was the Sanctum Sanctorum and in it the Oracle called the inner house of God into which only the High Priest went alone once a year and that in the Feast of expiation wherein all the Jews must fast and afflict themselves A most notable type of Christ for as it was called an Oracle because God thence gave answer in doubtful cases so who is the Fathers Oracle but his Son who is the word of his Father by whom he speaks to us by whom we speak to him and through whom the Father heareth us In this Holy of Holies was the Ark of the Covenant and in this holy place stayed the Ark almost four hundred and thirty years signifying Christ the author of the Covenant between God and us In which Ark or Chest were kept three things 1 The Tables of the Covenant written with the finger of God signifying Christ who is the fulfilling of the Law 2 The Rod of Aaron which had budded a type of the Priesthood of Christ who in the world seemed a dead branch and dry but after his Death and Resurrection began again to flourish and bring fruits of life to Jewes and Gentiles 3 The Pot having Manna a holy type of Christ the bread of life and that Manna that came down from heaven Joh. 6.35 In this Holy of Holies over the Ark was the holy cover called the Propitiatory prefiguring the Lord Jesus whom the Father hath made our Propitiatory by faith in his bloud Rom. 3.25 Here also were the two glorious Cherubims set like Angels on either side the Ark looking upon the Ark figuring the holy Angels ministring to Christ and earnestly desiring to look into the mystery of our salvation 1 Pet. 1.12 These were the chief holy things established in the Temple at Jerusalem but not all for there were besides these the observation of all holy Rites appointed by God the Chair of Moses and in it the Law read and expounded there were the holy persons the High Priest with all his holy garments with Urim and Thummim and on his fore-head Holiness to the Lord there were other the holy Ministers of the Lord who had the Lords holy Oyl upon them of Gods own composition with straight charge that no other should make or use it out of this use Yea here had lived the ancient Kings and Prophets David Salomon Josiah Hezekiah who were special types of Christ In which regard Ierusalem the seat of God and Gods worship is called the City of perfect beauty the joy of the whole earth 3 It is called an holy City by comparison unto other great Cities of the neighbour Countries wherein Idols and Devils were worshipped in stead of God as Babylon or whose worship was the devise of mans brain and no institution of God as Samaria Cesarea and others 2 King 17.33 4 It is called holy in type two waies 1 As it was a type of the Church militant of which the members are holy in part at least in profession For the whole Church of God was gathered together three times every year before the Lord at the feasts of Passeover Pentecost and Tabernacles Psal 122.4 Thither the Tribes of the Lord go up and appear before the Lord. 2 As it was a type of the Church triumphant even that Celestial Jerusalem which is above that new Jerusalem into which no unholy thing can enter but is the eternal habitation of the holy God the Holy Angels and Saints 5 It was called holy or the holy City because it was the fountain of Gods holy Religion which being first seated there by God must be derived thence and sent out to all other Nations Micah 4.2 The Law shall go out of Sion and the word of the Lord from Jerusalem Therefore was it the Metropola and mother City the heart of the earth placed in the midst of Nations by Gods own confession Ezek. 5.5 Nay there must the pretious blood of the holy Son of God be shed which must stream and run out to the salvation of all Nations and himself Preached the King of the Jews upon the Cross as upon the theater in Hebrew Greek and Latine and that in the time of the Passeover when there was a concourse of all the people of Jews and other Nations There the Apostles must give their first witnesse of Christ and thence must carry it into Judea Samaria and all nations to the utmost parts of the earth Act. 1.8 And 8.1 the Church of the New Testament was first gathered at Jerusalem and thence by persecution scattered into all Nations In this regard it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy City for all the holinesse of all other Cities was derived thence Doct. 1 Wee learn out of this title what it is that makes places and persons holy even the presence of God of his word and worship Thus the ground was called holy Exod. 3.5 and the place where Joshua stood when the captain of the Lords Host appeared unto him chap. 5.15 1 Whatsoever was in the Law separated to God and his service was called holy the Sabbath was holy the Priests Garments holy Exod. 28. Thou shalt make holy Garments for Aaron thy brother Holy both because they were peculiar to the holy Priesthood for none else might put them on and because they were to bee used in the holy place for when they came forth of the Tabernacle they must put them off and thirdly consecrate to holy uses and to bee an holy type of Christs righteousnesse a precious robe wherein all our Sacrifices are offered The flesh was holy which was offered to the Lord in sacrifice Hag. 2.13 For places Bethel was an holy place when Jacob saw the vision of the Ladder there and the Temple was holy For people the Jews were called an holy Nation and Christians an holy Priesthood and Saints by calling 1 Pet. 2.9 For persons some are sanctified in the wombe to some special service as Jeremy chap. 1.5 and John Baptist Yea every faithful mans heart is as it were an Ark of God in which are kept the Tables of the Law yea the Tabernacle of God and the Temple of the Holy Ghost where hee pleaseth to dwell And thus was Jerusalem an holy City so long as it continued in the true worship of God 2 This appears by the contrary seeing his holinesse was no further annexed to this place than God tyed his presence to it for when as the Jews had crucified the Lord of glory both the Temple and City as prophane were destroyed and delivered into the hand of the Romans and are now in the hands of the Turks a nest of unclean and Idolatrous beasts most savage enemies of Christ and Christian profession 3 That place must needs bee holy where the Lord dwelleth as a master in his house teaching ordering and supplying all necessaries where Christ the Holy Son of God walketh in the midst of the seven Golden Candlesticks being conversant among the flocks of Shepheards where the Holy
may be said to bee anointed two ways Christus totus vel Christus mysticus either properly in his own person as considered in himself or figuratively by the use of Scripture as he is the head of his Church which joyned unto him maketh up whole Christ as the Fathers call him or mystical Christ Thus Paul calleth Christ united with the Church by the name of Christ 1 Cor. 12.12 we must therefore help on the perfection of this latter seeing he is already perfect in the former Every Christian must be a King To this purpose every man must become a King for so he is if hee partake of Christs anointing in being ever in the field in combate against sin in taking up arms against Satans hellish power in getting daily dominion over his own rebellious flesh and wicked lusts For if thou beest a Christian thou hast ten thousand rebels to encounter and as many strong temptations and lusts which thou must stand out to victory and here faith must be thy victory which grace is attained by this anointing But oh the misery of infinite numbers every where meer Bond-men and captive Caytiffs to Satans suggestions and held down under the power and tyranny of their own lusts in whom there is no resistance no fight never a stroak they strike against their own sins the strong man is gone away with all very cowards against the Devil nay couragious Champions for him and yet will be called Christians no no there is never a drop of Christian bloud in such this anointing as yet never came near them here is no spirit no power but such as ruleth in the world And a Priest Rom. 6 13 Again thou that wilt be a Christian must be a Priest to offer up thy self soul and body an acceptable sacrifice of sweet smell unto the Lord to offer up thy prayers and praises the calves of thy lips these are the odours of the Saints Revel 5.8 to offer up thy sins to bee sacrificed and slain by the knife and sword of the Spirit in the Ministery of the word to offer the sacrifices of almes and mercy with which sacrifices God is well pleased to offer the sacrifice of a broken and contrite heart which the Lord despiseth not and lastly to offer if need require thy life and deerest bloud for Christ and his profession But how many titular Christians be there who indeed are no better than Belzebubs Priests who offer their souls their bodies their sences themselves wholly to the service of the Devil in sin and unrighteousnesse for prayer and praise they curse swear and blaspheme most remorselesly fierce and hard-hearted in themselves and unto others and so farre from this anoynting as many of the Heathens who never heard of Christ would be ashamed of them and wonder what kind of God that Christ should bee by whom they will bee called And a Prophet Lastly thou must be a Prophet thou must have the knowledge of God in thy self thou must hold it out and impart it unto others within thy family and without for to this thou art anoynted as also to hold out Christ in a constant profession which tyeth every man to know and acknowledge the truth of God that he may be able to propagate it to others but especially Ministers Magistrates Parents and Masters whose special calling besides the general fastneth this duty upon them These are the chief things to which others might be added wherein every Christian ought to testifie himself anoynted by Christs anoynting that he communicateth as well in his graces as in his name and that he hath received some good measure of that oyl of grace which was poured out upon him without measure for as in the head the God-head dwelleth bodily so in every member 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though not the God-head it self yet a Divine nature is apparent 2 Pet. 1.4 Now this godly nature is nothing else but those excellent renewed qualities and precious gifts which the Holy Ghost bestoweth upon the regenerate by means of this anoynting and is opposed to natural lust and corruption in the same verse Who went about doing good Now we come to Christs execution of his Office according to his former calling and furnishing For no sooner receiveth he gifts and calling from his Father but he manifesteth and putteth forth the same in most painful preaching and most powerful working of Miracles which hee did not for a brunt or by starts and fits but he went aboue doing good By which words is noted his diligence in absolving and finishing his course within his vocation and calling not seeking herein himself nor the praise or applause of men nor the Kingdoms of this world but denying himself and glory spent his whole life in doing good unto others suffering himself to bee subdued under a most shameful and cursed death that hee might bring others to life who were as yet his enemies and lying in the shadow of death Wherein he propounded himself a worthy pattern and example of imitation unto all such as have received gifts Note and calling unto any office in Church or Common-wealth who are not to hide in a Napkin those talents but bring them forth and traffick with them and that not for their private as seeking themselves but for the common good and not for a start or brunt but thus to finish their course holding out in well-doing unto the end Thus if we shall doe we shall be conformable unto Jesus Christ acceptable to God our Father profitable to our brethren here on earth and shall treasure to our selves an excellent weight of glory in heaven But how many bee there who having received many talents and charge to traffick with them bury their gifts and forget their charge against whom the fearful sentence is not only passed but half executed already his talent is taken from the sloathful servant there now remaineth nothing but the binding of him and casting him into hell And would this were not too true not in many Ministers only but even in numbers of private Christians who have had both gifts and calling to teach and pray in their families but have wilfully lost them for want of the careful use of them Now more specially this going about of Christ doing good standeth in two things The former in curing the deadly diseases of mens souls by most holy and saving doctrin revealing his Fathers whole will and teaching the things of the Kingdom not coldly as the Scribes but in most powerful manner so as his very enemies were forced to say Never man spake as this man doth The latter in curing the bodies of men also by most powerful Miracles one kind whereof which was most eminent namely the healing of Demoniaks is put for all the rest in the words following by both which means he shewed himself a merciful Saviour and the chief Physician both of soul and body and in one word the very healing God Of both which
〈◊〉 elder 〈…〉 wee can carry away the blessing and 〈◊〉 text teacheth â—s 〈…〉 of â—â—ns standeth n t in the doing of any thing but in the recâ—â—â—â—ng of 〈◊〉 the hands of Christ by so many as beâ—eeve in his name All diligence must be given to 〈…〉 pâ—â—d 〈◊〉 sin 〈◊〉 to our selves Vse 2. Iâ— this so wortâ—y a grace of so excellent use and swâ—etnesse thrâ—ugh the whâ—le life then it standeth every man in hand 〈◊〉 labâ—uâ— and â—ive all dâ—ligence to make sure unto himself the pardon of his 〈…〉 But lamâ—â—table it is to 〈◊〉 the general careâ— snâ—sse of men in a mattâ—◠〈…〉 and consequâ—nâ—â— as this is Anâ— surely it will provâ— tâ—◠〈…〉 the world that whereas the whole lives of men are thâ—ugâ—t too 〈◊〉 and all their â—ime tâ—o liâ—â—â— to be eaten up in worldly cares which brâ—ak their sleep their strength and often their brains yea and thâ—ir vâ—ry 〈◊〉 â—nly the last day of all and their dying-day is scarcely devoted to this 〈◊〉 of seeking remissi n of sin and the way to life everlasting See wee 〈…〉 hâ—w busy and â— rnest m st men are in the infinâ—te incumbrances of the world whilest this one thing is the only thing neglected May wee not observe how sure mâ—n devisâ— by learned counsel at their great charge to make to themselves their Deedâ— Leases Bonds and other instruments and assurances of the things of this life who in all their lives scarce ever dreamed of this assurance Oh how wilfully herein doe men forsake their own mercy how carelesly doe they cast out of their hands the only comfort of their life and death Whosoever therefore thou art that hast hitherto despised so great salvation that hast set light by Gods gracious invitings to repentance and that hast frowardly rejected his kindest offers of mercy now at length begin to take up shame in thy face and sorrow into thy heart in earnest accuse the security of thy soul the deadnesse of thy spirit the hardnesse of thy heart the unthankfulnesse of thy whole life say with thy self Ah my folly that have neglected my mercy so long alas how have I hated instruction how unkindly have I dealt with so loving and patient a God I see now that it is high time to look to the main businesse of my life to make up my peace with God to get my pardon sealed I will live me to the Throne of Grace I will henceforth lay hold of eternal life I see now that there is one thing necessary and that is the good part which I will chuse and which shall never bee taken from me Now we come to the second point propounded which is the last of this worthy Sermon namely what is the condition of every one that hath attained this excellent grace of remission of sins Whosoever hath attained remission of his sins is an happy man and that is to bee a blessed and happy man for such a one hath part in Christ and with him of forgivenesse of sins in which David Psal 32.1 placeth blessednesse Quest But how can this man be a blessed man seeing hee is compassed with a body of sin and death and subject unto infinite afflictions than whom no man is in this life more miserable no sort of men more perplexed inwardly with sence of sin none more outwardly disgraced for well-doing Answ There be three degrees of blessednesse 1 In this life Degrees of blessednesse when God bringeth his children into the kingdom of grace and giveth them his Son and with him their whole justification and sanctification in part 2 The second degree is in the end of this life when God brings the souls of the faithful to Heaven and their bodies to the earth safely to be kept until the last day 3 The third in and after the Day of Judgement when he bringeth both soul and body into the glory prepared for the elect Of this last which is happinesse by way of eminency the two former are certain fore-runners and hee that hath attained the first hath also assurance of the last and must needs bee a blessed man not only in time to come but even for the present whether wee respect his outward estate or inward For his outward estate Gods blessing never faileth him but affordeth him all good things and that in due season and in due measure his riches are often not great but ever precious and his little shall nourish him and make him as well liking as the water and pulse did the Jewish children in Chaldea The same providence which watcheth to supply all his good keepeth him from all evil it pitcheth the Angels round about him to guard his life let him be persecuted he is not forsaken his losses become his gain his sickness is his phisick his heart is cheared even in trouble which maketh that part of his life comfortable his soul is bound up in the bundle of life with God death shall not come before hee can bid it heartily welcome yea let violent death come it shall not be to him deadly slain he may be but not overcome victory attendeth him and blessednesse every where abideth him But all this is the least part of his blessednesse for if we look yet a little more inwardly into him we shall see the boundlesse extent of his happinesse farre more large whether we respect the spiritual misery hee hath escaped or else the spiritual good which with the pardon of his sins hee hath attained for on the one hand he hath escaped the heavie wrath of God due to sin and so is discharged of an infinite debt healed of a most deadly poyson and pardoned from a fearful sentence of eternal death and perdition ready to bee executed upon him and on the other hee hath obtained a plentiful redemption hee hath purchased the pearl received Christ with his merits and graces such as are Wisdome Faith Hope whence issue our peace and joy of heart which is Heaven before heaven for in these stand the Kingdome of God and the comfort of a good conscience which is a continual feast By all which it appeareth that hee is no small gainer that hath got his part in Gods mercy reaching to the remission of his sins Open thine eyes and see the happiness of the Saints Vse 1 Wee are here admonished to open our eyes that wee may more clearly see and grow in love with the felicity of the Saints which the most see not because 1 It is inward the glory of the Spouse is like her Head and Husbands glory shee is all glorious within 2 Because of their infirmities and frailties which wicked eyes altogether gaze upon 3 Because of their Afflictions wherewith they are continually exercised If the Tower of Siloam fall on any of them they are thenceforth greater sinners than all other men holy Job because hee was afflicted cannot avoid the note of an Hypocrite even among his own Friends and Visiters And no
