nothing more can be added Iob was a iust man fearing God and abstaining from euill Zacharie and Elizabeth were iust before God and walked in all the ordinances of God without reproofe Here two points are to be considered 1. Who is a religious man he that feareth God worketh righteousnesse 2. What is his priuiledge he is accepted of God Religion is a binder and thence hath his name for it both bindeth man vnto God as the former of the points will shewe as also God vnto man as the latter declareth The former band knitting man vnto God is the feare of God which is a peculiar gift of the spirit of God whereby the regenerate feare God for himselfe not so much that they be not offended and punished by him as that they doe not offend him An excellent grace both in regard of the excellent obiect and of the excellent vse of it through the whole life The right obiect of our feare is God himselfe who is 1. omnipotent of power to doe whatsoeuer he will who is able to cast body and soule into hell feare him 2. omnipresent he is all an eie beholding our thoughts words and deedes of which he is both a witnesse and a iudge 3. full of maiestie which euen in a mortall man strikes vs with reuerence 4. full of grace and bountie wee stand in neede of his fauour and bountie euery moment who can turne vs out of all at his pleasure In all which respects we ought to make him our dread But aboue all in that he hath beene so good and gracious a father vnto vs through his Christ we ought to feare to offend him and so turne his loue into displeasure against vs. Now the vse of this grace is manifold As 1. to beat downe pride and high-mindednes against which it is a notable medicine Rom. 11.20 be not high minded but feare Prou. 3.7 Be not wise in thine owne eyes but feare God this grace maketh a man come lowe before the Lord as Iacob feaâ—ing Esau came and bowed seauen times before him 2. to cause a man to renounce and restraine himselfe from sinne and therefore the feare of God and departing from euill are often ioyned together Ioseph could not commit the sinne with his Mistris because he feared God the midwiues feared God and killed not the Hebrewes children Nehemiah did not exact vpon the oppresse the people as the former gouernors that were before him because he feared God and whereas the wicked mans seruill feare keepeth him often from open sinnes but not from secret from grosse sins but not from smaller and this of paine not of conscience this grace maketh a man hate pride arrogancie and euerie euill way neuer so small and neuer so secret 3. To destroie false and fleshly feares which foyle euery good dutie and lay open to many sinnes and iudgements it is a propertie of a wicked man to feare where no feare is and not fearing God he feareth euery thing but God the face of man the arme of man the tongue of man whence many a man dare scarse professe religion or if they doe dare shew no power of it for feare of reproach and nicknames and so come to be ranked in the formest band of those which march to hel called the fearefull and that which they feare shall come vpon them euen disgrace of God of men and Angels Ieroboam feared least the people should returne to their owne Master if they should persist in the true worship of the true God and so for the establishing of his posteritie he established Idolatrie but in the very next generation his whole race was extinct The Iewes were afraid least the Romans should come and take their nation and therefore Christ must die but the Romans not long after came with a powder and tooke their nation and so dispeopled and dispersed them as they could neuer be gathered into a nation till this day Pilat feared not God but Caesar but he was not long after cast out of Caesars fauour and slew himselfe Now this grace of God fenceth a man from such fleshly feares which draw on such fearefull falls and mischeefes and preserueth him that neither hope of promotion nor gaine nor ease nor fauour of man who is but a worme shall make him forget the Lord that spred the heauens this feare which is loues keeper holdeth the heart in the loue of God himselfe of his worship of his word of his children and whatsoeuer carrieth his image all which without it either lie or quickly grow as refuse wares out of request 4. To driue away security awak slothfulnes prouoke to watchfulnes stirre vp to prayer keep in a fitnes to profit by the word to tremble at it when God thretneth to reioyce in the promises as those to whom they belong to helpe vs to better our selues by our afflictions as the speach of the conuerted theife to his fellow implyeth that if he had had the feare of God he would being in the same condeÌ„nation haue otherwise caried himselfe towards Christ then he did And in a word to feÌ„ce the heart which is as the market place of a citie against temptation in which speciall vse it is called a wellspring of life to escape the snares of death By all this that hath beene spoken euery man that would seeme religious ought to labour aboue all things for this worthy grace which God specially bestoweth vpon his children with whome he maketh his newe couenant I will put my feare in their hearts neuer to depart from me saith the Lord. Which hath all promises belonging vnto it for a mans selfe for his children for this life present for a better for supplies of euery good for withholding and remoouing of euery euill so as whosoeuer feareth the Lord wanteth not a good and rich treasurie such as all the Indian mines cannot afford yea such as both possesseth himselfe and enteyleth vnto his posteritie the rich blessing of the Almightie Blessed saith the Psalme is the man that feareth the Lord himselfe shall be mightie on earth his children shall be blessed after him his wife shall be as a fruitfull vine riches and treasure shall be in his house he shall want nothing that is good and let his troubles be neuer so great the Lord will deliuer him out of them all Here is a Iewell worth hiding and laying vp in the safest closet of the soule euen in the midst of the heart for there God layeth it and calleth for the heart to make roome for it Deut. 5.29 Oh that there were such a heart in them to feare mee Isa. 8.13 Sanctifie the Lord in your hearts and let him be your dread Another bond whereby man is knit vnto God is the working of righteousnesse an immediat fruit of the feare of God Where must be considered 1. what this righteousnesse is and then 2. what is the working of it For the
