their love to him now they must doe it or never this consideration made them hold and stand to Christ when others did shrinke Now the same thing must worke upon us the like effect we have heard the Gospell a long time yet have profited little by it whereas we might have growne in grace and have beene teachers of others still we remaine ignorant the more shame for us we should rather reason thus I grow old and I know not how soone the day of my death will come now is the time where in I should get grace the time wherein I should get knowledge it must bee now or never this consideration may stirre us up to shew love to Christ and to his members The next point is the place where Christ was buryed and this is to bee considered in divers circumstances 1 That it was another mans grave 2 That this grave was Iosephs grave 3 That it was a new grave wherein never any man was laid 4 It was in a Garden First it was another mans grave that Christ was buryed in for hee was so poore that he had not a grave of his own we see that poore men though they have not an house to hide their heads in yet they have a grave to bury themselves in but Christ was so poore he had not a grave of his owne to bury himselfe in neither was it onely in his death but also in his whole life for when Christ was borne he was borne in another mans house when he preached hee preached in another mans ship and when he prayed he prayed in another mans garden when hee eat the women ministred unto him when he did ride to Ierusalem he did ride on another mans Asse when he was buryed he was buryed in another mans grave he had nothing peculiar to himselfe but his crosse which no man would touch much lesse take from him for they compelled Simon of Syrene to beare it all which may teach us that Christ hath sanctified a poore estate to us so that if a man be never so poore and meane let him be contented with it and labour to be Gods servant that he may say of him Behold my servant and behold my sonne then this poore estate is sanctified to thee Secondly Christ was buried in another mans grave to shew that hee would come in a neerer conjunction with us That hee would not onely take our nature upon him come into our houses and eate at our Tables but hee would also lye in our graves with us it is a great love that a woman heares to her husband that shee will be contented to forsake her fathers house and leave her kindred and go and dwell with her husband but it is a farre greater love when shee will follow him into the prison and downe into the dungeon so it is a great love of Christ that he would take our nature upon him come into our houses and feede at our tables But it is a farre greater love that he would go into the grave with us and lie there troden downe of death that so he might give life to our dead bodies Secondly this grave was Iosephs now Ioseph was a rich man as wee have heard and this was to fulfill that Scripture Esay 53. 9. where the Prophet foretold it Hee made his grave with the wicked and with the rich in his death on the crosse contemned and despised but in the grave he was honoured so it is with a Christian so
from the hand of a loving Father 5 We should part with any thing to give unto Christ Iudg. 14. Vse 2. Comfort First our dignity to be the Sons of God Secondly That God will be a Father to us Thirdly that God will give us a heavenly inheritance Fourthly All Gods chastisements shall turne to the best Simile Simile Mercie in the â—iddest of wrath Simile 5 Why God is said to bee Almighty Quest Ans. Simile Simile God is said to be Almighty foure waies First because he is able to doe whatsoever hee will Secondly because hee is able to doe whatsoever in Nature is possible Thirdly because the whole fulnesse of Power is in God Fourthly because all the power of the creatures is in God Simile Simile None can hurt us but by power from God given Simile Object Ans What thing God cannot doe because they imply weaknesse in one SER. VI. Secondly God cannot make the Creature God Simile Thirdly God cannot doe any thing which i plyeth Contradiction Vse 1. Men must stoop and bow before him Secondly to labour to make him our friend and bee in his favour Thirdly above all things sinne not against him Iob 31. 23. Fourthly in all extremities trust in him Rom. 8. 38. Vse 2. First that our salvation is in his hand Secondly wee shall bee safe under his protection Thirdly that all his promises shall bee fulfilled in due time Fourthly that he is powerfull to destroy our adversaries The more power there is in God the more should be our comfort Simile First God made heaven and earth Vse 1. Since God made the world hee is to be praised for the comforts in the same Simile Vse 2. Not to displease him who made all since hee is able to destroy all Simile Vse 3. Since God did make all he is able to dispose all at his owne pleasure The second point God made heaven and earth Vse 1. Since God made all not to wrong God with them Vse 2. Simile Vse 3. Simile The third point how God made all The third point how God made all Vse 1. Vse 2. The fourth point what he made all of Vse 1. Vse 2. Vse 3. Simile Vse 4. Fiftly in what estate God made the world Simile Vse 1. Vse 2. Simile Vse 3. Simile Sixthly in what time God made all Dan. 2. 16. Quest Sol. 1 2 Simile Simile Seventhly in what order all things were made Quest. sol Reason 1. Simile Reason 2. Reason 3. SER. VII Eighthly all was made for mans benefit Simile ARTIC II. First Hee is Iesus Simile Simile Vse 1. Simile Vse 2. Vse 3. Simile First whom he shall save Secondly boâ— Christ saves his people Simile Christs letter to the Father Guilt of Sinne what Triall Simile Secondly that there is no Iesus but our Iesus 1 2 3 4 5 Vse 1. Vse 2. Simile 3 Thirdly that hee will be our Iesus Iob 19. Simile Quest. Sol. The second Branch is that Jesus iâ— that Christ Act. 2. 36. First what is meant by Anointing First Assignation to the worke of Redemption Act. 2. 