G 1 Grow up daily in the practice of every commandement and in the faith of every promise of God seeing God would have the planted in his house thrive Ps 92.13.14 well liking and more fruitful in their age he that is not best at last may fear whether ever he were good 1 Cor. 10.32 Rom. 14.13 2 Give no offence justly unto any man whether within or without for woe to them by whom offences come 3 Grieve for nothing in the world so much as for your own sins Rom. 7.18 19 24 and in them for nothing so much as for offending so loving a God and that not only in committing of evil but also in omitting of good H 1 Cor. 11.31 1 Humble your self for your sins that the Lord may raise you up for he that judgeth himself aright shall never be judged of the Lord 2 Honour all men in their places 1 Pet. 2.17 but no man so much for his greatness as for his goodness Act. 10.35 and thus shall you imitate the Lord himself who accepteth not persons but in every Nation accepteth him that feareth him 3 Have special care to avoid the sins which you have found your self most inclined unto and which have in times past most prevailed for sin is loath to be said nay and Satan seeketh re-entry I 1 Justifye Gods wisdome in all his proceedings concerning your self and others his Power in sustaining his Providence in maintaining his Justice in punishing his Love in correcting his Bounty in promising his Faithfulness in performing his Grace in giving his Mercy in taking away and in every thing say from the heart Job 1.21 Blessed be the Name of the Lord. 2 In every company receive some good and do some also to your power leave no ill savour behind you neither do hurt by speech silence countenance or example in your praises be discreet in saluting courteous in admonishing brotherly and wise in moving and entertaining speech or conference 3 It is fearful to sin Psal 51.3 Ephes 4.26 but much more to lye in it and therefore registerall your sins daily bewail them at fit times pray for pardon of them and strength against them contemn none as counting it little because Gods law hath condemned it and Christ hath dyed for it or else must you eternally K 1 Know God in Christ Job 17.3 which is life everlasting kiss the Son of God lest he be angry Psa 2.12 and know your self to be a beleever and that Christ is in you and you in him 2 Keep as your vows with God Psa 15.4 so your lawful promises with men for faith and truth must kiss each other in Christian conversation 3 Keep out wandring and worldly thoughts as much as possible may bee prov 4.23 narrowly watching your heart for such as you suffer that to bee such will be your words deeds and whole conversation L 1 Love all things for Gods sake and God onely for his own and look you make him your friend whosoever be your enemy for it this you shall do if as an obedient child you live in the eye of your heavenly father 2 Look upon the lives and behaviours of the wicked to avoid them of the godly to imitate them upon the Life and Death of them both as also your own not far off to make you loathe this world long after the life to come Luk 21.34 Rom 13 13. Deut. 28.58 Mat. 7.12 3 Let your meat apparel recreation be lawful needful and moderate M 1 Make not mention of God or any word or work of his but with fear and reverence nor of any man but with love and carefulness using his name as you would have him to use yours 2 Mark other mens profiting in religion to provoke your self their slips to make your self more wary their risings to be thankful to God for them 3 Meditate often upon the four last things 1 Death 2 Judgement 3 Heaven 4 Hell N 1 Never make shew of more holiness outwardly than inwardly you have in your heart which God seeth in which hee desireth truth Rom. 12 nor please your self with your unprofitableness unfitness or unwillingness to good 2 No man is owner but steward of that he hath you must therefore impart of the blessings you have to those that stand in need wisely heartily and in due season 1 Cor. 11.28 Rom. 12.12 3 Note your own special corruptions whether they grow stronger or weaker and how your self can resist them and if any assault you more strongly pray and make the matter known to God The best way for a woman solicited to folly to bee rid of the Tempter is to tell her Husband O Prov. 27.2 10.19 1 Often speak to the praise of God never of your self For other things because many words want not iniquity speak as few as you can or rather none than unprofitable â—am 1.19 2 Open not your mouth to speak of other mens infirmities Psal 15 especially behind them nor before them without grief and sorrow 3 Of every idle word account must be given Mat. 12 36 and much more of every wicked word and therefore let your speech be gracious poudred with salt Col. 4. â— and tending to edification P 1 Praise the Lord for every new benefit bestowed 1 Thes â— 18 and then by it promote his glory the Churches good and your own salvation esteeming of graces given as spurres to godliness and pledges of eternal life 2 Prevent anger before it kindle Eccl. 7. â— Prov. 14 17 it is wisdome to quench the least sparkle of fire before it begin to flame Consider 1 the original of anger being pride or self-love 2 The cursed fruits by giving place to the Devil 3 Gods patience 4 Gods image in your brother 5 Your own weakness in the same kind 6 The wrong is not remedied by revenge but inlarged nor the wrong-door amended but imitated 3 Prepare your self for death 1 Cor. 1 56 and pull out his â—â—ing by 1 Bewailing sins past 2 Turning to God in time to come 3 Purposing a new life None can dye ill that hath had a care to live well Perswade your self if you live well you shall dye well but if you dye well doubt not but you shall do better Q 1 Quiet your heart Psal 39 â— and be still under the correcting hand of God because 1 He doth it 2 For your best 3 Hee will moderate it 4 Supply strength 5 Seasonably deliver out of it 2 Question not whether others should do you good or you them first Mat. 5. â— Rom. 1.20 it is praise-worthy to bee first in well-doing and if you do good to your enemies your reward is with God 3 Quench not the Spirit 1 Thes 19 not suffer any good motion arising in your heart to pass away but feed it by reading meditation prayer and practice R 1 Read daily something of
it is but an infirmity what need a man bee so precise and scrupulous as to stand upon such small trifles all which is but to plead for Satan against our own safety He was afterwards an hungry In these words is set down the effect of Christs fast After he had fasted forty days and forty nights he began to be hungry all the while before he was not hungry neither did he want power to have fasted longer and by his Divine power upheld his human nature if hee pleased but now the miraculous fast being finished he begun to hunger Quest How could Christ be hungry seeing he was able to feed so many thousands with seven Leaves and two Fishes Besides Joh. 4.34 he saith My meat is to doe the will of him that sent me and to finish his work Or if he could be hungry why would he Ans Some have thought that Christ needed not to eat sleep c. as wee need when our bodily strength is exhaust by labour by fasting and watching And some of the Fathers as Ambrose and Theophylact upon Mar. 11.12 hold that Christ only by dispensation gave his body leave to be hungry when he pleased as though he neither was wont nor could nor ought to bee ordinarily hungry as other men nor necessarily forced to eat But wee must know that Christ took upon him a true human body and the form of a Servant in which he was obnoxious to all our infirmities only sin excepted And the infirmities which he undetook not are these What infirmities our Saviour took and took not in three propositions 1 He was not to take any which might hinder the perfection of his soul or body Of his soul as vices sins proneness to evil heaviness to goodness Christ took miserable infirmities in his soul as Augustine saith such as are natural negative ignorance as of the day of Judgement and the time of figges fructifying but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Damascene saith damnable and detestable Of his body because it was extraordinarily conceived and created of the Holy Ghost who being of infinite wisdome and power could not eâ—re or not bring his body to perfection Therefore he was not to bee blind lame deaf c. which are infirmities in many other men 2 Christ was not to take all infirmities in general Christ took not all infirmities of every particular man for three causes for 1 Some arise of particular causes which could not be in Christ as namely some hereditary infirmities and diseases as the Leprosie Falling-sickness Stone c. some from redundance of matter in generation have some monstrous or superfluous part some from defect want some part or have some part withered or scanted None of this can agree to Christs most perfect conception of the Holy Ghost 2 Some infirmities are acquisite as by Surfeits Feavers and Gouts by fulness These could not befall Christ who never exceeded the mean his whole life being a continual exercise of sobriety neither had hee ever any acquisite infirmity but voluntarily undertaken 3 Some defects and infirmities are the fruit of some special judgement of God as Uzziah his Leprosie was a special stroke of Gods hand for a special sin so some are born fools and simple Neither could these belong to Christ who had no sin nor cause of judgement in him 3 Christ was to take upon him all natural and indetractable infirmities as the School-men call them and only them Natural that is such as follow common nature infirmities common to all men And indetractable or inculpable which detract not from the perfection of his person nor of his grace nor of the work of our redemption Of this kinde are hunger thirst labour weariness sleep sorrow sweat and death it self all these are common to all men Now hunger being a common infirmity incident to all men yea to Adam in innocency who was hungry and did eat as Gen. 1.39 every tree bearing fruit shall be to you for meat and slept chap. 2. vers 21. a heavie sleep fell on the man yet without molestation therefore Christ did necessarily hunger as other men do not by an absolute necessity for 1 he needed not have taken our nature or been incarnate 2 As he was God he could have exempted himself from all the abasement and miseries that he suffered neither by a coacted necessity for he willingly submitted himself to this necessity But by a necessity ex hypothesi or conditionate having taken our nature to redeem it he was necessarily to take on him all our weaknesses sin only excepted for these reasons Reasons why Christ took on him our infirmities five Mans nature is known by defects Gods by perfection 1 He was not only to be like a man and in the shape of a man but also a very true man like unto his brethren in all things except sin therefore it is said Heb. 2.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to assure the truth of his incarnation against all Anthropomorphites and such like Hereticks 2 This was a part of his obedience and consequently of our redemption that he suffered the same thing as we do both in body and in mind Vere pertulit langâ—ores nostros he hath truly born our infirmities Isa 53.4 3 That he might sanctifie unto us these infirmities and take away the sting of them lest we should be wearied and faint in our mindes Heb. 12.3 and that we might have an example in suffering 1 Pet. 2.21 4 That he might be a compassionate High Priest Heb. 2.17 18. touched with infirmity yea cloathed with our frail nature that we should not doubt of his grace who vouchsafed to be so abased for us 5 Himself confirmeth the same in that he took not on him such a body of ours as Adam had before sin but such a one as he retained after his fall so far as it was obnoxious to all incriminal pains of sin namely such as was subject to weariness Joh. 4.6 to sorrow tears and weeping as over Jerusalem Luke 19.41 and at the raising of Lazarus Joh. 11.35.38 and in his Agony when he shed tears and used strong cries Heb. 5.7 to sweating water and bloud in the garden yea to death it self from all which Adams body was free before the fall And by these his body was by a true necessity overcome as ours are and this not for a short time or space at his pleasure but all the time of his life till he breathed out his holy spirit yea thirsting upon the cross it self John 19.28 Neither was this onely to confirm the truth of his humane nature but to fulfill all righteousnesse and carry away all the punishment of our sinnes and so work a perfect salvation for us Therefore Christ truely and necessarily was hungry as wee use to be Obj. Christs meat was to do the will of his father As for that place in Joh. 4.34 I answer 1 It must bee meant comparatively in that the execution of his
calling and doing of his Fathers will was preferred before his meat and drink 2 It belongs to the hunger of the soul which is to cleave to God and obey him in his will and so keeps not off the hunger of a natural body 3 Christ did as Abrahams servant did at Bethuels house who having meat set before him would not eat till hee had done his message Genesis 24.33 and yet was subject to hunger Differences between Christs infirmities and ours in fire things Non habuit ex debito peccati Aquin. Quest What is the difference between Christs infirmities and ours Answ 1 They are all punishments of our sin in us but not punishments of his sin in him 2 His humane nature being holily conceived was in it self free from them all and they do not necessarily attend it in respect of it selâ— But our nature being tainted with Original sin hath contracted them inseparably seeing by one man sin came in and death of which these are forerunners by sin went over all 3 Christ undertook them by a voluntary necessity but in us the necessity is forced and absolute will wee nill wee wee must carry them 4 In us they bee the effects of our sin in Christ effects of mercy 5 Ours are often miserable acquisite rising from particular causes or sins but so were not Christs Object If Christ took not all our infirmities what say you to Damascens argument Quod est inassumptibile est incurabile how could Christ cure all our defects and not assume them all Answ All particular defects rise out of the general corruption and infirmity which Christ undertook and cured and therein these also even as hee which stops a Fountain in the head stops all the streams without more adoe Vse 1. Note the wonderful Humility of our Lord Jesus who would not onely take upon him our nature but even our infirmities and was not only a man but a servant also If hee had descended being the Lord of Glory to have taken the nature of Angels or if of man such as Adam was in innocency it had been admirable humility and such as hath no fellow But to bee a worm rather than a man is lower than humility it self Let the same mind be in us that was in Christ Phil. 2 5. Vse 2 His infinite love is herein set forth hee was able to feed many thousands with a few loaves and little fishes yet hee would want Bread and bee hungry himself hee could and did give legges to the Lame yet he would bee weary himself for us hee could fill the hearts of others with the joyes of Heaven yet hee would sorrow he raised others from death and yet he dyed And as this commends his love to us so should it breed in us a love of him to expresse it in imbracing a base estate for him and in giving up at his call our comforts our liberty our bodies and lives so did hee for us Use 3. This is a great comfort for the poor and men in want seeing Christ and his Disciples not seldome wanted what to put in their bellies Mat. 12.1 The Disciples plucked the ears of Corn and began to eat Christ the Lord of glory hath sanctified thy want thy hunger thy penury by his If thou beest in the world as in a barren wildernesse and livest among hard-hearted and cruel men as so many wilde beasts think on Christ in this estate thou art no better of no better desert than hee nor better loved of God than hee and yet thou â—arest no worse than hee Oh murmur not nor repine but say with that blessed Martyr If men take away my meat God will take away my stomack hee feeds the young Ravens and will hee neglect mee Onely turn all thy bodily hunger into a spiritual hunger after Christ and his merits and then thou shalt bee sure not to starve and dye everlastingly Mat 5.6 Rev. 2.17 but to bee satisfied with the hidden Mannah of God Vse 4. Let rich men learn that it is not good alwaies to bee full and prevent hunger but to feel it and know what it means Christ was God and might have avoided it but being man ought not and would not that hee might have sense and feeling of our infirmitie and so be a compassionate High-Priest What else is it that breeds hardness of heart in rich men but want of feeling of the afflictions of Joseph Gluttonous Dives took not to heart Lazarus his want and where are the poor most neglected but where there is fine and delicate Dyet every day Especially the Ministers of Christ should learn to indure want and hunger as Paul had learned to want and abound and to bee contented in every estate else they will do but small good in their Ministry Use 5 Christ is daily hungry in his members Lazarus lieth still at our gates and is not yet quite dead Therefore let us put on the bowels of compassion towards him Would wee not have relieved Christ if wee had lived when hee did or would wee not now if hee should bee in need Oh yes wee say wee would else it were pitty wee should live Well then whatsoever wee do to one of his little ones wee do it to himself and so hee accepts it saying I was hungry and yee gave mee meat I was thirsty and ye gave me drink Despise not thy poor fellow-member and turn not thine eye from beholding his penury nor thine ear from hearing his moan and deep sighs If thou shouldest hear Christ himself say I thirst as once hee did on the Cross wouldest thou give him vinegar and gall to drink is that it hee thirsteth after no it is thy conversion and compassion that will satisfie him therefore use him kindly in his members Vers 3. Then came the Tempter to him and said If thou bee the Son of God command that these stones bee made bread WEE have heard how our Lord Jesus Christ entered into the place of combat how hee was furnished attended and exercised all the time while hee expected his enemy Now wee come to the entrance of his adversary and after to the onset In this entrance observe 1 The Time Then 2 The Name of the Adversary The Tempter 3 The manner of his entrance hee came I. The Time Then that is when Christ had fasted forty daies and forty nights and was now hungry Hee was willing and ready to tempt him before and so hee did now and then cast a dart at him as wee heard but now supposing him to bee weak and hungry also hee comes upon him with might and main and thence strengtheneth himself and sharpeth his temptation Note hence Satans subtilty Who watcheth his opportunity Doct. Satan ever taketh us at the weakest and taketh us ever at the weakest Thus hee set upon Eve when shee was alone in Adams absence and set Cain upon Abel when he was alone in the field and helpless Thus was Dinah set upon being alone and was