persons Answ. That Abraham and the Israelites were chosen the Ismalites and heathen reiected was no accepting of persons the Lord himselfe declareth that there was no cause at all in the people which furthered his choise of them iust cause there was in them why he should haue passed by them as well as the rest for as they were the fewest of all people Deut. 7.7 so they were the worst and most stiffenecked of all Yea consider Abraham himselfe their father and the father of all the faithfull what cause was in him that God should set his loue vpon himselfe or his posteritie or call him out of Vr of the Chaldeans where he liued in as heathenish Idolatrie as any of the rest in so much as God by his Prophet puts them in minde of the pit whence they were hewne and telleth them their father was an Amorite their mother an Hittite If it be stil asked what cause then was there why this people should aboue all other be chosen to partake in the couenant of life the Lord himselfe directly answereth that there was no cause without himselfe that mooued him hereunto it was onely his free loue and meere good will The Lord loued you because he loued you Deut. 7.8 Obiect But when God electeth one to saluation and reiecteth another he seemeth to accept of persons for all lie alike in the same condition Answ. The obiection answeareth it selfe for in that all lie alike in the same masse and all are corrupted it is plaine that election and reprobation depend not vpon any thing outward for seeing matter inough to condemne all all beeing sold vnder sinne and no more matter of loue in those whome he choseth then in those whome he refuseth we must neeeds conclude with the Apostle that he chooseth freely whom he will and whom he will he iustly reprobateth and refuseth If it be here alleadged that it seemeth hard that those that are all equal in Adam should be so vnequally dealt with I answer may not the Lord doe with his owne what he will who art thou that darest dispute with God or prescribe lawes to thy Creator who is it that bindeth him or spoyleth him of his soueraigntie ouer his creatures that he may not deale with one thus and with an other another way Obiect But when God iudgeth men according to their workes doth he not accept of men by â—utward things and did not the Lord accept persons when he respected Abel and his sacrifice but to Caine and his sacrifice had no respect Answer God iudgeth men according to workes but not as they are outward actions but as they are fruits of faith purifying the heart and working by loue thus onely he lookes on them with acceptance whereas be they neuer so many and glorious without faith he reiecteth them so as still he iudgeth by that which is within and not by things without further then they testifie of the former As for Abel his face and person was no more respected then Caines it was the faith of his heart the feare of God and working of righteousnesse that was accepted and which is witnessed Heb. 11.4 By faith Abel offred a greater sacrifice then Cain by the which he obtained witnes that he was righteous So as notwithstanding all that can be said to the contrarie it remaineth an vndeniable conclusion That God is no accepter of persons Vse 1. If God accept not nor reiect men for outward respects no more must those who would be like vnto him And hence sundrie sorts of men are to be instructed in their dutie As 1. Magistrates who are Gods vicegerents and called gods yea called by God to execute his iudgements must beware of respecting persons in iudgement Deut. 1.17 Moses appointing Iudges ouer the people sendeth them away with this charge Yea shall haue no respect of persons in iudgement but shall heare the small aswell as the great yee shall not feare the face of man for the iudgement is Gods This corruption yeelded vnto makes a man say to the wicked thou art righteous and layeth him open not only to the curse of God but euen to the curse of the people Nay more he maketh God so farre as lyeth in him a patron of iniquitie a iustifier of the wicked a taker of the vngodly by the hand a condemner and punisher of the innocent for he pronounceth sentence from God and fastneth that vpon the Lord which the Lord abhorres 2. Ministers who are the mouth and messengers of God must take heed of this base sinne of accepting the face â—or persons of men so as for feare or flatterie they hide or betraie any part of the truth of God The Herodians could say that Christ taught the way of God truly because he respected not the face of man Mark 12.14 What a strait charge giueth the Apostle Paul to Timothie that he should preferre no man in his ministry and doe nothing with partialitie It was a worthy commendation of Levi that the law of truth was in his mouth iniquitie was not found in his lips hee walked with God in peace and equitie and so turned many from iniquitie Whereas on the contrary what a wicked thing it is to preach for hire reward fauour and yet leane vpon the Lord See in Micah 3.11 3. Ordinarie professors may not accept persons 1. not in ciuill things For