36. Vse 1. Simile Vse 2. Act. 2. 37. The second worke of Anointing was to shew sufficiencie for the worke Iudg. 16. 3. The third use of Anointing was acceptation of all he dealt with Secondly with what he was anointed The Graces of the Spirit comparted to Oyle First Oyle softens 1 Sam. 19. 23. Secondly Oyle makes cheerefull Act. 16. 25. Thirdly with what he was Anointed Vse 1. Vse 2. Vse 3. 1 3 Fourthly to what end Christ was anointed First Christ is a Prophet Iohn 4. Simile Vse Christ teacheth by the Word and Sacraments Cantic 5. 2. Secondly Christ was a Priest Simile Simile The foure Kingly Duties of Christ 1 Col. 1. 13. Simile The second Kingly Duty Matth. 27. 26. The third Kingly Duty Simile SER. VIII The fourth Kingly Duty Vse 1. Vse 2. The fruit and benefit of Christs Anointing Simile Quest Sol. The third title is that Jesus is the Sonne of God Simile Ioh. 149. Simile Foure Arguments that Christ is God 1 Arg. 2. Arg. 3. Arg. 4. Act. 7. 59. Why Christ onely must Redeeme us 1 2 3 Secondly Christ is the Onely Sonne of God Vse 1. Vse 2. Simile Vse 3. Heb. 1. 1. Vse 4. Vse 5. Simile Simile First Lord of all the world First having all Power under Him Secondly having all things serving Him Simile Vse 1. Vse 2. Vse 3. Vse 4. Secondly that He is our Lord. Foure wayes Christ is Lord of the Church First by Creation Secondly by Redemption Thirdly by free gift Fourthly by voluntary service Vse 1. Vse 2. Simile Simile Vse 3. Simile Vse 4. Vse 5. Simile Simile Vse 6. Simile Vse 7. Simile The first Degree of Christs Humiliation Simile SER. IX Simile Vse 1. Vse 2. Simile First How farre Christ tooke mans nature The first conclusion The second conclusion Simile Quest. sol 1 2 3 4 Secondly why Christ was made man 1 2 3 Thirdly the ends why Christ tooke mans nature 1 Simile 2 Simile 3 Simile 4 Simile 5 Fourthly the manner how hee tooke flesh First of what he was Conceived Simile Simile 2 Secondly by what power He was conceived Quest Sol. 1 How Christ was conceived by the holy Ghost Simile 2 3 Simile Object Sol. Simile First of whom Christ is borne Three reasons why Christ was borne of a Virgin Reason 1. Reason 2. Reason 3. Vse 1. Vse 2. First what stocke the Virgin Mary came of Secondly her estate Foure reasons why Christ was borne of such meane Parentage The first Reason of Christs low birth Reason 2. Reason 3. Reason 4. Reason 4. SERM. X. First there is a fulnesse of time to fulfill Gods promises Vse 1. Vse 2. Secondly the fulnesse of time is comming Simile Thirdly God sent his Sonne in the fulnesse of time The first perticular time when Herod was king Christ was borne at the lowest ebb of the Jewish estate The second particular time The first cause The second cause Simile Thirdly the place of Christs birth Quest Sol. Reason 1. Simile Reason 2. Reason 3. Fourthly the manner of Christs birth Object Ans Vse 1. Vse 2. Secondly hee was borne meanely Foure Reasons of Christs meane Birth 1 2 Simile 3 4 Simile First unto whom Christ was manifested Three Reasons why Christ was first knowne to the meaner sort 2 Simile 3 Simile Object Sol. Simile Secondly in what disposition the shepheards were found Iudg. 6. 11. Calvin Dominus cum venit inveniet melbar antem Thirdly by whom Christs Birth was manifested Fourthly the time of the manifestation SER. XI The first effect Simile Simile Reason 1. Reason 2. The second effect made hast Simile The third effect they published all Simile The fourth effect they returned to their callings Two Reasons of Christs manifestation Reason 1. Simile Reason 2. Secondly the place whence they came Two reasons why the wisemen came so farre to Christ 1 2 Luk. 11. 31. Simile Object sol Simile Thirdly the place whither they went Simile
the little Boy which runnes to our friend Iesus Christ who then comes and paies our debt pacifies the conscience and we goe free Secondly because it maketh us one with Christ as we see in the Galathians and in the Epistle to the Ephesians wee are flesh of his flesh and bone of his bone and therefore being one with him all the holy vertues that be in him are made ours the obedience of Christ his patience his love his meekenesse his goodnesse his holinesse and whatsoever is in him wee partake of it As we see in experience if a man be married to a woman whatsoever he hath hee communicates to his wife for if he be rich she cannot be poore if he be noble she cannot be base for looke what the man hath hee communicates to his wife even so being made one with Christ by faith looke what good things Christ hath that hee communicates to us his Righteousnesse his Holinesse c. Looke what he hath we cannot want If a man should commit treason against the king be condemned for it adjudged and sentence given that he shold have his hand cut off or his eyes pulled out if he had this cunning that he could make his hand or his eye to bee the eye of the kings sonne he should not have his hand cut off nor lose his eye because it then were the eye or hand of the kings sonne even so this is the skill and cunning of faith it makes us members and parts of Christ the sonne of God and therefore if wee be but the least bone in the body of Christ God will not cast us away we shall not perish for his sonnes sake So that faith doth not save us by reason it is a more holy quality than other graces or for the worthines of it above others but because it maketh us one with Christ as if a man had a stone in a ring that could heale many diseases we say it is the ring but indeed it is not the ring but the stone in the ring that cures them and even so it is said faith saveth us but not by the owne vertue but because it layeth hold on Christ and makes us one with him The second use of faith is to sanctifie us in this world for it doth not onely justifie us and take away the guilt of sinne but also sanctifies us in this world and taketh away the corruption of sinne So we see it is said Act. 15. Their hearts were purified by faith and Galatians 5. 