goes to the Physician and pines away for all that 2 Chron. 16.12 4 Money 4 Money is a good means to provide necessaries for the sustenance of mans life and therefore men labour and take much pains for it But both labour is in vain except the Lord build the house Psal 127.1 and thou shalt earn money and put it in a broken bagge or a secret rust shall consume it Hagg. 1.6 5 Strength 5 Strength is for the warre and a good means for the defence of life and right but strength alone is weakness Psal 20. An horse is a vain thing in battel and therefore David goes against Goliah not with a sword or a bow but in the name of the Lord that was his strength 6 Counsel 6 Counsel and policy is for a State both in peace and warre wee see how soon Rehoboam ran through ten parts of his Kingdom by the bad counsel of the young men But yet there is no counsel nor policy that can prevail against the Lord. Many are the devices of mans heart but the counsel of the Lord shall stand The counsel of Achitophel which was like unto an Oracle of God was turned into folly Reasons 1 The means themselves are without life and in a very short time rot away of themselves or if they be living things as Sheep Oxen Beasts Birds and Fishes they must lose their lives before they can come to be helps of ours how can they then give life or keep life in us by themselves being dead The death of the Creatures sheweth that our life is not from them but from something else 2 God hath prescribed means of life and tied us unto them but not himself he is able to doe whatsoever he will and his providence is of equal extent and latitude with his power which cannot be restrained to means these being finite that infinite And hence it is that means are ordinarily necessary but not absolutely seeing God in his absolute power can feed us with stones as well as raise men out of stones 3 If means alone could sustain a man how comes it that the same wholsome meat that feedeth some should poyson others How comes it that men using means as men in a Consumption eat as much as others and yet pine away and are famished that men labour and toyl and get money and yet thrive not but their state is in a Consumption still How comes it that they who are best fed as great Personages are less lively and healthful Poor day-labourers who fare hard and coarse laugh at rich men for maintaining Physicians and yet are still sick poor mens Children thrive better and look fairer with Daniel and his fellows feeding only of coarse pulse than many that fare daintily with the Kings Children See wee not the Fathers before the Floud living some seven hundred some eight hundred some nine hundred years and above of greater strength and stature by farre and they carried near a thousand years upon their backs more lightly than we can carry half an hundred and yet they lived upon herbs only we have also flesh and fish of all sorts with the best and most exquisite Cookery so that if our Lives were pinned upon the means only where they lived near a thousand years wee should by our means live many thousands 4 God is the God of life it is hee that continues our lives and not the means and all means are in his hand to be either blessed or blown upon at his pleasure What can an Hammer or Saw doe without the Artificers hand no more can the means which in Gods hand are as a Tool in the Work-mans whose hand can doe many things without tools but they nothing without his hand 5 What means that Petition which every man must daily use for daily bread even he that hath the most but because he may have bread and want that in bread which may doe him good and help Vse 1. Learn hence how to conceive of means aright Means not to be set above their own place namely as things not to be trusted to because by one blast of God they may become unprofitable and unsuccesseful especially when men are loath to raise their thoughts beyond them Asa his Physick shall not help him because hee trusts in the Physicians Israel shall dye of that flesh wherein they thought their life was And it is just with God that when the means step up into his place and men ascribe that vertue unto them which only Gods blessing addeth unto them he deprives men either of the means or of the right and comfortable use of them And were not the means too too much magnified and set above their own place men would not so spend their days in carking cares for them with such instance and neglect of all things else as if they were ever to live by bread only not so wise as the Fool and Churle in the Parable who when he had goods enough for many years would have his soul take his rest but these men having bread and means enough for many ages are as restless and insatiable as ever before their life stands in seeking and holding abundance Use 2. Let us learn to trust God without the means which the worldling cannot doe In plenty in health when the barns be full and the chests ready to break with treasures the most earthly churl can bee content and praise God for all but in poverty and sickness his heart lets him down as though God is not as able and willing to help in one estate as in another But now faith were it present would most shew it self it is a dead faith that withdraws it self from the living God and sets it self on dead things Use 3. Learn we to moderate our care for the things of this present life as such who value them according to their right estimate without which a superiour vertue can do us no good for what is food apparrel and the like but base things without Gods blessing which men of thousands enjoy abundantly and yet by a secret curse either upon the wicked getting or holding them want the comfort that many poor men have whose portion is but a mite to the others superfluity And what is the reason that men bury themselves alive in the graves of their lustings and earthliness but that they falsly conceive of the means and place them above their worth or work What saith the worldling is it not my living and must I not look to that I tell thee no it is not thy living unless thou livest by bread alone or hast that animam triticiam that wheaten-soul of the rich man in the Gospel who thought hee must now live many years because he had wheat enough Obj. But you speak as though we were to expect Miracles for our maintenance or to cast off our Callings to neglect the means and live by the Word of God Ans 1. Miracles are ceased and yet if God
proceedeth out of the mouth of God it is rather a death than a life his bread becomes poyson and as Rats-bane in his bowels because he hath it without a promise and without blessing Obj. I see no such thing Ans Many poysons are long a working but the end of such is death and the more slowly they work the more slily and certainly they kill And if the Lord doe not invert the order he hath set in nature by cursing the particular creatures be sure he hath in his justice reserved a curse for the unjust person and he shall not avoyd it This doctrin specially applied laies hold upon sundry sorts of men who live contrary to the word They are these I. Such as live out of lawful callings which are one part of the word of God that we should get our living in the sweat of our browes and so long as we are in our way we have his word we shall bee provided for And the word proceeding out of the mouth of God is that he that will not labour must not eat because he eats not his own and such as will not live after this word by Gods word they ought not to live because they are idle and unprofitable burdens of the earth who 1 abuse Gods providence who ties the ends and means together 2 infringe that good order which God hath established for the avoiding of confusion in Church or Common-wealth namely that every man should serve God in the service of man in some warrantable and profitable civil calling 3 As hee is no better than an Infidel that depends only on means seeing man lives by every word of God so he that in a lawful course of life provides not for his family is worse than an infidel Of this sort are our knots of companions of drinking and gaming company and wandring rouges and beggers I knit them together because they are all of a strain and either are Beggers or shall be These commonly come not to Church to hear their duties and therefore they must bee taught by correction and discipline of those that are the executioners of justice II. Such as think they live well enough and yet it is by deceiving others by stealing oppression extortion lying swearing and falshood in buying and selling and why say they may not a man help and shift for himself But consider 1 What a poor help it is when a man will use unlawful means and to shift out of one evil by another Hee doth as the Prophet speaks avoid a Lyon and a Bear meets him Pilate would keep his place by unlawful means the delivering of Christ to bee crucified but besides that hee brought innocent blood upon himself hee lost his place and flew himself 2 Consider That if Gods Word of blessing go not with the means his word of curse doth and so the Prophet Zachary saith that the curse entereth into the house of the swearer and of the theef chap. 5. v. 4. and this curse shall remain in the midst of his house and consume the very timber and stones This curse often scatters ill-gotten goods as fast as they were ever hastily gathered if not in his own daies yet in some unthrifty heir after him 3 Consider how God crosseth the vain conceit of unjust persons they think all that is any way gotten to bee gain and profit but the word is Prov. 10.2 that treasures of wickednesse profit nothing they cannot help a man from the hand of God nay when the evil day comes they are gone and leave a man alone to grapple with death and judgement and turn a man naked to the sentence of condemnation for his wicked getting and holding of them III. Another sort of men who live not by the Word of God Vel minimuâ— fructus ex pecunia peâ—cipâ— non potest sine Dei offensione proximi injuâ— 2. Calv. Epist 226. but against it are Usurers who pull themselves out of all lawful callings and set up a trade for the publike evil and their own private good which were there nothing else against it proves it not to bee of Gods devising for every calling of Gods devising is helpful to men in general but the Spirit of God hath given this a name from biting and hurting But wee have the Scripture most expresly against it whether it bee manifest as is a contract for gain as for ten pound to pay eleven at the years end or covert whereby men find devices which they call mysteries to defeat the laws and seem to contract and either not to lend or not for gain The word that proceedeth out of the mouth of God saith Exod. 22. v. 25. If thou lend money to my people with thee thou shalt not be an Usurer thou shalt not oppress him Mark how usury and oppression is all one And Deut. 23.19 Thou shalt not lend upon usury to thy brother the usury of money meat or any thing that may bee lent But the Usurer that will live by his money and not by Gods word saith Yea but of the Gentiles they might though not of a brother To which I say that now the partition wall is taken away and neither Jew nor Gentile remains all are our brethren in Christ and therefore of no man must usury bee expected unless thou beest worse than a Jew Let the Usurer answer this if he can Again those Gentiles were of those nations of the Canaanites Ab hoc usuram eâ—igâ— quem non sit crimen occultic Amb. which they were commanded to destroy and usury was as teeth given them and allowed by God to eat them up withall Seest thou a man whom thou mayest lawfully kill take use of him but not of thy brother Object I will not take usury of the poor but of the rich Answ But the text is Thou shalt not take usury of thy brother bee he poor or rich though the rich bee better able to suffer wrong yet thou art not by any word enabled to offer it The word which proceedeth out of the mouth of God saith Psal 15.5 Hee that giveth not his mony to usury shall dwell in the Lords Tabernacle and rest on his holy hill and Ezek. 18.17 Hee that hath not received usury and increase c. wherein it is plain without all tricks that either to give out or take in usury excludes out of heaven Object Hee means to oppresse a man with usury Answ Every usury is oppression and every Usurer fears not God Levit. 25.36 Thou shalt not take usury but fear the Lord. Object But that Law was judicial not moral Answ That is false for our Saviour renewed in it the Gospel Luke 6.35 Lend freely looking for nothing again Therefore it is moral Besides that usury is condemned amongst the great transgressions of the Moral law Ezek. 18.13 Object Wee may do as we would bee dealt by and it is charity so to lend as another may benefit himself Answ No man in need would borrow but freely
them but then they move our wills when they can either make us apprehend and understand some Object or move passion or appetite whereby to incline our wills Thus the good Angels may and do propound divine truth and good unto our understanding and move our wills to imbrace it and choose it but not alwaies with effect because the power is not in them but in our selves A good Angel admonished Joseph in a dream by which his will was bended to provide for Christ and himself Thus also the Devils and wicked Angels move the will by working upon the phantasy and imagination as in many Melancholike persons to hurt themselves and others sometimes by setting good colours upon evil so that the understanding apprehending evil in the case and colour of good may bend the will to it as Peter in denying his Lord thought it good and safe for the present sometimes by raising up passions and working in them as Saul in a passion to cast his spear to kill his good Son Jonathan a barbarous and unnatural fact yet the Devil gauâ—ed his will to it having first raised a cloud of dusty passion to darken his understanding and the other Saul in his fury and hot mood to waste and persecute all that called on Christ sometimes by stirring up lust and concupiscence as David being inflamed with lust the Devil working on this corruption gained his will to those foul facts which above all blemished him As for the examples alleadged thus Peter saith that Satan filled Ananiahs heart not that hee brought any new wickedness into his heart but that which hee found hee stirred up and perswaded his will to play that dissembling part for hee should carry it away closely and cautelously enough And thus the Devil put treason into the heart of Judas hee knew him to bee a Covetous wretch and had often watched him how hee was deceitful in the administration of his Masters money now his affection being troubled and stuft with Covetousness Satan useth this as a means to perswade his will for mony to attempt this soul and barbarous treason In all which wee see that our wills are not under the power of the Devil who deals with us as wicked men who when they perswade any evil infuse none of their wickedness into us but only by their speech stir up that which is in our selves and perswade us thereunto 4 It is not enough for Satans malice and cruelty to bring mischief on the bodies of men but the thing hee aims at is to bring guiltiness on their souls as our Saviour here I doubt not but hee would willingly have killed him if it had been in his power to cast him down as it was to carry him up but hee had far rather that Christ should do it himself and so have an hand in his own death In Job Satan was not contented to cast him down in bringing misery upon his body and estate but the thing hee aimed at was Jobs casting down himself by blaspheming God that so hee might bring guiltiness upon his soul And Satan knows that when hee can bring a sinner to give up his will to his perswasion his sin is so much the more sinful because to a voluntary sin is added 1 A deliberation 2 An election of evil and a preferring it before good and 3 A willing execution of that which a corrupt understanding hath embraced and a corrupt judgement and will preferred for some corrupt end 5 Satans sliness and usual subtlety in his temptations shews that his strength lyeth in inward perswasion and not in outward violence Hee insinuates like a Serpent and pretends great good will as hee Thou shalt shew thy self the Son of God as though hee in earnest sought the honour of Christ and as if hee would have bettered Adams estate hee said Yee shall bee gods He transforms himself into an Angel of light and ordinarily deals with us as with Saul who when hee saw the Devil himself hee made him beleeve hee saw Samuel Gods worthy Prophet Vse 1. This Doctrin serves to comfort us considering the impotency of our enemy Hee is a weak enemy and cannot overcome him who is not willing to bee overcome Hee can egge us on to evil compel us hee cannot Ad malum hâ—râ—â—â—i potest â— geâ—e non potest Chrys And as Christ said to Pilate Thou couldst have no power over me unless it were given thee from above So Satan can have no power but from God not over beasts Matth. 8.31 not over wicked men Ahab a wicked King could not bee deceived nor set on to maâ—e a needless war till the Lord sealed Satans Commission 1 King 22.21 And much lesse over the godly as weâ— see in Job till God said All that hee hath is in thing hands till then neither has nor any thing hee had was in Satans power Nay not an hair of our head falls to the ground without the providence of our Heavenly Father And another sound ground of comfort in that as hee cannot hurt us without the will of our heavenly Father so hee cannot without our own will for if he could hee would never bee resisted in his temptation whereas wee see in Joseph Job and by experience in our selves that some hellish temptations are by grace and the watch over our hearts repelled and resisted Vse 2. Hence wee see that nothing can do us harm but our own sin death without sin is but a gate to life the Devil a great and cruel enemy but nothing so dangerous as our own sin this slaies us without him hee hurts us not without this What reason have wee to bee in love with sin while we profess wee hate the Devil who can do us no such harm Which must stir up our watch against our own corruption for if hee plow not with our heâ—â—er he can get no advantage Vse 3. Many having sinned lay the blame on the Devil who they say ought them a sought or a shame But as the Lord said to Cain so say I to thee If thou doest evil sinne lyeth at thy door and it is thy sinne not the Devils Object Oh but hee tempted mee Answ So hee did Christ here and hadst not thou cast down thy self hee could not have done it It was indeed the Devils sin that hee beguiled the woman and he had his judgement for it But it was her sin that shee was beguiled and arraigned and judged by God for it It is the Theefs sin to steal thy money and hee shall bee hanged for it but iâ— thou leavest thy money without doors and never lookest after it it is thy fault and folly and what couldst thou look for else The Devil is a slye Theef and robber but hee commits not his robbery as other Theeves and Burglers hee will not break open the door nor draw the latch but where hee finds the door open and an house prepared and swept there hee comes and makes spoil Luke 11.25 And if a