when elections offices and coÌ„mon benefits are passed and bestowed partially for frendship money kinred fauour or entreatie this is the ruine of all societies and a bringer in of all corruption especially when men haue taken oathes to a corporation to the contrarie the sinne is like an infolded disease more incurable and dangerous 2. In matters of religion much lesse notwithstanding this sinne be many waies committed As 1. to haue the faith of God in respect of persons which the Apostle Iames noteth in this instance when a man with a gold ring or goodly apparel be he neuer so wicked is magnified and aduanced aboue another who is not so outwardly gawdie but inwardly arraied with the white garments of Christs righteousnesse and adorned with the Iewells of faith loue holynes and sinceritie which the world taketh little knowledge of 2. To accept the word because he is a man of pompe that bringeth it a rich man or a freind the Corinthes were iustly blamed for partiall hearing and holding some to Paul some to Apollos some to Cephas Who is Paul who is Apollos who is Cephas are not they all Ministers by whome yee beleeue Ahab will not heare Micah because he hateth his person but he shall iustly fall for it at Ramoth Gilead 3. To reiect the profession of religion because it wanteth countenance and credit at most hands and a few poore ones only receiue it Many Protestants can heare vs iustly confute the Popish doctrine and practise in that they embrace their religion in respect of persons that is of the outward
was the booke of the testimonie sheweth that 1. the most necessarie wisedome for a Magistrate is the wisedome of God 2. that hee must iudge by Gods booke and directions and therefore must be learned in Gods lawes and skilfull in the cases of Gods statute booke and 3. the booke was giuen him that he might keepe and preserue it and see the contents of it obserued in others for he is a keeper of both the Tables 3. They annointed him to signifie the power and gifts of courage magnanimitie and other ornaments fit to attend Magistracie And indeed it notably preserueth the honour of this ordinance when the person executing it is as eminent in gifts and graces as in place and preheminence I take not vpon mee to teach your Worships how to gouerne but only declare how the Lord would euery way haue this ordinance of his and the bearers of it honoured and what be the speciall ornaments which draw the eyes and reuerent respect of inferiours vpon you Now more seuerally your grauitie Reuerend Iudge your humanitie your equitie in the lust and vnpartiall carriage of causes your zeale against vice and vicious persons who gladly decline your censure your diligent frequenting the house of God your care of promoting the pure worship of God which you witnesse by your new erection dedicated thereunto haue got you a worthy and due regard through all our countrie wherein though I be but a stranger yet must he be more strange that meeteth not with the report of your vertues And you noble Knight whome I haue knowne of longer time will giue mee leaue to conceale a great part of that I conceiue of your worth You doe well to imitate your worthie parents one of whom hath left you with a faire inheritance a patterne as I haue heard of many vertues from which you may not depart the other God hath yet left vnto you to follow you with motherly aduise and counsell to set before you still the best patterns but aboue all the glasse of Gods word the reuerent obseruation whereof if you adde to the other excellent indowements of your minde person and estate you shall giue a number of your yeares and ranke leaue to come behind you and follow you a farre off whilest your country shall be reaping the encrease and your selfe the comfort of those hopefull seeds which everie one that know you acknowledg with gladnes in you Thus humbly craving pardon for my boldnes I commend this booke to your worships acceptance which for the whole argument containing a plaine vnfolding of the most grounds and maine pillars of our religion is worthy your respect and your selues with your vertuous Ladies and hopefull children together with all your studies and endeauours for the Church or Commonwealth to the rich blessing of God who fill your hearts with heauenly wisedome and preserue you both blameles till his appearing Amen Watford Iuly 20. Your Wor. to be commanded THOMAS TAYLOR The short view and Method of Peters Sermon followed in this Exposition The Sermon of Peter hath 3. parts 1. A preface or entrance v. 34 35. in it 1. he addresseth himselfe to speake Then Peter opened his mouth and said 2. getteth attention 1. remoouing imputation of leuitie from himselfe Of a truth I perceiue thâ—â— God is no accepter of persons 2. implying that Cornelius and his companie were religious persons described by the 1. bond of it 1. in respect of God But in euery nation he thâ—â— feareth God 2. in respect of man and worketh righteousnes 2. priuiledge of it is accepted of him 2. The narration vers 36. 