6. that Faith worketh by Love There be two workes of faith First it worketh in heaven for when we have sinned and grieved God and are smitten in conscience for it accused and condemned then faith worketh in Heaven by tendring and offering up Iesus Christ to God for our Redemption and satisfaction of his justice Secondly faith worketh in earth by stirring up sanctified and holy motions Now two waies it may stirre up good motions First by the meditation of the death of Christ Secondly by combination or conjunction with Christ First by meditation for faith doth carry us to the crosse of Christ there to behold the great paines that Hee hath suffered for us how his body was racked and tormented for us and to this end Faith makes us consider these three things 1. The cause of his death 2. The end of his death 3. The manner of his death First to consider the cause of his death that it was nothing in himselfe but it was our sinnes and transgressions that caused his body to be whipped his face to be buffeted his hands to be peirced his feete to be nailed his Head to be crowned his sides to be launced with a speate So that our sinnes are the cause of the death of Christ and of all the grievous things that he suffered as it is in three and fiftieth chapter of Esay and the fifth verse But he was wounded for our transgressions he was broken for our iniquities the chastisement of our peace was upon him and with his stripes wee are healed And 1 Peter 2. 24. Who his owne selfe bare our sinnes in his body on the tree that wee being delivered from sinne should live in righteousnesse by whose stripes we are healed and therefore seeing our sinnes caused this cruell death and grievous paine to be upon Christ to doe the like to our sinnes to goe to the crosse of Christ to take them downe to crucifie them to hang them up to take the speare out of Christs side to thrust it into the side of sinne as in the Revelation we may see a voyce came to the Church concerning bloody Babylon Reward her as shee hath rewarded you so doth this voyce come to a Christian concerning sinne reward it as that hath rewarded Christ that would not let Christ to be at rest till it had killed him even so we should not let sinne be at rest till wee have killed it saith Augustine If one should kill thy father or thy mother wouldest thou entertaine him into thine house wouldest thou let him feede at thy table nay thou wouldest hate him and spit at him nay saith he sinne hath not killed thy father and mother but it hath killed Christ thy Saviour and Redeemer what saith hee wilt thou then entertaine sinne wilt thou let it sleepe in thy bosome wilt thou feede it Nay saith he hate it defie it and spit at it as at a Toade The second thing we are to consider is the end of Christs death now all the paines that Christ suffered it was to abolish sinne so wee see Heb. 9. 26. But now in the end of the world hath hee appeared once to put away sinne by the sacrifice of himselfe 1 Ioh. 3. 8. For this purpose appeared the Sonne of God that hee might loose the worke of the divell And therefore seeing the death of Christ was to abolish sinne if wee live in it we make all the paines of Christs sufferings and his death of none effect wherein judge you what an injury and wrong is offered to Christ the Prophet complaineth Esai 49. 4. That He laboured and spent his strength in vaine and for nothing such a complaint may Christ take up against us on the crosse For this cause was I sent of my Father into the world to abolish sinne and for this cause was I inclosed ninth moneths in the darke wombe of the Virgin and for this cause was I borne in a stable and layd in a manger for this cause was I thirty three yeeres labouring among you for this cause did I dye a cursed death on the corsse all this was to abolish sinne and therefore if men live in sinne still it may seeme to them Christ hath spent all his labour and strength in vaine nay he may say he hath spent his blood even all his blood even five streames of blood that came from him and all this in vaine to them It is said
Prophet of the Church and how he is the Priest hath beene shewed already it remaineth now to shew you how he is a King for it is nothing to admit him to bee the Prophet or to be our Priest unlesse we admit him to be our King Now that he is the King of the Church can no doubt for Psal 2. it is said I have set my King upon the holy hill of Sion and Zech. 9. he sayes O Daughter of Ierusalem behold thy King commeth unto thee c. And Luk. 1. 32. the Angell saith He shall be great and shall be called the sonne of the Sost High and the Lord shall give unto him the throne of his father David and hee shall raigne over the house of Iacob for ever and of his kingdome shall bee none end so we may see it is plaine that Christ was a King indeed Christ did refuse to bee a King Ioh. 6. 15. because they would have made him a temporall king there he departed into a Mountaine but when he was before Pilate Ioh. 18. 38â— Pilate asked him if hee were a King Christ telleth him For this cause was I borne and for this cause came I into the World that I should beare witnesse to the truth Now there be foure Kingly duties that Christ doth exercise towards his Church First Hee doth gather and draw Subjects to himselfe by his Word and Spirit it is not with the Kingdome of Christ as with the kingdomes of the world for first they be constituted and gathered and then they have a king set over them as we see in David his kingdome was constituted before hee was king but Christ hath not a Subject in his Kingdome but he must draw him for ther is no man that is born a subject of his kingdome but he must draw him out of another kingdome out of the kingdome of the divell to make him a subject in his kingdome so we have it Who hath delivered us from the power of darkenesse and hath translated us into the Kingdome of his deare sonne we see that Christ must draw us out of another kingdome to make us subjects in his Kingdome Iob. 10. 