with grace than Eves in her innocency And yet when as Satan let upon her senses he sent in by them such poyson as wrought death unto all her posterity Rules for the ordering of our senses aright 1 Beware of the life of sense which is a brutish life 2 Pet. 2.12 the Apostle speaketh of men led by sensuality even as the brute beasts who follow sense and appetite without all restraint Thus did the Gentiles who were therefore given up to a reprobate sense Rom. 1.24 And the danger of this estate Salomon noteth Eccles 11.9 when hee bids the young man walk in the sight of his own eyes and after the lusts of his heart but withall Remember that for all this he must come to judgement Let such think hereon that think it is free to give up their senses to feed themselves upon every object themselves please 2 Consider that God made the senses to minister to a right ordered heart and not the heart to follow the senses and therefore the heart must be watched that it walk not after the eye which is to invert Gods order And what a deluge of sin over-floweth the soul when the understanding is buried in the senses and the heart drowned in sinful appetites David gives his eye leave to wander and look lustfully after Bathsheba and what wayes of misery one overtaking another did he bring into his soul And what marvel then if natural men neglecting their duty in taking off their eyes from unchaste objects never rest till they come to have eâ—es full of adultery 2 Pet. 2.14 not ceasing to sin according to our Saviours speech Matth. 6.23 If the eye be evil all the body is dark yea and the soul too 3 Keep the parts of Christian armour upon thy senses that thou lye not open there A valiant Captain knowing that the enemy is easier kept out than beaten out of a City hath great care to plant his Garrison about the gates and walls there he sets his most â—aithful watch and ward there he plants his chief munition and ordnance Had David kept his armour on his eye he had not been so foyled by Bathsheba If on his ear he had not been so injurious to Mephibosheth by means of slandring Zaba 2 Sam. 16.3 4. Salomon wisheth us Not to look upon the colour of the wine in the cup that is with too much pleasure to stirre up desire He would have us keep our sence upon our ears not to give ear to a flatterer or whisperer but brow-beat him and drive him away with an angry countenance The Apostle Paul would have our ears shut against evil and corrupt words which corrupt good manners Daniel desires not to taste of the Kings dainties nor will pollute himself with them chap. 1. vers 8. And so we must fence our whole man as we may not touch any unclean thing and yeeld nothing to the course of waters 4 Feed thy senses with warrantable objects 1 God 2 His Word 3 The Creatures 4 Thy Brethren 5 Thy self First our eyes are made to see God himself here below as wee can in his back-parts hereafter as wee would face to face And therefore a base thing it were to fixe them upon the vain pleasures and profits of this life This is fitter for brute beasts that have no higher object Again what fairer or fitter object can we chuse for our senses than himself that made them with all their faculties and gives us so much comfort by them Prov. 20.12 The hearing ear and seeing eye God made them both and both of them as all things else he made for himself Further where can we better place ouâ— senses than upon him from whom all our help cometh How ought our eyes to be continually lifted up in holy and servent prayers and praises considering both our continual necessities and supplies So David I lift up mine eyes unto the hills from whence my salvation cometh Psal 121.1 and As the eye of the Hand-maid is lifted up to the hand of her Mistris so are our eyes unto thee Psal 123.1 Lastly how can we place our senses better than upon him who is the most pleasant and durable object To see God in Christ reconciled to hear and know him become our Father is so ravishing a sight as the Saints have runne through fire and water to apprehend it And for the continuance it will feed the senses everlastingly yea when the senses themselves decay and wax dull this object shall feed them and be never the less sweet And therefore as Salomon adviseth Eccles 12.1 while thou hast thy senses fix them upon this object Remember thy Creator in the dayes of thy youth before they be dark that look out at the windows c. If a man set his senses and feed them upon any outward object wealth honour pleasure buildings and the like wee may justly say to him as our Saviour to his Disciples when they gazed upon the beautiful workmanship of the Temple Are these the things your eyes gaze upon verily the time comes when one stone shall not bee left upon another undemolished The like may bee said of all earthly objects whatsoever Only this object shall grow more and more glorious and desirable Secondly God made our senses to be exercised in his holy Word which leads us to himself Heb. 5.14 the Apostle requires that Christians should have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 senses exercised in the word Prov. 2.2 Let thine ear hear wisdom 1 Hence comes faith which is by hearing 2 Hence we draw the comforts of the Scriptures which are the consolations of God in our trouble 3 Hence are we admonished directed and wholsomly corrected Prov. 15.31 The ear that heareth the rebuke of life shall dwell among wise men 4 The danger of neglect is great 1 He that turns his car from hearing the law his prayer is abominable 2 Uncircumcised cars resist the Holy Ghost Acts 7.51 3 Itching ears that turn from the truth doe by Gods just judgement turn unto â—ables 2 Tim. 4.3 5 It is a sign of a man that hath given his heart unto God for he that gives his heart will give his senses too knowing that God requires both Prov. 23.26 My son give me thy heart and let thine eyes that is thy senses delight in my wayes And our Saviour saith He that hath an ear to hear let him hear Seeing therefore that this is so notable a means of guiding our senses let us more carefully give up and take up our eyes and ears with the sight and sound of Gods Word upon all occasions in the hearing and reading of the Scripture I would ask the most carnal man that is whether this in sound judgement bee not a better object for our senses than Bowls or Tables and fitter for all times especially for the Sabbath Thirdly God made our senses to profit our selves by his Creatures that by them we might glorifie him their Creator and not by them corrupt or insnare our selves
Victory before the field bee won 4 To comfort us his members in that hee hath broken asunder all Satans forces and blunted for us the edge and points of his most fierce temptations For if this Serpent had had more poyson and venome in him if hee had a sharper and more deadly sting no doubt our Lord should have been assailed therewith and out of doubt hee set all his seven heads on work how to cast him down But Christ out-stands all and the Prince of the World sound nothing in him Vse 1. Learn from Christs example willingly and cheerfully to obey God in the greatest temptations and trials even to the end of them For 1 Wee professe wee are followers of Christ and herein hee hath gone before us in example which is of more force than many precepts 2 Wee pray that there may bee but one will between God and us Thy will be done These trials shall not bee alwaies yet a little while and he that shall come will come They bee not so long as the Devil will but as God hath appointed 4 The Temptations of the godly are best at the end Wee have heard of the Patience of Job saith the Apostle and what end God gave him Blessed is the man that endureth temptation Jam. 1.12 Vse 2. This also reproves such as make more haste for their peace than good speed They would have Canaan before the Canaanites be subdued nay before they step into the Wilderness whereas the Crown is not given before the strife but to those that strive lawfully Who bee they to whom Christ promised a Kingdome to eat and drink at his Table and sit on seats with him but to those that continue with him in temptation Luk. 22.28 and Rev. 2. all is promised to him that overcommeth and Be faithful unto the death and I will give thee a crown of life Wee are in the Church militant beset with our enemies so long as wee live and can wee expect victory without blows or think wee our selves safe and free when wee have stood out one skirmish or two seeing our enemies are alive and ever renewing the assault No let us resolve to the contrary with the Apostle and say I have fought a good fight I have finished my course I have kept the faith from henceforth is laid up for me a crown of glory which the righteous judge shall give mee at that day Wages are given at the end of a work and an earnest only in the beginning Vse 3. Let us hence comfort our selves for so soon as the temptation is ended wee shall bee delivered When Abraham had a bloody knife in his hand and was stretching it out to kill his Son Gen. 22.10 God bids him stay hee had been tempted enough now his comfort returnes his Isaac his joy is preserved There is but an hour for the power of darkness and after that comes light Bee content when God ecclispeth thy light and thou seeest thy self beset with darknesse wait a while make not haste though the Lord tarry hee hath not forgotten thee nor his promise the patient abiding of the just shall not alwaies bee forgotten Matth. 8.26 when the Disciples had been long tossed with waves and the ship was full of water and they expected present death then Christ awakes and rebukes the storm and there was a great calm but hee had no sooner rebuked the winds but he rebuked their diffidence Vse 4. Lastly as Christs temptation shews what condition wee are subject to so his Victory assures us of ours and shews what shall bee the end of our temptations In mens battels the Victory is doubtful here it is certain in them the stronger for the most part overcomes here the weaker because they are armed with the same power as Christ was Here is a difference between the godly and the wickeds temptations God leads the wicked into temptations and then leaves them hee leads the godly in but he leads them out also II. Then the Devil left him namely when hee had been every way resisted when hee could fasten nothing upon the Son of God when neither penury and want nor temptation to vain-glory nor to Covetousness could move him then hee gives over Whence observe that Doct. The way to make Satan flye is strongly and stoutly to resist him Jam. 4.7 Resist the Devil and hee will flye from you 1 Pet. 5.8 9. Your adversary the Devil goeth about as a roaring Lyon seeking whom he may devour whom resist stedfast in the Faith Eph. 4.27 Give no place to the Devil 1 That which hath been in the head perfectly fulfilled Reasons shall bee also fulfilled in the members seing the resistance of Christ was not only for himself but for his members Let no man say It is true the Devil is that strong man but Christ is stronger than hee that binds him and makes him flye but alas what is that to me a weakling who dare not look my enemy in the face For as our Saviour comforteth his Disciples against the malice of the world so also may we be comforted against the malice of the Devil John 16. ult Bee of good comfort I have overcome the world which had been but a cold comfort to them had not they shared with him in his own victory Which is also infinite in power and in time 2 The promise of God is that if wee resist Satan hee shall flye by vertue of which promise the Devil is overcome and put to flight by the weakest member of Christ manfully resisting him for it is not the strength or worthinesse of our resistance that can daunt the Devil but because God hath promised to tread down Satan under our feet Rom. 16.19 therefore by resisting wee must tread upon him not that our resistance is a cause but onely a means in which God gives Victory God promised Israel the land of Canaan and power to subdue all those Nations then possessors of it by vertue of which promise if five Kings at once rise up against Joshua hee must tread upon all their necks it was not their power that did this though they must use means and raise all their power against them but Gods promise Say not in thine heart By my own hand or strength or wisdome have I taken this good land no it was because God loved thee It was the land of promise So here 3 Satan cannot but flye if hee bee resisted because hee is a conquered enemy spoiled of his weapons which were most mortal and not onely conquered in Christ our head but in us his members for to whom was that promise made but to the Church that the seed of the woman should bruise the Serpents head so as his head is broken to mystical Christ whole Christ both the head and the members let him now nibble at the heel and hiss and gape and flye upon them hee cannot hurt them because his sting is taken away Now what can conquered enemies do if they bee still
liberty than hee affords if thy affections be rough and stirring against Gods children thou hast not yet subjected thy self to Christ 4 A mighty work of power in Christ was that he was able to soyl temptations and stand out against all hellish powers so that the Devil found nothing in him Now findest thou the power and strength of Christ in the spiritual combate Doest thou chase Satan afore thee and the whole band of his temptations Wouldest thou refuse a whole world rather than sin against God or gratifie Satan and thy self with the least displeasure of him All the power of Christ was set against sin and Satans Kingdom And if thou hast part in this power of Christ it abolisheth sin in thee and strengthneth thee with full resolution against all sin 5 A mighty work of Christs power is to enrich his children with all necessary graces tending to salvation and to lead them into the fruition of their eternal inheritance It cost Joshua some labour before he could bring Israel into the good Land that abounded with good things it cost our JOSHUA more Findest thou this fruit of Christs power that thy face is set towards Heaven and is it with thee as with those that entred into that good Land who tasted of the fruits aforehand Hast thou received the first fruits of the Spirit Doest thou grow in grace Doest thou with patience expect the promises and begin the heavenly life already Hast thou hope joy love of God zeal for God constancy in the truth for these are purchased by this power of Christ Then here is a creating vertue put forth a fruit of Christs mighty power magnifie this grace of God and hope for the accomplishment and finishing of the same work by the same power the which shall preserve thee to salvation 6 A mighty work of Christs power was the perfect fulfilling of the Law Whether doest thou partake in this power art thou perfect in the way sincerely obeying God in all his Commandements Doest thou subject thy self to the Law as the rule of thy Law Doest thou aym at the perfection thereof Christ loved his Father with all his heart and his Neighbour as himself yea above himself and if this power of Christ prevail with thee this will bee the scope and aym of all thy actions For though the obedience of the Law bee not necessary to Justification yet it is requisite to Sanctification 7 Another work of Christs power was that it set him free from all corruption and infirmities which hee undertook for us without sin Labour to finde this power of Christ in thy soul daily freeing thee from the corruption of thy sin and daily infirmities If the Son set you free you are free indeed not only the reign of sin is thrust down but the corruption of sin is lessned David desired the Lord to give him again his free Spirit Psal 51.10 11. he well knew that where the Spirit of the Lord is there is liberty that is not only a redemption from Damnation by our justification but from corruption and vain conversation by our sanctification 8 Christs power was mighty in ruling and ordering his own powers and faculties his understanding was able to see God perfectly his will only just right and wise never bowing from the will of his Father Not my will but thy will be done His memory could never forget any good thing but he retained his whole duty ever before him His affections were ordered according to right judgement His appetite never exceeded the bounds of sobriety and moderation His speech was gracious his actions all exemplary no spot in him from top to toe And this same power of Christ is in some measure manifest in all his members this power enlightneth the minds of beleevers formerly blind to see God in part and perswadeth the will and boweth it to obey Gods will which before was captivated to the will of the Devil it inspireth godly desires and gracious resolutions and strengthens the memory to retain good things being before as rimy as a five it guideth and altereth the affections making the beleever to love good things and good men and whatsoever sets forward Gods glory and to hate zealously the contrary Christs power in the soul orders the appetite to sobriety in the seasonable and thankful use of outward mercies makes a man speak the language of Canaan and his whole course savour of Christ Whence it is plainly concluded that ignorant persons malicious persons Libertines intemperate Drunkards Gluttons filthy talkers Swearers loose in their behaviour open enemies to this power of Jesus Christ not submitting themselves to the rod of his mouth shall bee laid under his rod of iron Use 4. This teacheth us to goe on fearlesly in good duties seeing this power of Christ is with us and for us He is of power to protect us against enemies and dangers Of power to strengthen us in our duties when we are weak and feeble he will perfect his power in our weakness 2 Cor. 12.8 Of power to make us invincible in our sufferings Phil. 4.13 I can doe all things through him that inableth me Of power to reward our least labour of love undertaken for him Of power to answer our prayers and to doe abundantly above all we ask or think Of power to perform all his gracious promises which shall be made good to us in due time Of power to supply us with all good means in his service hee can give wealth and make the latter end better as he did to Job the Divine power giveth all things pertaining to life and godliness 2 Pet. 1.3 Of power in death it self to keep that which wee commit unto him till the last day Of power to rebuke Diseases and command Death and after death to raise our bodies to eternal life being cloathed with corruption and wrapped with deaths garments 1 Cor. 6.14 God hath raised up the Lord Jesus and shall raise us also by his power Vse 5. Lastly this doctrin assureth us of our perseverance in grace begun Christ by his power lays such fast hold on us no seducer is able to deceive the elect nor pluck them out of his hands for the weakness of God is stronger than men 1 Cor. 1.25 and when we cannot comprehend him so fast as wee would he comprehends us and preserves us by his power to salvation 1 Pet. 1.5 Neither doth this Doctrin maintain any security but the security of faith which is ever attended with the fear of God and fear to sinne The Second thing in the victory of our Saviour is the manner of Satans leaving him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith St. Matthew St. Luke more plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implies a bodily departure and sensible as we have formerly shewed his presence to be Quest What kind of departure was this it seems to be a willing and voluntary subjection to Christ he bids him depart and he is gone Ans Indeed it seems obedience