1. propounded that Christ is Lord of all 2. freed from noueltie seeing peace by Iesus Christ was long before preached to the Israelites 3. The confirmation v. 37. to the end by 1. common fame ye know the word described 1. by the place where it arose beginning in Galilie 2. by the time when it most preuailed after the baptisme which Iohn preached 2. his facts proouing him to be Mediator wherein 1. his calling to that office where 1. who was called Iesus of Nazaret 2. who called him how God annointed 3. the manifestatioÌ„ of it anointed him with the holy Ghost â—nd with power 2. his execution of it who went about doing good curing mens soules by holy doctrine bodies by powerfull miracles prooued by one of greatest power healed all that were oppressed by the deuill the ground of it for God was with him 3. Testimonie of Apostles witnessing 1. in generall all things which he did in the land of Iudea and Ierusalem 2. more specially 1. of his humilitie and abasement wherein 1. person put to death whome 2. persons who put him to death they slew â— of Ierusalem Iudea 3. the kind of death most accursed hanging him on a tree 2. of his glorie and aduancement by 1. his resurrection wherein 1. the assertion in it 1. the person raised Him 2. the person raising God 3. the action of raising raised vp 4. the time when the third day 2. the manifestation wherein 1. the persons to whome negatiuely not to all the people affirmatiuely but to vs. 2. the reasons why to these 1. who were chosen of God 2. fitted to their witnes by eating and drinking with him 2. sending out his Disciples with commandement to preach vnto the people 3. returning to iudgement which they must testifie also here 1. the person giuing him this power he is ordained of God 2. persons on whome it shall be executed a Iudge of quicke and dead Prophets where 1. their generall consent to him giue all the Prophets witnesse 2. the ende of all this testimonie that whosoeuer beleeueth in his name should receiue remission of sinnes which coÌ„prehendeth 1. righteousnes 2. life euerlasting Acts 10.34 THen Peter opened his mouth and said Of a truth I perceiue that God is no accepter of persons 35. But in euery nation he that feareth him and worketh righteousnes is accepted of him 36. Ye know the word which God hath sent to the children of Israel preaching peace by Iesus Christ which is Lord of all 37. Euen the word which came through all Iudaea beginning in Galilie after the baptisme which Iohn preached 38. To wit How God anointed Iesus of Nazaret with the holy Ghost and with power who went about doing good and healing all that were oppressed of the deuill for God was with him 39. And wee are witnesses of all things which he did both in the land of the Iewes and in Ierusalem whom they slewe hanging him on a tree 40. Him God raised vp the third day and caused that he was shewed openly 41. Not to all the people but vnto the witnesses chosen before of God euen to vs which did eate and drink with him after he arose from the dead 42. And he commanded vs to preach vnto the people and to testifie that he is ordained of God a iudge of quicke and dead 43. To him also giue all the Prophets witnesse
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
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
but Christ besides suffered the whole wrath of God due to mans sinne they suffred in way of Christian dutie and seruice but hee to make a sacrifice of expiation of sinne they hauing their sinnes remooued and taken off from them but hee bare all theirs and all beleeuers sinnes in his bodie vpon the tree Howsoeuer therefore humane wisedome stumbleth at this death of Christ yet must we by the eye of faith labour to espie glorie in ignominie esteeme of the crosse as an honourable chariot reioyce in a triumph made as the Iewes scoffe by an hanged man thus shall we see the foolishnesse of God wiser then man and the weaknesse of God stronger then man thus also shall we imitate the holy men of God who looking backe to the crosse of Christ could see him thereon triumphing spoiling principallities breaking down partitions reconciling God and man yea man and man both Iew and Gentile into one bodie vpon his crosse sâ—aying hatred and procuring perfect peace Secondly seeing it is cleare in the text that Christ died not for his owne sinnes it is cleare that hee died for the sinnes of his elect vnto whom this vertue of his death must be applied and this two waies 1. to their humiliation 2. to their consolation Both of them grounded hereupon that Christ was thus crucified for thee without which application the knowledge of Christ crucified excelleth not that in the deuils themselues For the former if Christ died for thee then wast thou the cause of his death thou crucifyedst him thou art as faultie and blame worthy for his death as euer was Iudas Pilat the Iewes or the Soldiers thy sinnes were the nayles and the speare and thy selfe wast one of them that pearced him which consideration seriously thought of will be forceable to cast downe the proud conceits of those for whom Christ must be thus humbled and cannot but bring bitternesse of spirit to him that truely conceiueth that himselfe deserued that death which Christ not deseruing indured for him yea and to haue beene held vnder the wrath of God for all eternitie if Christ had not freed him vrge this point vpon thy conscience to bring thy selfe to the bewayling of thy sinnes oh it was my pride that stript Christ starke naked it was the sinne of my soule that made his soule heauie vnto the death my corruptions were the cordes that bound him my malice my contempt of God my ignorance my wofull courses were the thornes and nailes that wounded him he all this while standing in my roome and stead Thus is it prophesied of beleeuers in the new Testament that when the spirit of grace shall be powred vpon them they shall looke on him whom they haue pierced and lament for him that is by faith they shall looke to Christ whom by sinne they haue pearced and this shall be an effectuall meanes to lead them further into the practise of repentance Thus Peter when hee would bring downe the stifnesse of the Iewes told them that they crucified the Lord of glorie which when they heard they were pricked in their hearts and said men and brethren what shall we doe to be saued Popish preachers so handle this matter as to stirre vp compassion towards Christ hatred of the Iewes and Iudas and the soldiers but we must labour by it to come to the hatred of our