16. Other sheep have I also which are not of this fold them also must I bring This is a peece of his Kingly care to draw aliens and strangers unto himselfe to make them subjects in his Kingdome we see in experience if a goodly Kingdome be set up and great priviledges belong unto it men wilseeke to be subjects of it and yet Christ hath set up a kingdome and there are few that seeke to bee subjects of it notwithstanding all the kingdomes in this world are not like to it in regard of the glory and excellency and of the goodly priviledges that doe belong to it yet what ado hath Christ to make men his subjects he is someitmes drawing of a man twenty or thirty yeares ere he can make him a subject of his Kingdome Here wee are to consider the infinite goodnesse of God to us that when we were under the kingdome of the divell at ods and war with him yea even when wee were at defiance with him then hee was not contented till he had drawne us home to himselfe to be made subjects in his Kingdome here wee may wonder and admire at his goodnesse that when men were at warre and at defiance with him hee laboreth then to draw them unto repentance as Ezek. 16. 6. When I passed by thee and saw thee polluted in thine owne bloud I said unto thee when thou wast in thy blood Thou shalt live even when we be in our sins the Lord sheweth compassion unto us Act. 12. 7. When Peter was in prison and asleepe in his chaines the Angell of the Lord came and smote him on the side and bad him arise and the chaines fell off from his hands as the Angell brought him out of prison into the City and threw the Iron bolts from him so the Lord doth to us wee lie in our sinnes asleepe hee comes and strikes us in our consciences not on our sides brings us through the Iron gate places of danger and never rests till he have brought us into the Citty to make us subjects to his kingdome that were formerly ever subjects to the divels kingdome The second Kingly duty of Christ is That he governs his people by just and equall Lawes Psal 45. 6. he saith Thy throne O God is for ever and ever the Scepter of thy kingdome is a Scepter of righteousnesse Thou lovest righteousnesse and hatest wickednesse c. And Esai 7. The increase of his government and peace shall have no end he shall sit upon the throne of David and upon his Kingdome to order and to establish it with judgement and with justice from henceforth and for evermore so Christ is our King to governe us by just and equall Lawes this is the Kingly office of Christ therefore every one that will bee a subject to Christs Kingdome must be ruled and governed by his Lawes wee see men can be contented to be subjects to his Kingdome c. yet they will not be governed and guided by his Lawes for they will sweare though Christ saith Sweare not all he hath made a Law that we should not lye yet men will lye he commanded that men should not prophane the Sabbath and many will prophane it but every one that is a subject to Christs Kingdome must live by the Lawes of Christ it is a great fault that men professe themselves to bee Christians and yet will not bee ruled by his Lawes Ioh. 19. 7. The Iewes said they had a Law and by that Law Christ ought to dye Indeed it was a Law of their owne making for there is no Law of God to put an innocent and harmelesse man to death but it was a Law of their owne so wee make a Law to our selves that men may sweare or lye and whatsoever become of our neighbours looke to our selves but it is of our owne devising it is no Law of God the old Souldiers bowed the knee to Christ and yet they spit in his face they set a crowne of thornes on his head and put a reede into his hand so it is with the world still though they call him their father and king yet they will not bee ruled by him but even as it were spit in his face and set a crowne of thornes on his head this is that which the world cannot away with nor brooke that he should bee their king to governe and guide them they can be contented he should dye for them to save them but cannot indure that Christ should rule or raigne over them Luk. 19. assoone as Christ came amongst them they said Wee will not have this man to raigne over us so Psal 2. Let us breake their bonds and cast away their cords they cannot abide to bee tyed to Christ to bee tied to prayer and to holy duties this is such
3. Faith Adoration as Heb. 1. 6. When he brings his first begotten into the world he saith And let all the Angels worship him Invocation as by Stephen who called on God and said Lord Iesus receive my spirit so of Saul Act. 9. 14. it is said that hee bound all that called on the name of the Lord. Faith as Iohn 14. 1. Ye beleeve in God beleeve also in me to which purpose is that Act. 17. 3. Therefore wee may see by these arguments that Christ is God and to take heed of this brutish opinion of the Arrians Now what be the consequents of this that he was not a bare man but he was God also who did redeeme us There bee divers reasons why he onely should redeeme us First because he that did redeem us must beare the burthen of al the sins due to al men that hath beene and shall be now there was none that could doe this because the wrath of God was infinite save Christ Iesus for let the wrath of God come upon the Angels they are not able to beare nor stand under the burthen of it but it will presse downe and sinke them as low as Hell Secondly he that should redeeme us must pay a price Incomparable better and more worth than the bodies and soules of all men that ever were now there was none that could doe this but God and therefore he must bee God who redeemed us Thirdly he that should redeeme us must put on all our sinnes even all the sinnes that had been committed and shall be from the beginning of the world to the latter end and apparell himselfe with them but there is no man no Angell able to doe this and to stand before God unlesse there be infinite goodnesse in him to countervaile the justice of God therefore it must be God that must doe it The second branch is that we doe beleeve he is the onely Sonne of God not by creation as the Angels spoken of Iob 1. 