of peace wee are by this Doctrin directed to the best and onely means to come by it namely to make our peace first with God through Jesus Christ and then if the Conscience sting or accuse and terrify look upon this brazen Serpent and that wound shall bee cured Some being wounded in spirit use means to forget their grief now the musick merry company with sundry sports must bee called in all which enlarge the wound but are far from working any cure the only Physician in this case is Jesus Christ he calleth Come to mee all that are heavy laden and I will ease you onely in him canst thou finde refreshing for thy weary soul Doest thou perceive God frowning against thy sin there is no way fâ—r thee but to get him to behold thee in the face of his annointed Psal 84.9 no merits no works no good intentions no gifts can clear his countenance to make it shine upon thee onely hee is well pleased in his Christ and with such as â—e bâ—holdeth in him and no other If men bee at oddes with thee the next way to bee at one with them is not by raging and storming against them to drive thy self further from God but to draw neer unto him in Christ â—y whom reconcile thy self unto him and then as thine own minde shall bee more composed unto peace and love so will hee also make thine enemies thy friends if hee see it good at the least restrain them so as they shall not hurt thee For if hee pitch a Covenant for us with the brute beasts of the field that they shall not hurt us much more will hee shelter us from the malice of men bee they never so brutish and unreasonable So much of this peace by Jesus Christ Now in the second place Christ was preached to Israel two waies wee are to consider the Preaching of it to the children of Israel Where two things are to bee explained 1 How Christ was preached unto the Israelites 2 Why hee was so preached unto them Concerning the former Christ was Preached to Israel two waies 1 by the word or promise 2 by deed or type For the first the main promise of all concerning this truth was that which after it was by Gods own mouth once delivered unto Adam in Paradise The seed of the woman shall bruise c. was so often repeated to Abraham Isaac and Jacob In thy seed shall all the Nations of the Earth be blessed Gen. 12.3 The same promise in substance Moses maketh to the whole people of the Jews Deut. 18.15 Also all the Prophets saith Peter from Samuel and thenceforth so many as have spoken have likewise foretold the same thing Act. 3.24 and in this regard the Jews are called the Children of the Prophets and of the Covenant which God made to the Fathers where the very same Promise made to Abraham is repeated vers 25. And the Apostle Paul is as express Gal. 3.8 The Scripture foreseeing that God would justify the Gentiles through faith preached before the Gospel to Abraham saying in thee that is in thy seed shall all the Gentiles be blessed Again Christ was by deed or type preached our peace in the whole Levitical Priesthood for all that Ceremonial Worship all their Sacrifices Oblations Altars yea their Temple Ark and Propitiatory resembled and pointed at Christ our peace and yet further their very Kings and Kingdome their Priests and Prophets all of them not obscurely resembled Jesus Christ and preached him our peace who as a King delivered his subjects from all the former bondage of forein power and by his merit and triumph wrought out their peace As a Priest sacrificed himself and offered unto his Father a sweet smelling sacrifice of peace for them and as a Prophet fully delivered from his Father the whole Doctrin of peace and reconciliation Both these waies was Christ preached to the Israelites whereof for brevities sake we will for the present forbear further discourse The Second thing to bee explained is Christ was preached 〈◊〉 Israel 1 bâ— why was Christ preached our peace to the Children of Israel first and why was that Doctrin renewed to them from time to time by the hand and ministery of the Prophets Answ For three reasons 1 Because they were that seed and certain family of whom the Messiah should descend and arise for which cause they were to observe an accurate distinction of the tribes according to that Ordinance and Government which God had established amongst them that they might not bee deceived in his person when hee should in fulness of time appear 2 Because God had chosen them to bee a peculiar people hee set them up above all nations not onely in many other prerogatives but in this which was the chief of all had they seen it that the Oracles of God were committed unto them Rom. 3.2 Hee gave his Laws to Jacob his Covenants to Israel hee dealt not so with every Nation Psal 147.30 The Apostle Paul when hee had reckoned a number of the Jews advancements above the Gentiles such as were their Adoption Covenant Promises Fathers hee shutteth up all with the chief of all in these words of whom concerning the flesh Christ came Rom. 9.5 Now as that was the first that hee came of them so this is the next that hee came unto them alone first in the promises and types then in his person and appearance then in his Doctrin and miracles performed in his own person adde hereto that hee came to them in his life and death and lastly hee came first and alone to them in the Ministry and Miracles of his Holy Apostles who must not go into the way of the Gentiles nor turn themselves to other Nations till the Jews by despising that Grace offered had made themselves unworthy of life everlasting the lost sheep of the house of Israel must first bee sought up and therefore as Paul said it was necessary that the word of God should first bee spoken unto them Act. 13.46 3 That both Jew and Gentile might know that Christ came not by hap or chance or on the suddain so as his comming might not bee observed but that hee came for the time and for the manner according to the Promises and predictions of old of which our Apostle is willing in these words to imply the accomplishment Divinity of Scripture proved Observ 1. Whence wee may note 1 The Divinity of Scripture which foretelleth beforehand things which are to come to pass many hundreths yea some thousands of years after The thing that foretelleth things properly to come which have no existence in any cause or sign must needs bee of God Satan indeed can guess at some events but which have some grounds in nature or experience or can foretell a thing to come which God hath revealed to him or himself is made an executioner of as in Saul but to foretell a thing or event meerly to come is proper to God Whence it
John which he preached that is administred but the natural sence is after the doctrin which John preached concerning him for usually in the New Testament by Johns Baptism especially which John preached is meant all his doctrin and his whole Ministery Matth. 21.25 The baptism of John whence was it that is the doctrin as the words after imply Why did yee not beleeve him and all men held John for a Prophet Mark 1.4 He preached the baptism of repentance unto remission of sins that is the doctrin of repentance for 1 Else it were improperly said to preach baptism 2 Johns doctrin was this Repent for the Kingdom of God is at hand Acts 18.25 Apollos knew only the baptism of John that is his doctrin and therefore is it said in the next verse that Priscilla and Aquila took him home and shewed him the way of God more clearly And in Acts 19.3 4. Into what were yee baptised that is into what doctrin were yee initiated and instructed they said into Johns baptism that is into Johns doctrin the which interpretation notably freeth that hard text from the false collection of Anabaptists who thence would gather that those were by Paul rebaptised who were formerly baptized by John but the difficulty will be removed if the words of Paul be wisely distinguished from the words of the Evangelist and Writer of that History John baptised saith Paul the baptism of repentance that is taught the doctrin of repentance saying that they should beleeve which when they heard namely they which heard by Johns Ministery they were baptized into the name of the Lord Jesus namely by John not by Paul Then addeth the Evangelist â—ers 6. And Paul put his hands on them and the Holy Ghost came on them and furnished them with such gifts as they by their own confession ver 2. had not heard of before And thus according to the plain sence of other Scriptures is that difficult place made very plain also Quest But why is the ministery and preaching of John called his baptism The ministery of John called his Baptism Why. Ans Because his doctrin was first of all sealed with the seal of Baptism in which regard as his person is called the Baptist so is his doctrin by the name of baptism Quest But why is this circumstance of place noted that this fame began in Galilee Ans 1 To note the accomplishment of that Prophecy in Isa 9.1 which also was observed by the Evangelist Matthew 4.14 2 To shew that this fame was no bare or ungrounded rumour but raised upon just cause for Jesus was baptized by John not farre from the borders of Galilee about Enou Joh. 3.23 And presently after he returned by vertue of the Spirit and came into Galilee preaching the Gospel of the Kingdom Mark 1.14 and made no end till he had taught all their Cities in all their Synagogues Luke 4.14 adde to his Baptism and Doctrin that he wrought his first Miracle of turning Water into Wine at Cana a Town of Galilee and that he called his Disciples in Galilee all which beginnings must needs raise a rumour and fame of him which as Luke reporteth went through all the adjacent region round about 3 This circumstance notably befitteth this argument to prove him Lord of all both Jews and Gentiles because he begun and was so famous in Galilee of the Gentiles Quest But was not Christ sent to the last sheep of the house of Israel Did hee not come to his own how then did hee begin his ministery in Galilee of the Gentiles Ans Galilee of the Gentiles is so called not because it was not in Judea but 1 To distinguish it from another Galilee which was also in Judea and called Galilea inferior in the tribe of Zabulon where Nazaret was situate But this was called Galilea superior or Gentium in the tribe of Nephtali not farre from Capernaum 2 Because there were twenty Cities in Galilee given by Salomon to Hyram a Gentile 1 King 9.11 3 Because being in the extremity of Palestina near the Sea and not farre from Tyrus and Sidon they were ever mixt with many Gentiles that were foreiners besides that they were so seated within that Country in Salomons time as they could never after bee removed Gâ—lilaea geâ—tium vel populorum 4 M. Junius thinketh it to be so called not only because of the abundance of Gentiles there but also because it was a most populous Country full of inhabitants above the rest of Palestina Quest But why should Christ begin his Ministery here rather than at Jerusalem was it for any singular disposition or good which hee found in them above other I answer No for they were in regard of the Gentiles who were mingled among them Why Christ begun his Ministery in Galilee of all other most ignorant most superstitious most rude and indocible for so they are noted Matth. 4.15 A people sitting in darknesse and in the shadow of death saw a great light But hereby the Lord Jesus shewed himself Reasons 1 A most merciful Saviour ready to releeve those who of all other were most miserable yea in that he vouchsafed to make the first offer of his grace even to the worst who least of all deserved it 2 Hence he manifested himself a true Prophet who would rather hide himself in the furthest and most remote parts of the Country amongst a barbarous and rude people than ambitiously affect the principal City to get himself a name or applause in as false Prophets use to doe Permixtum à Judaeis Gentibus inhabitata fuit Chem Har 35 c. 3 Not obscurely hence would he be noted the Lord of all both Jews and Gentiles in that he beginneth his Ministry in this Country whose inhabitants were mixed of Jews and Gentiles Object But this seemeth to crosse sundry places of the Scripture which affirm â—hat the preaching of Christ must begin at Jerusalem not in Galilee Luk. 24.47 And that repentance and remission of sins should be preached among all Nations beginning at Jerusalem Ans 1. That place is meant of the preaching of Christs Apostles and not of his own as this is 2 That of their preaching of him after his Death and Resurrection this of his own in his life time 3 That was a Ministerial publishing of Christ this place speaketh only of a voyce fame and good report in the mouthes of the common people such as followed extraordinary Prophets and therefore such places cannot crosse this Now for the other circumstance of time when this fame went of Christ namely after the Baptism which John preached it is not without weighty cause added by the Apostle 1 To note the truth and accomplishment of those Prophecies which concerned John himself as Mal. 3.1 Behold I send my messenger and he shall prepare the way before me which prophecy Christ himself applyeth to John Mat. 11.10 that by this consideration they might be one step nearer the acknowledging of the true
points we are to speak something seeing the former is the principal and included in this latter and these latter were but servants unto the former It is true that the Jews were more affected with his Miracles than with his Doctrin insomuch as they were often wholly carried after him for the bread and belly sake Which seemeth to bee the reason why the Apostle Peter speaketh more plainly of these as being better observed and more sparingly of his Doctrin which was not so great a rayser of his fame as these were but it must not bee so with us who look for Salvation by his most holy Doctrin but cannot by his Miracles And first for his Doctrin the calling of our blessed Saviour being to seek and save that which was lost Christ went about doing good in dispersing every where most holy doctrin to reduce the lost sheep of the house of Israel unto the fold to finde the lost groat to call sinners unto Repentance how all his life was thus taken up were too long in every particular to manifest To omit his private life which was nothing but an increasing in wisdome and favour with God and man After his solemn and publike inauguration hee shewed himself a perfect mirrour of goodness both in the more general parts of his prophetical office as also in the more special practices of it For the former how faithful was hee in all the house of his Father not as Moses who was but a Servant but as the Son who from the bosome of his Father brought and delivered a most perfect Word of Truth yea who was not only the bearer of it but the very Author of all Truth And therefore according to his Power and Commission reformed the Law corrupted with false glosses of the Pharisees and established it preached the Gospel and dispersed it by himself his Apostles and other Teachers after them raised by himself and fitted with gifts thereunto for the gathering of the Saints Eph. 4. instituted and ministred the Sacraments of the New Testament after the abolishing of the Old framed and prescribed a perfect form of prayer unto which all ours must bee squared delivered as Moses a pattern of the Temple and all things therein namely an absolute form of external government for the perpetual use of the Church for the well ordering and cutting off dis-orders in it And for the later how careful was hee to take all occasions to instruct particular persons in the will of his Father nay not onely to take but even seek them that so hee might make offer of the greatest good that ever men in this world could meet withall If his Disciples onely speak of bread hee telleth them hee hath other bread that they know not of If a poor woman meet him while shee goeth to draw a bucket of water hee preacheth unto her of the water of the well of life If hee look upon the Sun hee takes occasion thence to instruct those who were about him that he is the light of the world and that whosoever follow him walk not in darkness If he see but a little child hee thence taketh occasion to instruct his followers in the Doctrin of humility innocency and meeknesse Matth. 18.3 If hee do but hear of his Mother and Brethren hee taketh occasion to shew his spiritual kindred and acquaintance Mat. 12.50 And in both these how Meekly gently humbly yea and compassionately did he carry himself towards those that were any way teachable howsoever in publike and against gain-sayers hee taught with Majesty and as one having authority Besides this how boldly and diligently went hee about Preaching the will of his Father in the midst of dangers discouragements and reproaches which were raised against him not onely when they lay in wait to catch him in his speech but even to attach his person to mischief him How often did the Jews take up stones to stone him Joh. 16. 10. How did the people assault him to throw him down head-long from the top of an hill Luke 4.29 how many other deadly dangers escaped hee and yet in the midst of death could not bee discouraged nor overcome of their malice but overcame their evil with goodness Unto which most holy course of Doctrin if wee adde his most innocent life in which was no spot or error it addeth also grace and glory to his Doctrin Never went any before him or can do after him doing good as hee did for hee never did otherwise no word or deed ever proceeded from him but was answerable to the Laws perfection so as the Church may well sing out his beauty from top to toe which is every way matchless and incomparable U e of Chrâ—st â—â—â—acleâ— threeâ—â—ld Cant. 5.10 Secondly Christ went about doing good by many miraculous actions all of them directly tending to the good of man The especiall uses of them all were three First to confirm the truth of his Divine person Joh. 10.24 Tell us plainly if thou beest the Christ to which Jesus answered The works which I do hear witnesse of mee and again If I do not the works of my Father beleeve mee not and Joh. 2.11 This beginning of Miracles did Jesus in Canaâ— of Galilee and shewed forth his glory Secondly to confirm the truth of his office thus the Jews could sometimes confess that hee was a Teacher sent of God Matth. 21.16 and Nicodemus affirmed Joh. 3.2 that no man could do such things unless God were with him and Joh. 6.14 Then the men when they had seen the miracle said This is of a truth the Prophet that should come into the World Thirdly to confirm the truth of his Doctrin and consequently our Faith in the same Joh. 11.14 Lazarus is dead and I am glad that I was not there for your sakes that yee may beleeve and chap. 14.11 Beleeve mee at least for the works sake Object But the Prophets and Apostles also wrought miracles and therefore they cannot argue him more extraordinary either for his person or office than they were Ans Yes because there was great difference between his Miracles Difference between the miracles of Christ and of the Prophets and Apostles and those that were wrought by Prophets and Apostles For howsoever all of them conspired in the main end of them which was to confirm the same Doctrin together with the Divine person and office of Jesus Christ as also in the substance of them all of them in both being such works as transcend the power reach and law of all nature created yet differ they much 1 In the manner of working Christ wrought his Miracles by his own power and strength Luke 6.19 The whole multitude sought to touch him for vertue went out of him and hee healed them all But they wrought by Christs power and acknowledging themselves but Instruments disclaim all power in themselves that all the glory might bee Christs whose also the works done in and by them are Act. 3.12