owne sinnes or else we shall come behind the Iewes themselues For the latter If Christ was thus crucified for thee then also be thou of good comfort for many things were nailed on the crosse with him euen all thy inditement all thy sinne originall and actuall the curse hell and death it selfe died with him if thou beest a beleeuer the some nailes which were driuen into his hands and feete were driven into thy sinnes so as thou maist looke vpon the crosse as the Israelites did vpon the brasen serpent and thereby be cured of all the sting of sinne and deadly sicknesses of thy soule thou maist behold his ignominie as thy glorious roabe his arrainment thy absolution his binding thy freedome his abasement thy advancement his nakednesse the couer of thy shame his death thy life and his Fathers forsaking of him an assurance that thou shalt neuer be forsaken Only this knowledge of Christ crucified in speciall for thee is it that can settle the conscience in peace when thou knowest and beleeuest that all thy personall particular sinnes were hung on the crosse with Christ and that hee in thy roome suffred for them that which in Gods acceptation was as much as if in thine owne person thou hadst borne the curse of the law for all eternitie The most content themselues generally to know that Christ died for sinners but neuer care to know what this particular application meaneth The Popish doctrine also is an open aduersarie to this most comfortable perswasion of iustifying faith but it behooueth him that would haue the right vse of this doctrine neuer to be at rest till hee can come to say with the holy Apostle who loued mee and gaue himselfe for mee Gal. 20.20 and with Thomas after hee had seene the impressions of the wounds in his hands and side my Lord and my God Thirdly seeing that of the two maine things in this death 1. merit 2. the efficacie none shall haue his part in the former that hath not in the latter our care must be if we would find life in this death of Christ neuer to be at rest vntill we find the fruite and effect thereof in some sort in our selues The most powerfull fruits of iâ— are reduced to two heads the former is an ingrafting of vs into the similitude of his death for hee died that we after a sort should die with him The latter is a framing in vs the qualitie of his life for therefore hee died for vs that we should liue vnto him both of these are required to the right knowâ—ledge of Christ crucified ioyned Eph. 4.24 and enioyned him that would know Christ as the truth is in Christ called the casting off of the old man and the putting on of the new What it is to be planted into the similitude of the death of Christ the Apostle sheweth namely when our old man is crucified with him but when is that done the next words answer when the bodie of sinne is destroyed that is not when sinne is restrained or some sinnes cut off but when originall sinne that is the old man is killed in all the parts and members of sinne when men haâ—e abhorre and grone vnder their corruptions yea euen their smallest and sweetest sinnes this is a fruit of Christs death and noted to be in all those that are Christs when it is said that they crucifie the affections and lusts Gal. 5.24 Quest. But how are these lusts crucified by the death of Christ Answ. Not only by that deadly blow which Christ hath giuen them by his death but also
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
of God casting out the strong man not onely out of his but of our possessions that he might take vs vp for his owne vse spoyling him of his kingdome and weapons for vs yea and in vs. And hence as out of a well of consolation we shall drawe this comfort to our selues that looke as the gates of hel could not preuaile against him our head no more shall they euer bee able to preuaile against vs his members although they neuer so fiercely and forcibly assayle vs. And if spirituall enmities shall not be able to cut vs short of our saluation much lesse shall temporall dangers for by vertue of this resurrection also euen in the most troublesome deepes when the waues of sorrowes ouertake one another and goe ouer our soules when with Ionas we are readie to say we are cast from the face of the Lord euen then wee haue hope to rise out of such euills and because our head is aboue in short time comfortably to swimme out Adde hereunto that death it selfe nor the graue shall stand betweene vs and home for this rising of Christ is both the cause and confirmation that we shall rise againe If the head be risen so shal also the members if Christ the first fruits of them that sleepe be raised so shall also the whole bulke and bodie of beleeuers if we beleeue that Christ is risen from the dead euen so them which sleepe in Iesus will God bring with him and if the same spirit which raised Iesus from the dead dwell in vs then he that raised Christ from the dead shall also quicken our mortal bodies for Christ hath not redeemed the soule alone from death but the body also els had this second Adam bin inferiour to the first if not able to saue by his rising al that which was lost by the fall of the former Oh how would this meditation well digested sweeten the remembrance of death and the graue when a Christian shall consider that looke how it was with Christ when his soule and bodie were separated yet both of them were vnited to the dietie which brought them together againe euen so I am taught by the Scriptures that when my soule and bodie shall be separated yet shall neither of them be sundred from Christ my head but he will reunite them like louing friends that they may participate in his own glory How would this meditation bring the soule not only to be content but to desire to be dissolued be with Christ accounting that the