6. nor by adoption and grace as men Ioh. 1. but by communicating his nature and essence to him Now this doth commend the goodnesse and mercy of God to us that when wee had sinned against him and had no way to redeeme our selves he having but one Sonne and his onely begotten Sonne yet gave him to dye for us so to redeeme us The uses are first seeing Christ is the only Son of God let us labour to become one with him and then we shall also be the sonnes of God as Ioh. 1. 12. But as many as received him to them he gave power to be the sonnes of God and Gal. 3. 26. For ye are all the sonnes of God by faith in Christ Iesus I know there is never a one here present but could be contented to be the sonne of God let us then labour to bee with Christ by faith and so we shall become the sonnes of God for hee draweth all his members into the same dignity with him David accounted it a great matter to be the sonne in law to a king so Moses to be a sonne to Pharaohs daughter howsoever he refused it afterward Now if it bee such a great matter to bee sonne in law to an earthly king much more is it to bee a sonne to God therefore what a comfort is this to such poore people that are one with Christ by faith howsoever they bee hated and despised at the hands of wicked men 1 Ioh. 3. 1. hee bringeth it in with an ecce Behold what love the Father hath shewed to us that we should be called the sonnes of God All the world doth not know what a great blessing it is to be the sonnes unto God wee see how great men will talke of their nobility and of their great descent but alas what is all this if we be not the sonnes of God therefore thinke this with thy selfe I am a great man in the world and come of a noble blood and a great descent but what is this unto me unlesse I bee the sonne of God And therefore let us labour to bee one with Christ and then as Christ was raised from the dead so he will raise us up together with him and wee shall be found the sonnes of God Secondly seeing Christ is the onely Sonne of God wee may see the horriblenesse of our sinnes and the greatnesse of them that when wee had sinned all the creatures in heaven and earth could not doe it but it must be the Sonne of God he must come downe take our nature upon him and dye for us Augustine saith O man by the great price that was paied for thee thou maiest consider the greatnesse of thy sinnes that they cost the bloud of Christ the Sonne of God If a man should commit an offence and all the nobles should kneele on their knees before the king for him and could not get release but that it must be the kings sonne onely that must doe it hee must shed his blood take the place of a malefactor be arraigned condemned and executed in his roome all men would conceive that this was a horrible fact that must be the cause of this this is our case when we had sinned all the heavenly powers could not bring us into favour againe but it must be the Sonne of God hee must take our roome and place bee arraigned condemned and executed for us therefore sinne is no small matter neither must wee esteeme of our sinnes slightly but consider with our selves that great are our sinnes that hath brought this on Christ Thirdly we should heare his voyce it is the charge the God giveth Matth. 3. 17. This is my beloved Sonne in whom I am well pleased heare him and therefore it is a great sinne to despise the voyce of Christ in the ministery of his Word Saint Paul sheweth what a great sinne it is saith he God spake by the Prophets at sundry times and in divers manners but now he hath spoken in these last times by his Sonne and therefore in the second Chapter he exhorteth us To take heede of it that wee doe not let it slip for if the word spoken by Angels was stedfast and every transgression and disobedience receiveth a just recompence of reward How shall we escape if we neglect so great salvation Therefore seeing Christ is become a Prophet of the Church let us take heede we doe not despise his Word or voyce It was a holy thought in God when the Church of the Iewes had killed the Prophets beaten and despised them I will send my Sonne it may be they will reverence him it was a sweet thought in God to doe so And therefore let us take heed we doe not despise the voyce of Christ Ioh. 5. 28. it is said The dead shall heare the voyce of the Sonne of God even the dead cinders and ashes of men that have been rotting in the graves many thousand yeeres they shall startle and
promises so it is said of Christ that he died in due time Rom. 5. 6. so the Angell sayes to Zachary Luk. 1. 20. Behold thou shalt be dumbe and not able to speake untill the day that these things shall be performed because thou beleevest not my words which shall be fulfilled in their season So that there is a time for the fulfilling of every promise of God Of which observe two Vses First for comfort that seeing there is a fulnesse of time for the accomplishment of all Gods promises though we have it not to day or to morrow this yeere or the next yet there is a fulnesse of time so David shewes Psal 102. 13. Thou shalt arise and have mercy upon Sion for the time to favour her yea the set time is come this is a stay and a comfort to a Christian that there is a fulnesse of time for the accomplishment of Gods promises Secondly that seeing there is a fulnesse of time for the accomplishment of Gods promises we should be contented to tarry that time bee it sooner or later so Habak 2. 