domestical and familiar converse with him all the while he lived in the execution of his office they might be furnished to this testimony Hence is it that John saith We saw his glory namely in his Doctrin and Works and the things which we have heard and seen declare wee unto you Many worthy points concerning this witnesse of the Apostles were here to be delivered but that I referre them all to the forty one and forty two verses where we shall as fitly and more fully handle the same And now proceed to the matter witnessed namely the Priestly Office of Christ in these words Whom they slew hanging him upon a tree wherein are to be considered 1 The Person that was put to death whom 2 The persons that put him to death they slew namely of Judea and Jerusalem 3 The kind and manner of his death slew hanging him on a tree 4 The use of Christ his Crucifying First the person that was put to death was Jesus Christ whom wee have heard to be Lord of all anoynted with the Holy Ghost and power to work most powerful Miracles who went about doing good and never harm with whom God so was as he never was with any Creature before nor ever shall bee hereafter who subdued mightily the very Devils themselves with one word for all this he was killed and slain How the Lord of life couâ—d be subdued under death Quest But how could the Lord of life be subdued of death yea hee that did only good and was without all sin which is the mother of death Ans Christ the Mediator must be considered in his two Natures 1 The God-head 2 The Man-hood and in that he dyed it was according to his Man-hood so Peter saith he dyed according unto his flesh 1 Pet. 3.18 for his body was dead being separated from his soul and his soul suffered the sorrows of death But yet we must conceive that he suffered not in such a Man-hood as was a naked and bare flesh such as ours but such as was inseparably united and knit to the God-head and therefore the Apostle saith that God shed his bloud that is not the God-head but such a person as is both God and Man Secondly although he had no personal sin to bring him to death yet had he sin imputed unto him even the sins of his whole Church which he willingly took upon himself so as God reckoned with him not for the sins of one man but of all his Church and esteemed him as a captain sinner till the price was paid and men reckoned him among sinners and esteemed him an arch-malefactor Why wicked men prevail against Christ who had vanquished the Devils themselves Quest But doth not this crosse the power of Christ immediatly before mentioned whereby he controlled the Devils themselves that wicked men should thus farre prevail against him Ans No but it argueth a voluntary laying down of his power for the time of his suffering for at his apprehension hee could have commanded twelve Legions of Angels but that the Scriptures must be fulfilled yea and this laying aside of his power was the most powerful work that ever he wrought by which he more foyled and broke the Devils power and forces in men than ever by any shewing himself the true Sampson who more mightily prevailed against his enemies in his death than in all his life Hence note 1 How Christs righteousness is witnessed hee went â—â—â—ut doing good and yet he is slain and teacheth that Christ himself deserved not death but he endured it for some other that had deserved it and indeed Christ dyed for us and in our stead that we should not dye How it standeth with Gods justice to punish the innocent and let the guilty goe free Object But how could he being innocent suffer for us sinners or how standeth it with equity that God should punish the innocent and let the guilty goe free Ans We must consider Christ in his death not as a Debtor but as a Surety or Pledge between God and us who hath undertaken our whole debt and therefore hee suffereth not as guilty in himself but in the room of us that were guilty now it standeth with the course of Justice to lay the Debtors action upon the Surety being 1 Willing 2 Able to pay the debt as Christ was Secondly we may gather hence the hainousnessâ— and odiousnesse of our sins it was no trifle nor a matter of small desert that the Lord of glory the only Son of God yea God himself must shed his bloud for and yet what a small reckoning is made of soul and open sins Thirdly take notice also of the love of God who to free us would lay the chastisement of our peace upon his doâ—â— Son that so his justice might be satisfied Object But how could his Justice bee satisfied who was infinitely offended with such a finite and short death as Christs was The justice of God doth more appear in Christ his Pâ—ssiâ—n than if all the world had been damned Ans By reason of the dignity of the person who suffered being God as well as Man that suffering was in value eternal though not in duration or continuance Lastly we have here the two Natures of Christ lively set before us the one most powerful and glorious in mighty Miracles which forced Legions of Devils to fly before it the other beaten down with wrongs and injuries even to the death it self and it was meet that the Apostle intending to prove Christ to bee the true Messias should mention both these natures which are absolutely necessary to the Mediatour the Humanity that it might suffer death and so satisfy in the same nature that had sinned and the Deity to overcome in suffering so to apply that satisfaction unto beleevers Secondly The persons that put Christ to death were the Jews they of Judea and Jerusalem Object But the Jews had no power to put him to death How the Jews are said to put Christ to death though they had no power to do it the Scepter was gone from them and if the Scribes and Pharisees had had the power in their hands they would never have suffered him alive so long Besides the Judge who was Pontius Pilate was the Romane Emperours Deputy the Souldiers his Executioners were of the Romane band the manner of Death also not Jewish but Romane why is it then said that the Jews slew him and no mention made of the Romanes by whose authority hee was put to death Answ The Jews are justly charged with it because they were the chief causes and abettors in all that violence which the Romans used against him They made way to this sentence and went as far as they could they apprehended him they mocked him they charged him with blasphemy they raised false witness against him they beat him spate in his face they hood-winkt him and bad him prophecy who smote him finally they delivered him to the Romane
in Jerusalem and the severity of Gods judgement lyeth heavily upon them till this day in that both a mighty God and innocent man was with all extremity of rage and fury pursued even unto the death Fourthly note in these Jews The malice of the wicked against Christ and his members is never without matter to work upon what an imbred malice there is in wicked men against Christ and his Members for it is never without matter to work upon if it cannot accuse justly of evil it can unjustly condemn for doing good this Christ sheweth Joh. 10.32 Many good works have I done for which of them do yee stone mee They answer him no but they stone him for Blasphemy so something shall bee pretended as Blasphemy Treason Mutiny faction or some such thing and a form of Law shall bee followed nothing in the world is more easy than to finde out a Law to put Christ to death by for that is the conclusion of all wicked Laws Christ and his members must dye by them but whatsoever bee pretended against them it maketh much for the glory of God the patience of his Saints and the just overthrow of his enemies that whatsoever the godly suffer at the hands of the wicked it is for most part causles in themselves and consequently unjust in the other Let such as professe the Lord Jesus take notice hereof and content themselves if they finde return of evil for good it was their Lords case and the servant can look for no better entertainment than his Lord findeth Let us not bee weary of well-doing although it breed us hatred of the World as knowing that the same spirit of malice is gone out into the world and doth breath in numbers that follow the way of Cain who slew his brother because his works were good as all those titles of reproach cast upon Gods Children lowdly convince as that they are Church-gadders holy Brethren too nice and precise persons the which and the like tearms if a man sing but a Psalm in his Family hee cannot avoid well needs must Christians suffer let their care bee to suffer onely as Christians and for well-doing for it is no shame to suffer as a Christian 1 Pet. 3.17 and seeing it is the will of God that they must suffer it is better saith the Apostle to suffer for well-doing than as evil doers 1 Pet. 4.16 many receiving indignities from men will say if I had deserved such and such things it would never have grieved mee but Christians must be in a contrary note it would grieve mee if I had deserved such things as I suffer at the hands of men but I rejoyce in that I have not deserved them The third point is the manner and kinde of Christs death in these words and hanged him on a Tree Quest Why was Christ rather to dye on the Cross than by any other kinde of death Answ Some say that because mankind was foyled in the first Adam Why Christ was rather to dye on the Cross then by any other death by means of a Tree it was meet it should bee restored by the second Adam upon a tree which although it be but inconsequent yet this the Scripture affirmeth that Christ on the Cross as upon a glorious Chariot of Triumph rescued his Church foyled the Devil spoiled Principalities and Powers and made an absolute conquest against all the enemies of mans salvation Col. 2.14 and that it was meet hee should thus do by this manner of death wee want not stronger reasons out of the Scriptures As First This was the counsel of God Act. 2.23 for the Jews did nothing against him but by the determinate counsel and fore-knowledge of God which Counsel of God over-ruled the matter and brought it to this pass strangely for the High Priests had accused Christ with blasphemy had produced witnesses against him in that cause yea had his own confession that hee was the Son of God which they took for blasphemy yet for this could they not put him to this kinde of death seeing the blasphemer by the Law of God must bee stoned not crucified and so had Christ been if the power of death had been in the hands of the Jews as not long before it was but the providence of God over-ruleth the matter so as hee must bee brought before the Romane Governour and a new action of treasonable affecting the Kingdome bee laid against him whence it was that Pilate asked if hee were the King of the Jewe and hee answered yea upon which answer hee was condemned to the most cruel death that was in use among the Romanes for of those three kindes of death burning heading and crucifying this last was the most severe and shameful Christ reputed an arch-Traytor in his life and death to which the chief malefactors were sentenced and that Christ was executed as an Arch-traytor the inscription on the Cross containing the crime for which he was condemned plainly sheweth Jesus of Nazaret the King of the Jews that no man could look upon or read that writing but hee should presently conceive Christ a malefactor in the highest kind of treason and rebellion Secondly This kinde of death was anciently prefigured as also fore-prophesied it was prefigured by Isaac laid bound upon the wood and the other sacrifices which all were laid on the wood to bee consumed by fire by the lifting up of the shoulder of the peace offering Levit. 7.30 by the shaking of the breast of the same to and fro which as some say signifieth the spreading of our Saviours hands upon the Cross but especially by the lifting up of the brasen serpent in the wildernesse which as Christ saith shadowed his own lifting up upon the cross Joh. 3.14 Again this kind of death was also fore-prophesied Psal 22.16 they peirced or digged my hands and feet it was also foretold by himself Mat. 20.19 They shall deliver him to the Gentiles and they shall mock him and scourge him and crucify him and that it was necessary that this word of Christ should bee fulfilled see Joh. 18.32 Thirdly This kinde of death carried with it a more special infamy than any other as at this day wee count hanging a dogs death that is an infamous kinde of death because it was especially execrable by the Law which accursed every one which was hanged on a tree not that this death by any Law of nature or in it self was more accursed than burning or pressing nor by the Sword for then neither the Thief on the Cross could bee saved nor any of our fellons thus executed whereas the scripture in the one and our own experience in the other speak the contrary but it was onely accursed by the Ceremonial law of Moses so that every Malefactor of the Jews that was hanged was in the Ceremony accursed and was the type of Christ the substance of all Ceremonies who on the Cross was really and truely accursed sustaining the whole wrath
of God which is the curse of the Law and not onely Ceremonially and typically as they were This the Apostle Paul teacheth Gal. 3.13 that Christ was not onely dead but made a curse for us his reason is because hee dyed on a tree and therefore are wee admonished Phil. 2.8 to consider not only that Christ was obedient unto the death but to the death of the Cross for any other death had not so much concerned us Fourthly This death which so much concerned all the Church of the Jews and Gentiles must not bee obscure and therefore the Lord would not have Christ to dye in a tumult or in secret but most conspicuously and apparently at Jerusalem the great City of the Jews but tributary to the Romans as it were upon the Theatre of the World at a solemn feast when all the Males out of all quarters must appear before the Lord upon a Cross high erected that all might see him and on the Cross himself proclaimed King of the Jewes in three several Langages the Latine Greek and Hebrew that all sorts of men might come to the knowledge of it and further because in his death standeth our life hee must bee thus lifted up that all men might see him certainly dead and that he dyed not in shew and appearance only but in deed and in truth really and perfectly for which cause also our Apostle doubleth his affirmation they slew him and hanged him on a tree which most necessary ground of Faith and Religion Satan hath mightily by many Hereticks sought to overthrow the Turks at this day are held off from the faith in this Messiah by that Diabolical suggestion that not Christ himself but Simon the Cyrenian was miraculously crucified in his stead And therefore because the assurance of the death it self assureth us more fully of all the fruits and benefits of it the Scripture is careful so pregnantly to confirm it as that it cannot be denied not only that he was in the sight of a number of thousands dead on the Crosse but by his three days burial by the peircing of his side out of which came water and bloud by which was manifest that the very Call of his heart was peirced by the confession of his very enemies who would beleeve nothing but their own sences and lastly by the fact of the Souldiers who whereas they hastened the death of the Theeves by breaking their leggs they broke not his because the text saith they saw that he was dead already The fourth point is the use of Christs Crucifying First in Christ on the Crosse take a full view of the cursednesse and execration of sin and consequently of thine own wretchednesse both in regard of thy wicked nature and cursed practices every sin being so loathsome and odious in the eyes of God as the least could never be put away but by such an ignominious death of the Son of God himself If thou lookest at sin in thy self or in thy sufferings yea or in the sufferings of the damned in Hell it will seem but a slight thing but behold God comming down from Heaven and him that thought it no robbery to bee equal to his Father in glory taking flesh in that flesh abasing himself to the death of the Crosse on that Crosse sustaining the whole wrath of his Father and so becoming accursed for it and thou shalt see it in the native face of it And indeed this one consideration setteth a more ugly face upon sin than the Law possibly can for that sheweth our sins to bee a knife to stab our selves withall The most ugly visage of sin that can be but this to be the very spear that went to Christs heart which is the most odious apprehension in the world all the sin that ever was committed on the earth could not bring a man so low suppose one man had committed them all as the least sin of the elect brought the Son of God seeing he that falleth lowest falleth but from one degree in earth to another but Christ falleth from the glory of Heaven into the very sorrows of Hell whosoever thou art then that makest light account of sin and pleadest that God is merciful look a little in this glasse wherein behold Gods Justice and sins desert in the Fathers just indignation against his wel-beloved Son whom nothing but the cursed death of his only Son in whom he professed himself well pleased could appease Secondly seeing all the knowledge of Christ profitable to salvation is of Christ crucified let us desire to know nothing in comparison but Christ and him crucified 1 Cor. 2.2 seeing such a great Apostle as Paul was desired to know nothing else Now to come to the distinct knowledge of it we must consider these three points 1 The vertue and power of this death in it self 2 The application of it unto our selves 3 The fruits which must appear in us by such application For the first Look upon this death of the Son of God not as of another dead man neither think or speak of it as of the death of another ordinary felon executed but as of a death which slew all the sins of all the beleevers in the world and as a destroyer of all destroyers a death wherein was more power than in all the lives of all Angels and Men that ever were or shall bee More power in Christs death than in the lives of all men and Angels yea such a death as hath life in it quickning all the deaths of all that have benefit by it Here we have a mighty Sampson bearing away the gates of his enemies by death killing death by suffering his Fathers wrath overcoming it by entring into the Grave opening it for all beleevers by his Bloud shedding upon the Crosse reconciling all things Col. 1.20 never was there such an active suffering of any man which tormented and crucified the Devils themselves when the Devils instruments were tormenting and crucifying him it is peerlesse and unmatchable no Martyr ever thus suffered though Popish doctrin would match as Corrivals some of their Saints sufferings with it the most faithful Martyrs suffered but dissolution of soul and body but Christ besides suffered the whole Wrath of God due to mans sin they suffered in way of Christian duty and service but he to make a sacrifice of expiation of sin they having their sins removed and taken off from them but he bare all theirs and all beleevers sins in his body upon the tree 1 Pet. 2.24 Howsoever therefore Humane wisdom stumbleth at this death of Christ yet must we by the eye of faith labour to espy glory in ignominy esteem of the Crosse as an honourable Chariot and rejoyce in a triumph made as the Jews scoff by an hanged man thus shall we see the foolishness of God wiser than man and the weakness of God stronger than man thus also shall we imitate the holy men of God who looking back to the Cross of Christ could