best of all The third benefit befalling vs by the resurrection of Christ is that because Christ is risen we know it shall not only goe well with vs but with all the Church of God the prosperitie of which so many as would prosper must reioyce in for hence it is that Christ calleth a church out of the world which after a sort riseth euen out of his owne graue hence is it that beeing ascended on high hee gaue gifts to men for the gathering and preseruing of his Church hence is it that the church shall alwaies haue the light of the Gospel Pastors Teachers and the Ministrie till we all meete to a perfect man hence is it that this Church shall be defended from Wolues and Tyrants seeing none is stronger then hee nor able to plucke any of his sheepe out of his hands Let the Church be pressed it shall neuer be oppressed Let the Kings of the earth band themselues and forces against it the Lord hath set his Sonne vpon his holy mountaine and hee shall crush them like a potters vessel Let Heretikes and Antechrist send armies of Locusts Iesuites and seducing vagrants to wast the Church and bereaue it of the truth and light leading to life they shall only seduce such as whose names are not written in the booke of life and of the Lamb for seeing Christ is risen so long as â—e who can die no more liueth hee will preserue his darling hee will send out the starres that are in his right hand for her releefe who like Dauids worthies shall break through the hosts of the enemie and bring the pure waters of the well of life as we are for euer thankfully to acknowledge in those worthy restorers of our religion Lastly let floods of persecution rise and swell so as this doue of Christ cannot find rest for the sole of her foot one meanes or other Christ will vse for her helpe for hee will either send her into the wildernesse or the earth shall helpe the woman and drinke in the waters that they shall not hurt her or hee will prouide for her one of the chambers of his prouidence as hee did for Ioash against the rage of Athaliah wherein shee shall be safe till the storme be blowne ouer These are the principall benefits procured vs by Christs resurrection which belong not vnto all but only to such as are risen with him Quest. How shall wee know that we are risen with Christ that they may assuredly belong vnto vs Answ. The Apostle setteth himselfe to resolue this question Coloss. 3.1 where he maketh the seeking of things aboue where Christ is an infallible marke of our rising with him for as when Christ was risen he minded not things below any more but all his course was a preparation to his ascention to which all things tended so now if thou be risen with him heauen will be in thine eye and thine affections are ascended thither where Christ is if Christ were on earth thou mightest fix thy soule and senses here on earth and yet be a Christian but seeing he who is thy head is in heauen thou that art a member of him must be there also And as Christ while he continued vpon earth after his resurrection liued a kind of supernaturall and heauenly life so if thou be risen with him thou liuest not the life of nature but hast begunne the life of grace and an heauenly conuersation Quest. But how shall I know whether I liue by this heauenly life or no Answ. There be two speciall notes to discerne this truth by the former is the dissimilitude and opposition which it hath with the life of sinnefull naturall men vpon earth the latter is the similitude and agreement it hath with the life of Saints and glorified men in heauen Concerning the former the naturall man will follow and pursue things which tend to a sensuall and naturall life he will beate his braines for gold and siluer meate and cloath goods and lands for himselfe and his as for heauen he will haue nothing to doe there till he be dead and for the way thither he careth not to know it till he be dying at the soonest But the spirituall man he coueteth after spirituall things the power of Christs spirit where it is present will lift vp his heart be it neuer so heauie to seeke the kingdome and the righteousnesse of it and he seeketh after the wisedome
the more account of him it pleaseth him to deale herein as a mother with her child who although shee be tender enough ouer it will sometimes get her out of sight and behind a doore in the meane time the child falleth and getteth some knocks and all this to make the child perceiue it owne weakenesse and depend vpon her so much the more Example hereof we haue Cantic 3.4 when the Church had sought her beloued in her bed in the streetes among the watchmen and found him not at last after much seeking and sorrowing after him she findeth him whom her soule loued then shee tooke hold on him and would not let him goe till shee had brought him to the house of her mother Vse 1. Tedious and heauie afflictions may not be an argument of Gods hatred It is a simple opinion of simple people that God loueth not that man who is exercised with any strange crosse especially if it be more lasting and lingring vpon him Why dost thou not consider ignorant man that the Lord suffered his owne welbeloued sonne to lie in the graue till the third day before he raised him vp what sayest thou to the Israelites in Egypt did they cease to be the people of God or to be deare to God when the heauiest taskes were laid vpon them Whose blood was it that Manasseh made the streetes of Ierusalem runne with but the Saints In the persecutions of the Primitiue Church we read of thirty thousand of the deare Saints of God put to death in seuenteene dayes vnder the tyrant Maximinian and as many cheined vnder mettalls and mines Who was it that asked if the Lord would absent himselfe for euer and whether his mercie was cleane gone for euermore was not