3. The vision is yet for an appointed time but at the end it shall speake and not lye though it tarry waite for it because it shall surely come it will not tarry therefore seeing there is a fulnesse of time to come we must with patience bee contented to waite that time It is the madnesse of the world not to tarry the time that God hath set them but they must have it straight yea many a time Gods people be overtaken with it as good Moses Exod. 5. 23. For since I came to Pharaoh to speak in thy Name he hath vexed this people more and yet thou hast not delivered thy people at all hee thought much to tarry a little time But seeing there is a fulnesse of time every one should be contented to tarry till it come Ioh. 2. 4. saith Christ to Mary Woman my time is not yet come she had an houre and Christ had an houre her houre was assoone as there was want but Christs was when there was sensible feeling of the want Secondly this fulnesse of time is still comming so Paul saith here when the fulnesse of time was come it drawes neerer and neerer as a man that is a farre off every step hee takes he drawes neerer and neerer home so theâ—fulnesse of time is comming it stayes not in the day nor in the night but approcheth neerer and neerer as it is Dan. 7. 22. so Paul saith Heb. 10. 25. But let us exhort one another so much the more because yee see the day draweth neere This is a great comfort that the longer wee live here in this world the neerer we are to the accomplishment of Gods promises and as every day doth winde up the threed of this life so wee come so much neerer to our salvation and the comforts and blessings which hee hath prepared for us as Rom. 13. 11. the Apostle saith For now is our salvation neerer than when wee beleeved so in the Gospell it is said by our Saviour When you see these things lift up your heads for your redemption draweth neere and Psalm 37. 13. it is said the wicked man seeth his day comming towards him that is the day of judgement when hee shall bee called to an account for all his sinnes and be punished for them as this must needes be a terror to a wicked man to consider every day this day is comming towards him so also it cannot chuse but bee a great contentation and comfort to the godly to consider that the day of salvation is drawing neere to them the time when they shall bee put in possession of heaven and happinesse Thirdly When the fulnesse of time was come then God sent his Sonne made of a woman this must teach us that we should never looke for the accomplishment of Gods promises till the fulnesse of time There was great expectation and looking for Christ but he came not till the fulnesse of time so wee may expect and looke for comfort ease and for health but wee cannot have it till the fulnesse of time wee see Revel 6. 10 11. The soules of those that lye under the Altar crying Lord how long thou that art holy and just and true dost thou not judge and avenge our blood on them that dwell on the earth And there was answere made them They must rest for a season till the fulnesse of time Exod. 12. 41. the people groaned a long time under their burthen and could not be delivered but when the fulnesse of time came then the very same day they were delivered in the foure hundred and thirty yeere the selfe same day so likewise Psal 105. 19. many meanes it may be was made for Iosephs deliverance yet it could not be untill the time that his word came and then it is said the king sent and loosed him so howsoever wee may seeke for comfort and ease desire health yet we shall not have it till the fulnesse of time come therefore as Iaakob said to Laban when his time was expired Give me my wife for I have served my time so a Christian may say unto God Give me that which thou hast promised me for the time is come Particularly the time is described two wayes 1. In the daies of Herod the king Matth. 2. 2. When Augustus caused all the world to be taxed Luk. 2. First Christ was borne when Herod was king why doth the Evangelist note this unto us first to shew that Christs kingdome is not of this world for Christ was borne when there was another king hee was borne a King for the Wisemen made inquiry Where He is that is borne King of the Iewes And in another place when he was before Pilate hee asked him Whether he were a king and he said for this cause was I borne and for this cause came I into the world c. But it was of another kingdome a spirituall kingdome not of a temporary And what may this teach us that we are not to looke for a worldly and a temporall kingdome but for a spirituall therefore when a Christian is under the crosse hee may say My kingdome is not of this world I looke not for a temporary kingdome but for a kingdome above the clouds a kingdome of glory and happinesse Secondly Christ was borne when the estate of the Iewes kingdome was at the lowest ebb for Iaakob prophesied Gen. 49. 10. That the Scepter should not depart from Iuda nor a Lawgiver from betweene his feete till Shilâ— came that is when a stranger was king when as the estate of the Iewes was at the worst This may teach us that the time when Christ comes in the presence of his power and goodnesse is when things bee at the worst so Ioh. 11. when did Christ come when Lazarus was dead foure daies and did stinke then He came so likewise when the Disciples were at sea