see him thereon triumphing spoyling Principalities breaking down partitions reconciling God and man Coloss 2.14 yea man and man both Jew and Gentile into one body upon his Crosse Ephes 2.15 slaying hatred and procuring perfect peace Secondly seeing it is clear in the text that Christ dyed not for his own sins it is clear that he dyed for the sins of his elect unto 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 Devils themselves For the former if Christ dyed for thee then wast thou the cause of his death thou crucifyedst him thou art as faulty and blame-worthy for his death as ever was Judas Pilate the Jewes or the Souldiers thy sins were the Nails and the Spear and thy self wast one of them that peirced him Christs humiliation must humble Christians and how it doth so which consideration seriously thought of will be forceable to cast down the proud conceits of those for whom Christ must be thus humbled and cannot but bring bitterness of spirit to him that truly conceiveth that himself deserved that death which Christ not deserving indured for him yea and to have been held under the wrath of God for all eternity if Christ had not freed him urge this point upon thy Conscience to bring thy self to the bewayling of thy sins Oh it was my pride that stript Christ stark naked it was the sin of my soul that made his soul heavie unto the death my corruptions were the cords that bound him my malice my contempt of God my ignorance my woful courses were the thorns and nails that wounded him he all this while standing in my room and stead Thus is it prophecied of beleevers in the New Testament that when the Spiâ—it of grace shall be poured upon them Zach. 12.10 they shall look on him whom they have peirced and lament for him that is by faith they shall look to Christ whom by sin they have peirced and thâ—s shall bee an effectuâ—l means to lead them further inâ—o the practice of repentance Thus Peter when he would bring down the stiffness of the Jews told them that they crucified the Lord of glory Acts 2.37 which when they heard they were pricked in their hearts and said Men and brethren what shall we doe to be saved Popish Preachers so handle this matter as to stir up compassion towards Christ hatred of the Jews and Judas and the Souldiers but wee must labour by it to come to the hatred of our own sins or else wee shall come behind the Jewes themselves For the latter If Christ was thus crucified for thee then also bee thou of good comfort for many things were nailed on the Cross with him even all thy Inditement all thy sin original and actual the Curse Hell and Death it self dyed with him if thou beest a beleever the same nails which were driven into his hands and feet were driven into thy sins so as thou maist look upon the Cross as the Israelites did upon the Brazen Serpent and thereby be cured of all the sting of sin and deadly sickness of thy soul Christ his abasement is the advancement of every Christian thou maist behold his ignominy as thy glorious robe his arraignment thy absolution his binding thy freedome his abasement thy advancement his nakedness the cover of thy shame his death thy life and his Fathers forsaking of him an assurance that thou shalt never be forsaken Only this knowledge of Christ crucified in special for thee is it that can settle the Conscience in peace when thou knowest and beleevest that all thy personal and particular sins were hung on the Cross with Christ and that hee in thy room suffered for them that which in Gods acceptation was as much as if in thine own person thou hadst borne the Curse of the Law for all eternity The most content themselves generally to know that Christ dyed for Sinners but never care to know what this particular application meaneth The Popish doctrin also is an open adversary to this most comfortable perswasion of justifying faith but it behooveth him that would have the right use of this Doctrine never to be at rest till he can come to say with the holy Apostle who loved me and gave himself for me Gal. 2.20 and with Thomas after hee had seen the impressions of the Wounds in his hands and side my Lord and my God Thirdly seeing that of the two main things in this death 1 Merit 2 The efficacy none shall have 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 never to be at rest until we find the fruit and effect thereof in some sort in our selves The most powerful fruits of it are reduced to two Heads the former is an ingrafting of us into the similitude of his death for he dyed that we after a sort should dye with him The latter is a framing in us the quality of his life for therefore he dyed for us that we should live unto him both of these are required to the right knowledge of Christ crucified joyned Ephes 4.24 and enjoyned 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 bee planted into the similitude of the death of Christ the Apostle sheweth namely when our old man is crucified with him Rom. 6.6 but when is that done the next words answer when the body of sin is destroyed that is not when sin is restrained or some sins cut off but when original sin that is the old man is killed in all the parts and members of sin when men hate abhorre and groan under their corruptions yea even their smallest and sweetest sins 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 How Christ his câ—ucifying crucifieth the lusts of Christians Ans Not only by that deadly blow which Christ hath given them by his death but also by setting often before thine eyes this death of his especially in the time of temptation For example being tempted to impatiency in sustaining wrongs look upon Christ on the Cross what sharp things he suffered the thorns the nayls the spear and all this while as a sheep dumb before his shearer in motions to pride look to Christ on the Cross thus farre humbled for thy sins if to revenge behold Christ on the Cross praying and dying for his deadly enemies if to oppresse the poor and innocent see Christ on the Crosse suffering his bloud to be sucked out for those whose bloud thou
suckest so in temptation to any other sin deny it and say Oh no I see Christ on the Crosse made a curse for my sins already I have done him wrong enough already I will not adde this to the former I see rather an infinite debt due from me towards him and I must rather think of the payment of that than offer to run in further Thus we see both the duty and the means neither of them both are regarded by many some would fain see Christ on the Crosse for the remitting of their sin but not for the crucifying of it their lusts are as strong as ever be-before pride contention hastinesse voluptuousnesse worldlinesse live and thrive in them and yet they say Christ was crucified for them whereas if Christ be crucified for thee the world is crucified unto thee and thou unto the world Others because Christ is come and dead for sinners make a clean contrary argument Christ dyed for sinners and therefore they will live in their sins as though that were the work of Christ upon the Crosse to maintain sin and Libertine courses and not rather to abolish the same what a fearful thing is it that men dare make the death of the Son of God as a common pack-horse to lay all their sins upon while yet hereby they embolden themselves in the multiplication of them Many will not endure to have their lusts pricked in the Ministery and much lesse crucified Others are so farre from crucifying their lusts as they will not endure to have them prickt or touched in the Ministery Oh meddle not with mine eyes I can not endure it or if they endure to crucifie many yet some sweet sins shall be spared they are sweet morsels or fat morsels profitable or pleasurable sins and they must not be let goe but never a one of all these ever tasted in truth the least fruit of the death of Christ The second fruit that must appear in us is the life of Christ 2 Cor. 5.15 He dyed for all that they which live should not henceforth live unto themselves but unto him which dyed for them and rose again Rom. 6.11 12. Likewise think yee also that yee are dead to sin but are alive to God in Jesus Christ 12. Let not therefore sin reign in your mortal body In which places this life of Christ is opposed to the course of our lives framed of our selves and is nothing else but to depend upon Christ in all things to give up all our thoughts words and actions to be guided by his word and directed to his glory and so to order our whole course as his blessed Spirit may appear to breath lead and live in us Now that this fruit should be added to the former is evident 1 Pet. 2.24 He bare our sins upon the tree that we being dead to sin should live in righteousnesse Thus therefore help thy self by this meditation shall my Lord Jesus so willingly forsake his glory for me and shall not I forsake my sin and shame for him shall he contentedly dye an accursed death for me and shall not I as contentedly dye to an accursed life for him Shall he dye to glorifie me and shall not I live to glorifie him Shall not he think his heart-bloud too dear for me and shall I love any thing better than him Thus to behold Christ on his Crosse will help thee forward in this fruit also To which purposes the Lord in wisdome hath instituted the Ministery of the Word and Sacraments No marvel seeing the Papists shuâ— out the preaching of Christ crucified that they must see him in Crucifixes and such Idolotrous representations that wee might have Christ crucified Gal. 3.1 continually as it were hanging before our eyes which ordinance of preaching Christ crucified were it in request in the Church of Rome they should not need their manuary Bables Crosses Pipes Crucifixes their Agnus Dei and the rest neither would they with religious adoration honour the Wooden Crosse to the dishonour of him that dyed upon it but accursed be all such dead and Idolatrous representations against the word let it bee our happinesse with care and reverence to frequent the Word and Sacraments which are blessed means ordained of God not only to set Christ on the Crosse before our eyes but to bring into possession those happy fruits formerly described Vers 40 Him God raised up the third day and caused that hee was shewed openly THE Apostle having delivered the Doctrin of Christ his death hee orderly descendeth to instruct his hearers also of his resurrection without which his death had never been beneficial unto them And the words in general imply one point not to bee omitted For howsoever the Apostle expresseth nothing between Christ his hanging on a tree and his raising again yet because it cannot bee properly said that hee was raised from the Tree or from the Cross which was a kinde of exaltation and lifting up necessarily must bee included a lower estate than that was namely that condition of the dead under which hee lay for a certain time as it were cast from the face of God his Father and of men yea from the face of the earth Christ submitted to the lowest estate of death why when death and sin seemed to triumph over him all the while of his burial when they had him in the grave the house of death This was the low estate from whence hee rose the which hee willingly submitted himself unto for a time 1 That the faith of his Church might bee confirmed in that hee was truely and certainly dead and not in shew or appearance 2 That his victory and conquest over death might bee more glorious in that hee could not hold him down when hee had him in his own house but like a mighty Sampson hee carried away the gates of his enemies 3 To remove by undergoing for us that fearful state of death and damnation which we had otherwise for ever lain under to sanctify unto us our estate under temporal death which is sweetened by his death to make our graves as soâ—t and perfumed beds of rest by his lying in the grave and that wee also therein by being subdued under corruption might put it off and so bee sitted to immortality and glory 4 To teach us that our head being of power to rise from the power of death when the bands of it wrapped him round about can now much more being in glory draw us his members out of the deepest pits of danger or thraldome spiritual or temporal and will in his time set us free This time wee must wait but not appoint it neither distrust his power and grace when wee are in the deepest of our distress 5 That seeing it was his pleasure to submit himself to the lowest estate of humiliation before his exaltation wee might also with more cheerfulnesse content our selves to suffer even any abasement with him and for him before wee look to reign
with him The words of the verse contain two things 1 The assertion of Christ his resurrection Him God raised up the third day 2 The manifestation or evidence of it and caused that hee was openly shewed The former part is laid down in four distinct points 1 The person raised him 2 The person raising him God 3 The action it self raised 4 The time when the third day First the person raised is Christ where First It will bee demanded how Christ can bee said to bee raised How Christ can be said to rise seeing neither his Deity nor the soul of his humanity arose seeing hee consisted of a Divine and a Humane nature whereof the first could neither fall nor rise and for the second that also consisted of soul and body the former of which being the principal part dyed not but was in Paradise Seeing then neither the Deity nor the soul of his Humanity nor his person did rise but only his body how can Christ bee said to bee raised Answ In sundry other places of Scripture besides this wee meet with such synechdochical phrases and forms of speech wherein somewhat is attributed to the whole which is proper but to one part and that ascribed to the whole person which belongeth but to one nature which cometh to pass by reason of that straight and personal union of the two natures in Christ Thus wee read that God purchased his Church by his own blood Act. 20.28 and that the Lord of glory was crucified 1 Cor. 2.8 of the sons being in heaven and in earth at one time Joh. 3.18 of Christs being before Abraham was Joh. 8.58 of his being omnipotent c. All which are spoken of the whole person but properly are to bee referred to the several natures to which they do agree Thus the Apostles sometimes expound them and teach us so to do 1 Pet. 3.18 Christ was mortified according to the flesh and quickened according to the spirit 2 Cor. 13.4 Hee dyed according to the infirmity of his flesh and was quickned according to the power of God and to help our conceit herein serveth that school distinction Lords Christus non totum Christi which saith that whole Christ is said to do this or that which the whole of Christ did not yea our own common form of speech saith a man is dead whose soul liveth and a man is asleep when his body only sleepeth 2 Wee have hence to note that the same body was raised which had been laid down in the Grave and no imaginary body neither any other body for it for never was any other laid there before Of all which himself against all Hereticks giveth sufficient evidence as in the manifestation following remaineth to be cleared 3 That this person raised was not a private person but the same who had as a publike person been abused accused condemned and executed and now as a publike person also raised from the dead in whom all his Church and every member of it rose again for whosoever have interest in his death have their part also in his resurrection 4 Here is a further thing in this person to bee noted than ever was in any the first Adam was a root also and a publike person when hee sinned hee sinned for himself and us and having sinned and we in him he dyed away and left us in that sin and being dead wee hear no more of him and the Scriptures though they record at large the Histories of the holiest men that have lived yet when once they come to this that such or such a man dyed wee hear no more of him but with Christ it is not so who was not onely as another Sampson who bewrayed the greatest power in his death but herein unmatchable and peerless that hee did greater things after his death than ever hee did in all his life Contra. Faust lib. 16. insomuch as Augustine was wont to say that the faith of Christians was Christs resurrection Wee must not then content our selves with common people that Christ is dead for all and no more but fasten our eyes upon his resurrection so much the more diligently by how much it is easier to beleeve that hee was dead than that hee rose again And what other thing can more fitly bee collected from that practice of all the Evangelists who in other things while some of them omit one History some another or else some of them briefly point at and lightly touch and pass over some other Histories all of them set themselves of purpose to bee copious and large in this of Christs resurrection that the faith of Beleevers might bee firmly grounded herein and the rather because no benefit of his resurrection none of his death and without the certain apprehension hereof all Preaching and Hearing and Faith were in vain and wee our selves were yet in our sins To which Apostolical practice this of our Apostle is not unsuitable in this place in hand 1 Cor. 15.17 18. who while hee almost in one word maketh mention of the death of Christ hee at large prosecuteth and proveth the truth of his resurrection The second point is to consider the person that raised Christ Him God raised that is God the Father Act. 2.24 And have crucified and slain whom God had raised 3.15 Ye have killed the Lord of Life whom God hath raised from the dead More plainly is this work attributed to the mighty power of the Father of glory working in Christ and raising him from the dead Eph. 1.17 20. and to him at whose right hand hee sitteth so Rom. 4.24 Wee beleeve in him which raised our Lord Jesus Christ from the dead Object But Christ raised himself Joh. 2.19 Destroy this Temple and in three daies I will raise it again and hereby was hee mightily declared to bee the Son of God by raising himself from the dead Rom. 1.14 In like manner is this resurrection of his ascribed to the Holy Ghost Rom. 8.11 If the Spirit of him which raised up Christ c. therefore the Father raised him not Answ Here is no contrariety the Father raised him and hee raised himself For 1 There is but one Deity of the Father Son and Holy Ghost which is the common foundation of all their actions 2 There is but one power common to them all three and this is the power that Christ challengeth hee hath to lay down his life and take it up again Opera ad extra communia tribus personis 3 There is but one common act in them all three for the putting out of this power unto any external action without themselves of which Christ speaking Joh. 5.19 saith whatsoever the Father doth the same things doth the Son also In these respects holdeth the speech of the Apostle These three are one 1 Joh. 5.7 that is these three 1 In the true and real distinction of their persons 2 In their inward proprieties as to beget to bee begotten and proceed
and 3 In their several offices one to another as to send and to bee sent these three are one in nature and essence one in power and will and one in the act of producing all such actions as without themselves any of them is said to perform Secondly Although here is no contrariety yet here is an order in the working or administration of the person to bee observed for the Father as the first efficient in order raiseth Christ as man by the Son as a second efficient in order and by the Holy Ghost as a third For as it is in all the matter of creation so is it in all the works of redemption they are ascribed unto the Father especially not because they agree not unto the other two persons but because hee after a peculiar manner worketh them namely by the Son and by the Holy Ghost but they not by him but from him and so neither this or any other such place where it is ascribed to the Father to raise his Son Jesus must bee conceived either as making Christ as the Son inferiour in power to his Father or as excluding his own mighty power in raising himself for they shew onely the order of the persons but make no inequality in essence or power or will or working Thirdly where the Son is said to bee raised of the Father it must not bee understood of the person of the Son but in respect of his nature assumed that is his humanity Whence observe that as the former point shewed that Christ was a true man because hee was in the state of the dead whence hee was raised so this consideration sheweth him to bee a true and glorious God and notably concludeth that which the Apostle aimeth at who would hence prove him to bee Lord of all in that by his own power hee raised himself from death and so mightily declared himself the Son of God Rom. 1.4 Ubi resurrectio non passive sed active accipitur cum sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deitatis Christs Deity cleâ—red by his glorious resurrection and Lord of all blessed for ever This is it which maketh him the fit object of our Faith and if hee had not expressed himself as well a true and perfect God as a true and entire man wee ought not to have beleeved in him wee beleeve not then as the Jews scoffingly say in a crucified God but in a God raising and exalting to glory by his own omnipotent power an assumed humane nature even then when it lay under the curse of all the sins that ever have or shall bee committed by the true members of the Church the which thing no power of man or Angel nor any created nature could ever turn hand unto could ever have stood under and much sess have swum out with conquest and victory neither indeed had he himself if there had remained the least sin of any the elect to have been accounted for wee need then no other sign to be given us to prove his Deity but this sign of Jonas and when the Jews demanded a sign why hee took such authority upon him hee gave them no other but sent them hither destroy this Temple and I will rear it on three daies Joh. 2.18 19 c. It was necessary that Christ should rise again reasons The third point is the raising it self wherein three points are to bee opened 1 The necessity of Christs rising 2 The manner 3 The fruit or ends of it First it was necessary that Christ should rise again in three respects 1 For the accomplishment of things fore-appointed and foretold it was from all eternity decreed and appointed by God and therefore it behoved Christ to rise from the dead the third day Luke 24.46 and it was impossible that he should be held down of death Act. 2.24 Again the Scriptures must necessarily bee fulfilled all which beat upon these two points 1 His sufferings Luk. 24.26 2 the glory that should follow 1 Pet. 1.11 And more specially all those predictions and types of his resurrection inforced this necessity Psal 16.10 Thou wilt not leave my soul in grave which our Apostle proveth cannot bee meant of David whose body saw corruption but that David spake concerning him Isa 53.10 when hee shall make his soul an offering for sin hee shall see his seed and prolong his daies Besides his own prediction of his resurrection must either bee fulfilled or hee could not have been the onely true Prophet of his Church for himself had said that the Jews should slay him and crucify him but the third day shall hee rise again Matth. 