this the voice of Dauid a man after Gods owne heart wouldst thou heare the style of Gods children in the Scriptures thou hearest them called wormes of Iacob dead men of Israel Wouldest thou knowe their state neither is that vnanswerable to that stile read Heb. 11. from verse 35. to the 39. they wandred in sheepe skins and goat skinnes and they of whome the world was not worthy were banished the world as vnworthy to liue in it Impossible therefore it is as Salomon teacheth to knowe loue or hatred by any thing before a man A man may be a Diues and a deuil or little better another may be a Lazarus and a Saint Fatte pastures for most part threaten slaughter when leane ware neede nor feare the butcher 2. In tedious and heauie afflictions and graues of miserie prescribe not vnto God neither the time nor the manner of thy release but leaue all to him in whose hand times and seasons and meanes of deliuerance are We would not by our good wills lie one day no not one houre vnder affliction our spirits are as short as Iehorams was what shall I attend any longer vpon the Lord is not this euill from him And hence are all those murmerings and complaints oh neuer was any in such miserie or so long as I am But the Lord knoweth what hee doth and whom hee hath in hand Hee seeth perhappes 1. that thou hast strong hidden corruptions thy hard knots must haue hard wedges as hard bodies strong potions 2. It may be thou wast long in thy sinne before thy conuersion and thy crosse is the longer to be a meanes to bring thy old sinnes into fresh memorie that so thou maist renew thy repentance 3. It may be thou hast since giuen some great scandall to the Church and so thy correction abideth till thou hast testified thy repentance 4. Thy heart perhaps can tell thee that some other crosses of some other kind haue bin neglected or would not haue smarted halfe so much therefore the Lord will haue this to sticke by encreasing the smart and withdrawing his comforts till thy great heart be made to stoupe 5. Looke whether some lust as yet not denied lendeth not a sting to this crosse aboue all the former whether thy heart be ouer-maistered or fretfull and peeuish for euen so we deale with our children who when a little smart doth but set them on frowardnesse we meeken and ouercome with more stripes 6. Or else the Lord in mercie lingringly doth correct as thou art able to beare to bend thee and worke thee to good whereas if he should bring his chastisements roughly and at once it would breake thy heart great cause therefore hast thou to subscribe to his wisedome whose wayes are all iustice and mercie 3. Hence we fetch out assured comfort that as God deliuered his Sonne the third day so will he also seasonably deliuer vs. What if we seeme to be dead in our graues despised neglected and forgotten one day yea the second yet the third day commeth Hos. 6.2 After two daies hee will reviue vs and in the third day hee will raise vs vp and we shall liue in his sight This made Abraham hope aboue hope In wayting I wayted saith Dauid that is I continued wayting on God Iob after darknesse hoped for light It may be the third day is not yet come Thou art not yet come to the mountaine where God will prouide nor thou art not yet in that extremitie which is Gods opportunitie Isaak must not sit at home but take a iourney of three daies to be slaine hee must not be sent backe the first or second day but the third day yet not before he be bound on the altar and the stroke of death a fetching is hee taken from off the wood Is the Lord a killing thee yet trust in his mercie God seemeth indeed not to know his owne children sometimes but to be deafe at their prayers to haue broken the bottell wherein hee was wont to preserue their teares but hee knowes vs well inough saith Paul though we thinke our selues vnknown and therefore we are sometimes as dying but yet we liue chastened but not killed yea killed but not ouercome Hee seemeth now to know none better then the wicked but the third day commeth and putteth as great a difference betweene them as it did betweene Pharaohs baker and butler the third day shall lift vp the head of the one and restore him to his office but the same third day shall take the head from the other and shall hang the bodie on a tree for the birds to eate the flesh from it And caused that hee was shewed openly 41. Not to all the people but vnto the witnesses chosen before of God euen to vs which did eat and drinke with him after hee arose from the dead Now we come to the manifestation of Christ his resurrection Which is described first by the persons to whom hee was so manifested set downe 1. negatiuely not to all the people 2. affirmatiuely but to vs who were chosen of God to be witnesses Secondly by the facts of Christ towards these witnesses which are two the former in this verse in that hee
the merit of Christ both which appeare in the former resemblance which compareth sinnes to debts wherein God is compared to a creditor man to a debter the law to the bill or bond which bindeth man to God 1. to obedience 2. in default of that to punishment so as here is nothing but either satisfaction or to goe to prison Now we beeing banquerupts by our fall and of such broken estate as we are not able to pay one farthing neither of the principall nor the forfeiture the mercie of our creditor steppeth in who himselfe procureth vs a suretie both able and willing to discharge our whole debt and the forfeit as wel as the principall that is Iesus Christ who by his obedience actiue and passiue hath made a full discharge and sufficient satisfaction for the sinnes of all the beleeuers in the world the which beeing accepted of his father in full paiment he further imputeth not to vs our sinnes but couereth them casteth