of this that this Iesus whom they have despised and condemned shall bee their Iudge at last Now I thought to have passed over the condemnation of Christ and to have spoken little of it but we must doe as the Goldsmith who will not lose the least fine of his gold but he will gather it up so we should not lose the least thing or circumstance touching Christ but should gather all up as in the Law wee read the Lord commanded that the ashes and cinders of the burnt offerings should be gathered up and laid in a cleane place in like manner wee should doe gather up the very ashes and cinders of the sufferings of Christ wherefore our hearts must bee the cleane place to lay them up in that so wee may thinke of the great love of Christ to us and be provoked to love him againe who hath loved us and washed away our sinnes Now Christ was condemned in two courts in the Ecclesiasticall before Annas and Caiphas and in the Temporall before Pilate the one whereof was a forerunner of the other and the reason is because the gouernment was not in the hands of the Iewes who could not put any to death but in the hands of the Romans under whom Pilate was the chiefe governour therefore wee will onely speake of the condemnation of Christ under Pilate where we will observe these foure things 1. How many times Pilate sought to deliver Christ. 2. What was the meanes he used 3. What made him stand so stiffe for Christ. 4. What drew him on to condemne Christ contrary to the light of his judgement First how many times Pilate laboured to cleere Christ before hee condemned him and that appeares to bee foure severall times first when they accused him saying they had found this man perverting the people and forbidding to pay tribute to Caesar saying that he is Christ our king Pilate asked him saying Art thou the king of the Iewes unto which he answered and said Thou saiest it then said Pilate to the high Priests and to the people I finde no fault in him indeed it is true that he is a king but his kingdome hee saith is not of this world therefore Caesar neede not to bee afraid of him I see no cause of death in him you say hee is a king what though it is of no worldly kingdome as Caesars is but it is a kingdome of another world therefore Pilate laboured to free Christ at this time Now in the answer of Christ to Pilate we observe two things First that hee doth professe hee is a king this is that same good confession Paul speaketh of 1 Tim. 6. 12. who under Pontius Pilate witnessed a good confession therefore seeing Christ is a king wee must so accept of and receive him as to bee ordered by him in our life and conversation and governed by his Lawes because hee is the King of the Church and of all the world it is the sinne of the time that men can be contented to have Christ to bee their Saviour and redeemer to save them by his bloud but they cannot abide to have him to be their King as Luke 19. they say Wee will not have this man to rule over us so men now adayes can be contented to have Christ to teach and to preach to them but they cannot abide to have him to be their King to rule or raigne over them in their life and conversation but for this cause was he borne and for this cause did he die therefore if thou wilt ever raigne with him in the kingdome of glory thou must be ruled by him in the kingdome of Grace Secondly he saith his kingdome is not of this world it doth not consist in the pompe and glory of this world for Christs kingdome is of another world in heaven a kingdome above the clouds of glory and happinesse Which must teach us that seeing Christs kingdome is not of this world they that be subjects of Christ must not looke for especially worldly matters or preferments therefore in sicknesse paines troubles and afflictions we must say my kingdome is not of this world but above the clouds it is an heavenly kingdome a kingdome of glory and happinesse my comfort is laid up there when sicknesse and troubles are come upon a man hee must carry up his thoughts and say though I am sicke poore in distresse and disgrace yet it shall not alwayes be so with me for my kingdome is not of this world If the heire of a great King should be in a strange place and hardly used there he would gather up his thoughts and think with himselfe I am but a stranger here and therfore they use me hardly but when I come home againe into mine owne kingdome then it shall be otherwise with me so when wee bee hardly used here we must consider that wee are strangers and therefore they doe hardly use us but when we come at our Fathers house we shall have more comfort than this world can afford us Againe seeing our kingdome is not of this world but a heavenly kingdome the glory whereof farre exceeds all the transitory things of this life therefore wert thou a subject of the best kingdome of the world know it is nothing unlesse thou be a subject of Christs kingdome it is nothing to bee a citizen of the best citie in the world unlesse thou be a citizen of the kingdome of Christ Therefore labour to be a subject in the kingdome of grace to live by faith to be obedient to Gods Commandements to be patient in troubles and then thou shalt be a subject in the kingdome of glory The Queene of the South came from the uttermost parts of the earth to heare the wisdome of Salomon which when shee came and heard she thought it a great preferment to be one of his subjects saith shee Happie are thy men happie are these thy servants which stand continually before thee c. Now if it were a happie thing to be a subject in that kingdome much more is it a happie thing to be a subject in the kingdome of Christ therefore let us labour to bee subjects to Christ in the kingdome of grace that wee may be subjects in the kingdome of glroy The second time that Pilate laboured to free Christ and to set him at libertie was after he had sent him to Herod it is said That he called together the high Priests and the rulers of the people and said unto them yee have brought this man unto me as one that perverteth the people and behold I having examined him before you have found no fault in this man concerning those things whereof ye accuse him no nor yet Herod for I sent you to him and loe nothing worthy of death is done unto him This ye see is the second time that Pilate sought to deliver Christ Which may teach us to be constant in a good course although things doe not succeed