them all behind his backe and into the bottome of the sea as things which he will neuer remember more Thus they become as though they had neuer been and wee accounted as innocent as if wee had neuer fallen from our first estate of innocencie From this wee learne how to conceiue that place and the like where it is said that the blood of Iesus Christ cleanseth vs from all sinne wherein not the action of remission which is proper to the deitie is ascribed to the blood of Christ but onely the cause of remission is signified for which God the Father remitteth sinnes and that is the blood of Christ including his whole obedience and the merit of it which is a iust price and pacification of his father Eph. 1.7 In whome wee haue redemption through his blood euen the remission of sinnes 3. I adde that the Lord doth acquit beleeuers from the guilt and punishment of all their sinnes for as where the debt is once paid the whole obligation is void and there remaineth no more satisfaction to be made so where the Lord forgiueth a debt once he thenceforth acquitteth the debtor and is farre from requiring any newe satisfaction This will not stand with the iustice of God to exact the satisfaction of one debt twise once in our suretie another time in our selues It will not stand with the glorie of God with whom is plentifull redemption It will not stand with the honour of Christ to worke out with all his obedience but an halfe redemption which would argue but halfe a satisfaction It will not stand with the price of his blood nor worthinesse of his death not fully to satisfie the whole iustice of his father It will not stand with the faith of our prayer for remission of sinnes for if our whole debt be not forgiuen but some satisfaction remaineth for vs to performe to beleeue remission of sinnes were no faith but a vaine opinion and fancie nor with our peace with God if his wrath bee not yet fully satisfied Nay it will not stand with right reason for is it reason that he that oweth nothing to a man should be forced to make a satisfaction where nothing is due but where the debt is remitted nothing is due nothing is owing the debter is freed and the whole obligation cancelled Who seeth not therfore by all this what a wicked and detestable deuise it is of the schoolemen and defended by all the Papists at this day to affirme that onely the fault of mortall sinnes is remitted by Christ but not the punishment or satisfaction the which beeing as they say by the grace of God changed from eternall to temporarie remaineth to be born either here in this life or in purgatorie till Gods iustice be fully satisfied and the vttermost farthing be paid Vpon this string hang their indulgences pardons masses pilgrimages and the whole body of their troumperie deuised to make a prey of the world a great part of which beeing the cunningest theiues in all the world they haue by such crafâ—tie and fraudulent conveyances gotten into their hands And least they should want all coulour they alleadge the example of Dauid 2. Sam. 12.13 Whose sinne the Lord put away and yet the child borne to him must surely die and againe though the sinnes of the godly be pardoned yet death which is the punishment of originall sinne remaineth I answer 1. that Dauids sinne and punishment were both remitted for so said the Prophet Thou shalt not die 2. we must distinguish betweene punishments of sinne whereby Gods iustice is satisfied and chastening of sinne with a fatherly rod. The former are alwaies remitted with the sinne not alwaies the latter by the former the Lord reuengeth the sinnes of men by the latter he correcteth The former can onely be borne away by Christ the latter cannot be borne off by any masses or indulgences but are wholesomely dispensed and disposed by God to his dearest childreÌ„ for their good Of this latter kind was the death of Dauids child not properly for his sinne but that in the deed doing hee had caused the enemies of God to blaspheme Of this kind was the sentence against Moses and Aaron whose sinne of not glorifiyng God at the waters of strife was pardoned and yet they must not enter into the land of promise they were corrected with roddes of men not punished in proper speach both that others with theÌ„selues might be more carefull not to offend in the like kind as also that beeing depriued of the earthly Canaan they might more studiously seeke for the heauenly The like is to be said of the Corinths of whome Bellarmine saith that they were reconciled to God and yet diuerse of them were stricken with death for vnworthy receiuing of the Sacrament As for the example of the Israelites Num. 14.20 whose sinne of murmuring God is said to forgiue at Moses prayer yet they must all for this sinne die in the wildernesse The answer is that Moses did not pray that God would absolutely and for euer pardon their sinne nor that the Lord would abstaine from all iudgement and punishment of that sinne but that now at this present time he would be pleased to appease his great anger so iustly conceived and desist from that great iudgement of the vtter destroying of them threatned v. 12. as may appeare both by the arguments vsed by him as by that he expressely noteth the manner of this forgiuenesse ver 19. as thou hast forgiuen this people euen from Egypt till now and forgiue them euen according as thou hast spoken ver 17. but how the Lord had after they came out of Egypt forgiuen them appeareth Exod. 32.35 when they had made a calfe and the Lord wished Moses to let him alone that he might consume them yet by Moses intercession the Lord did not consume theÌ„ but plagued them with a great plague and destruction and yet the holy man prayeth hee would forgiue them as
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