me So this is the Reason of the Assignement The Popish Church lay hold on these words and would prove thereby that their workes merit at the hands of God because Christ gives heaven to those that doe good to his servants and because they shall be judged by their workes To which I answer although this be the reason why the Lord assignes heaven to them that they did workes of mercy and although we shall be judged by our workes yet workes are not the meritorious cause of it why he gives us heaven but the signes and tokens who be the persons so qualified that shall have heaven such as love Christ and shew mercy to his needy members and doe good to them I will cleere it you by an example The King of England makes a promise to bestow on his subjects a great reward out of his bountie and there came before him his subjects and his enemies and he saith to his subjects I will bestow this gift on you for when I was in France ye did attend on me and shewed your love to mee â—ow this gift shewes who be the subjects of the King and who be the enemies So at the last day when the good and bad shall be before Christ and Christ shall tell them this is the reason why I bestow heaven on you because I was hungry and yee gave mee meat this is not the cause of it but it shewes onely who be the persons that God hath assigned heaven to to those that love him and regard him in his members therefore one sayes well Christ shewes not for what he bestowes heaven in this place but on what kinde of persons he will bestow it And Chrysostome saith though the Saints doe a thousand such things as these yet they deserve nothing at the hands of God it is his bountie to bestow heaven on them for so small and meane things as these So then we see workes are not the cause why Christ assignes heaven to us And there be foure grounds for it The first groundâ— is from the estate and condition we be in all are servants Therefore whatsoever we doe is but our dutie and if it be our duty we cannot merit any thing at the hand of God So saith Christ Luke 17. 10. When yee have done all these things which are commanded you say We are unprofitable servants we have done that which was our dutie to doe Therefore the very estate and condition that wee are in doth shâ—w that wee cannot merit any thing at the hands of God And Chrysostome saith No man is able to shew such an holy conversation of life to deserve any thing at the hands of God but when he hath done all he is but an unprofitable servant The Papists reply against this and say That although a man cannot merit any thing being in the estate of a servant yet if of a servant hee become a friend hee may merit Now that hee may bee a friend it is plaine by the words of Christ Iohn 15. 15. Hence call I you no servants for the servant knoweth not what his master doth but I have called you friends and in the verse before Yee are my friends To this I answer we are servants still though it please God to accept of us as his friends we are only made friends by acceptance in the merit of Iesus Christ which alters not the former condition of duty and service as may be proved by these places Rom. 6. 18. Being then made free from sinne yee are made the servants of righteousnesse and in the 1 Pet. 2. 16. he exhorteth them As free and not using the libertie for a cloake of maliciousnesse but as the servants of God And Christ saith Ioh. 15. 19. Yee are my friends if yee doe whatsoever I command you therefore because we be servants still and remaine in the same estate and condition wee cannot merit any thing but when wee have done all wee doe but our dutie The second ground is our owne impotencie that we are not able to doe any good thing of our selves much lesse can wee merit anything Now that we can doe no good thing it is plaine by the Scriptures 1 Cor. 15. 10. By the grace of God I am that I am And 2 Cor. 3. 5. saith he Not that we are sufficient of our selves to thinke any thing as of our selves but our sufficiencie is of God So Phil. 2. 13. For it is God that worketh in you both the will and the dead even of his good pleasure Now then if all we doe is by the power of grace and if it is God onely which worketh both the will and the deed then we are beholding to God for it and God is not beholding to us Origen saith well No workes of man can deserve any thing at Gods hand because they cannot thinke any good or doe any good but it must be from God The Papists reply and say that God may give a man grace which he may so husband as that hee may deserve any thing at Gods hand and they make it plaine by this similitude A father gives a farme to his son and gives him a stocke now the sonne may so raise the stocke and play the good husband as he may purchase any thing that the father hath in like manner say they God may give a man grace and hee may so husband it as he may purchase any thing at Gods hand To this I answer If a father should give his sonne a farme and a stock to use and when he had done so his childe could not earne a penny but it must be the father and the son could not stirre a foot or a hand without the father then the father is not beholding to the sonne but the son to the father This is the case betweene God and us for when he gives us any grace he must give us a second grace to use and to imploy it wel and therefore it is manifest we cannot merit any thing at Gods hands it is the doctrine of the Schoole-men and Aquinas makes it plaine hee puts the question and resolves it saith he A man may receive a benefit from another and may deserve it at his hands as a man may give one an house which he may deserve but if a man when he hath given another an house must give him also power to use the house and wisdome to governe the same that man cannot be beholding to him that receives but the receiver must needs be beholding to him that gave it so although God give a man grace which he cannot use well unlesse he also give him power to use it Therefore God is not beholding to us for any thing but we are to God and therefore we cannot merit any thing at Gods hands The third ground is our imperfection that in every thing we doe we sinne against God and if we sinne against him then we cannot merit any