20.17 and this the High Priests and Pharisees remembred well when they came to Pilate and said Sir wee remember that this deceiver while hee was alive said within three daies I will rise command therefore that the sepulchre bee made sure c. Adde hereunto that all the predictions of his ascension of his triumph and of the last judgement depended hereupon Further the types which fore-shadowed his resurrection must not bee frustrate but answered in the truth of them as that of Jsaac bound upon the wood but yet reserved alive whom his Father received from the dead after a sort of Sampson escaping the revenge and malice of his enemies by carrying away the gates wherein hee seemed fast shut of the two goats one slain for sin the other a scape-goat shadowing Christ both slain for sin and yet escaping Levit. 16.5 of the two sparrows the one killed the other let flye and the most express of all that of Jonah which Christ himself mentioneth Matth. 12.39 and most properly applyeth to this very purpose Neither the person of Christ nor any of his Offices could suffer him to abide long under death 2 It was necessary in respect of himself whether wee consider the excellency of his person or of his office For his Person hee was by nature the eternal Son of God the Lord of Life and Glory and by no better means could hee bee discerned to bee this true and natural Son of God or the resurrection and life than by raising himself from death to life by his most glorious power Hence it was that himself a little before his death prayed in these words Father glorify thy Son Joh. 17.1 As for his Office as hee was set out by his Father to bee a perpetual Mediatour between God and the Church so was hee to bee an everlasting King of Glory Not his kingly of whose Kingdome there must bee no end Luke 1.33 according to that Prophecy of Daniel 7.27 The Kingdome of the most High is an everlasting Kingdom And according to the oath of the Lord recorded Psal 89.36 I have sworn once by my Holinesse that I will not fail David his seed shall endure for ever and his Throne as the Sun before mee hee shall bee established for evermore as the Moon and as a faithful witnesse in the Heaven Selah 2 He must be also a
Preist for ever after the order Not his Priestly Office not after the order of Levi or Aaron but of Melâ—hisedeck without beginning or end of daies and this also the Lord had sworn unto his Son and could not repent that hee should bee a Priest for ever Psal 110.4 wherein the Priest-hood of Christ is advanced above all the Priests that ever were who having received their Office in time in time also ceased their office with their life but Christ his Priesthood was not limitâ—ed in any time but was every way eternal They were many who succeeded one another because they were not suffered to indure by death Heb. 7.23 But this man because hee endureth for ever hath no successor but an everlasting Priesthood They were made Priests after the Law of the carnal Commandement but hee after the power of the endless life vers 16. that is hee was not made a Priest by the Law namely Ceremonial which established for a time dying and vanishing things signified by the name of flesh but hee was made by the efficacy of the Word and oath of his Father which gave him endless life and perpetual duration so as neither death it self nâ—â— the grave could hold any dominion over him when they seemed to have clasped him fast in their bands which yet were powerfull enough to have held down any or all other men in the world besides himself and the Apostle to the Hebrews giveth a double reason why he must necessarily out-live death it self The former because hee must not onely make a perpetual oblation that need no repetition but also hee must live ever to make intercession Heb. 7.25 and that perpetually without which the Apostle implyeth that he had not perfectly saved his people This is most clearly proved Rom. 8.34 It is Christ who dyed yea or rather which is risen again who is also at the right hand of God and maketh intercession for us and Heb. 9.24 Christ is entered into the very Heaven to appear now in the sight of God for us which appearance of his in Heaven with his Merits hath the force of the most effectual prayer that ever was The latter is By dying Christ offereth and by rising hee applyeth his sacrifice to the conscience of beleevers that hee may not onely make one offering for sin as those Priests did many but that hee may alwaies live to apply it as they did not and see that his people have the benefit of it not onely before God for the appeasing of his wrath but also for the purging of their consciences from dead works to serve the living God as the same Apostle noteth Heb. 9.14 and in the last place to bestow upon every beleever the spirit of faith whereby they may apprehend and apply his sacrifice to their own salvation Neither doth it any whit impeach the eternity of Christs Priest-hood because four thousand years almost of the world were passed before hee suffered for howsoever the execution of it was not all those ages after the beginning of the World yet the vertue efficacy and benefit of it reached to the first Beleever that ever was in the World Adam himself whose faith in this seed of the woman saved him Abraham also saw his day and rejoyced and the Holy Ghost feareth not to call him the Lamb slain from the beginning of the World Rev. 13.8 namely 1 In Gods Council and Decree 2 In the vertue and efficacy of his Sacrifice 3 In regard of Gods acceptation of it for Beleevers 4 In the types and shadows of it whereof the Ceremonial Law was full And much less doth that hinder it from being eternal in that after the day of judgement it shall cease when we shall stand no more in need of Priests or Saviours for howsoever the execution of this office shall then cease yet the vertue and efficacy of it shall last for ever and ever 3 Hee must bee also the perpetual Prophet of his Church Nor his Prophetical the unchangeable Doctor of his Church and the Apostle of our profession who must constantly send his Spirit to lead us into all truth raise up Teachers and hold them in his right hand for the gathering of the Saints untill wee all meet in the unity of Faith and knowledge of the Son of God unto a perfect man and unto the measure of the age of the fulnesse of Christ Eph. 4.13 so as it is cleared that no part of his Offices could admit that hee should abide under death and therefore necessarily in this second respect must rise again Thirdly It was necessary hee should rise again because hee was so to dye as that thereby hee must overcome yea and destroy death which hee had not done if hee had lain conquered of death still in the grave yea more hee must so dye as that hee must give eternal life to his sheep Joh. 10.28 and by his death merit it put and hold them in possession of it for ever all signified in the phrases following they shall never perish neither shall any take them out of my hands which could never have been accomplished it himself had perished and had been left in the hands and house of death But hence hath hee brought his Church strong consolation in that being risen from the dead hee hath fully overcome death satisfied for every sin of every Beleever and risen from under all that weight of sin and death which would have oppressed us for ever yea even himself if hee had left one of our sins that beleeve in his name unsatisfied for Out of this that hath been spoken cometh to bee answered that objection That seeing Christ by his death paid the price of sin unto God what need we more of him we can be but acquitted and discharged Ans The providing of the most soveraign Plaster is not enough to work a Cure but the applyâ—ng of it also Neither was it sufficient for Christ to perform the former part of his Priest-hood namely satisfaction for sin if he had not added the latter thereto which is the application of it This latter maketh the former ours and comfortable unto us And both these the Apostle affirmeth of Christ Rom. 4.25 Christ was delivered to death for our sins and is risen again for our justification where by justification is meant by a Metonimy the application of justice II. The second point propounded to bee considered of in the rising of Christ is the manner of it which will appear in three things the 1 Concerning his Soul the 2 his Body the 3 his whole Humanity standing of both First the Soul of Christ which on the Crosse was separated from the body commended into the hands of his Father and translated that same day into Paradise was by the mighty power of God the Father Son and Holy Ghost brought back into his dead body lying in the grave quickned it and made it a living body moving and sensible in it self and unto others Secondly
death better than the day wherein they were born 2 As the Saints in Heaven being delivered out of the prison of the body have all the bolts and chains of their corruption struck off so the godly who have their parts in the first resurrection have after a sort changed their lives and put on a Divine nature 2 Pet. 1.4 they have bid farewell to the follies of their former times yea renounce and as farre as frailty will permit loathe their sins saying unto them as Ephraim to his rejected Idols get you hence what have I to doe with you they that were of the Synagogue of Satan are now in the Temple with true beleevers Thus is it said of the hundred forty four thousand that were bought from the earth that were not defiled with women but were virgins that is sanctified in part and washed from their filthiness and will have no more fellowship in the unfruitful works of darkness wherein sometimes they were chief actors 3 The Saints in heaven never joyn with the wicked of the world any more that being verified which Moses spake to the Israelites concerning the Egyptians The enemies whom your eyes have seen this day you shall never see more even to the faithful hate the company of the wicked with whom they can neither do good nor take any whereas before their calling they were mixt with them and ran with them to the same excess of riot Now their fellowship is dissolved they are no more Companions with them the light of the one admitteth no communion with the others darkness and that they are often forced to dwell in Mesech with them it is the woe and grief of their hearts Another part of this agreement What the Saints are called unto in five things standeth in the things to which the Saints are called which are sundry As 1 Look as their chief happiness standeth in the beholding of the face of God and seeing him as he is together with their rejoycing in his blessed communion and that most sweet fellowship they have one with another even so the chief blessednesse of the Saints in earth is their fellowship with God and Christ though it bee not so immediate as the former They see his back parts indeed rather than his face and rejoyce after a sort in his face but afar off and as in a glass of the Word and Sacraments not face to face nor in that brightness wherein they shall behold him when they are at home with him at his right hand but yet what they want in the thing they want not in desire to be where hee is that they may see his glory so as they may be satisfied with the fulnesse of it that they may so see him as they may bee like him that they may drink not of the streams but of the well of life and see light in his light And because loving him that begat they cannot but love him that is begotten the next happiness to the former do the godly justly esteem the communion of Saints placing under God their chief delight in such as excel in vertue Secondly as the heavenly life of the Saints is spent in the perfect praise of God wherein they imploy their eternity keeping in the presence of the Throne of God a perpetual Sabbath and serving him day and night Rev. 11.17 7.15 even so beleevers indeavour in their measure that the same mind bee in them which was in Jesus Christ who thought it as his meat and drink to do the will of his heavenly Father they bring free-will-offerings they esteem one day better in his Courts than a thousand besides and account these persons blessed that may dwell in his house because they ever praise him Not that much rebellion and corruption of nature doth not often dead and dul even the most sanctified but yet something they get forward and delight in the progress they make to the chearful praise and worship of God And this they do not by fits and starts but imitate that heavenly life in the continual indeavour to make the pleasing of God their principal delight and the chief thing that most soliciteth them Thirdly as the Saints in Heaven live according to the Law of perfect righteousness which is the Law and charter of Heaven and have obtained perfect sanctification so Beleevers on earth set the same Law before them to rule and direct every particular action by and begin the self same obedience they begin to weigh all they give out or take in by the weights of the sanctuary which God hath sealed as just they follow the Lamb whither-soever he goeth before them whether by voice or example Fourthly as the Saints in heaven enjoy God for the means of all their lives Rev. 22.3 5. for hee is their Temple their light their Tree of Life their Crystal river c. evenso the Saints in the World though they live by means and must not look to reap without sowing as once it was 2 Kin. 19.29 yet injoy they God above all means and acknowledge that hee is their life and the length of their daies that they live not by bread alone but by every word proceeding out of the mouth of God that it is hee that giveth them power to get substance and blesseth their children with increase that hee which cloatheth the Lillies and feedeth the Sparrows will cloathe and feed them yea and more that before they shall want that which is good for them it all means should fail hee would sustain them without means by Miracle that his Promise cannot fail them when the Indian Mines shall come to nought that his word is means enough which commandeth the Rock and it giveth water and the Winds and they blow Quails before his Host shall perish Fiftly as the Saints in Heaven would not for all the world forgo their Happiness for one day and yet are they not now so fully happy but that they still wait and long for further perfection of their glory saying Lord how long Holy and Just Rev. 6.10 so the godly would not for all the world be separated from their estate in Christ A cloud of Martyrs in all ages manifesâ—ed that all the World the sweet of it nor the sour the flattery of it nor the tyranny could draw the godly from the fruition of their priviledges in Christ And yet dwell they not in these first fruits but wait still for the perfecting of this their redemption Hence the Apostle describeth them by their inseparable property 2 Cor. 5.2 Rom. 8.23 which is to love the appearing of Jesus Christ 2 Tim. 4.8 These notes laid together Examination of a mans self by the former notes will give witness with or against a man whether his conversation bee heavenly and consequently whether hee partake of all the former benefits of Christs resurrection Examine thy self by them Whether art thou called out of the World in thy affection whether art thou actually separated from the corruptions
apart to their several offices by laying on of mens hands upon them even so God laid his hands on these that is Christ immediately by his own voyce called these to be witnesses unto him which was one of the priviledges of the Apostles 2 The Apostle in the words expresseth himself by limiting them to themselves to us namely Apostles who ate and drunk with him not only who before his death lived as it were at bed and board with him but after hee rose from the dead that we might not be deceived in our witnesse of him 3 To us whom be commanded to preach and testifie namely to the whole world these things together with his coming again to judgement Now for the further clearing of this publick witnesse of the Apostles wee will consider three things 1 That these twelve were appointed by Christ himself to this witnesse which the Apostle Peter plainly concludeth Act. 1.22 where speaking of one to be elected into Judas his room he saith he must be chosen of one of them which have companied wâ—th us all the time that the Lord Jesus was conversant among us beginning at the Baptism of John unto the day that he was taken up implying that whosoever was not thus qualified he was not fit to be made such a publick witnesse with them of his resurrection because to the making of an Apostle was necessary either an ordinary converse with Christ upon earth or else an extraordinary sight of him in Heaven by which latter Paul who made an honourable accesse to that number proved himself an Apostle Tâ—e second thing is how they were furnished to this witnesse By what means the Apostles were furnished to their witness and this was suâ—â—y ways 1 By their senses they ate and drunk with him that is were in a familiar sort conversant with him after he rose again 2 By word of mouth he gave them charge and commandement to doe it of both which wee are to speak in the text 3 By a Sacrament or sign of breathing upon them he confirmed them to their vocation saying As my Father sent me so I send you 4 By adding thereunto the thing signified for he opened their understandings and made thâ—m able to conceive the Scriptures and unfold all the Mysteries therein so farre as was behoveful for the Church 5 By bestowing sundry other great gifts upon them sending the Holy Ghost upon them in the likeness of fiery Tongues whereby they received the gift of Tongues he gift of Miracles of casting out Devils of healing the Sick by imposition of hands of preserving from poyson and deadly things of the Apostolical rod whereby death it self was at the command of their word either to take place as in Ananias and Saphira both struck dead with the word of the Apostle or to give place as in Dorcas who by a word of the Apostle was raised to life being dead By these means the Lord put into the hands of the Apostles great power to give witnesse of the resurrection of Christ Act. 4.33 The third thing is By what means they witnessed or gave testimony to Christ Ans Because they were to bee authentical and faithful witnesses to all the world and that both in the age wherein they lived as also in all the succeeding ages to the end of the world therefore was it necessary that they should give witnesse two wayes 1 By zealous and painful preaching by voyce while they lived 2 Even after their death by the holy Doctrin left behind them in their Works and Writings and thus doe they still remain publick witnesses to us on whom the ends of the world are come Doct. Hence observe that the office of the Apostles was to give testimony unto Christ after a peculiar manner Acts 1.8 When the Holy Ghost shall come upon you yee shall be witnesses unto me both in Jerusalem Judea Samaria and to the uttermost parts of the earth I say they were to bee witnesses after a peculiar manner for these reasons The Apostles were to bee peculiar witnesses to Christ and why 1 To distinguish their witness from ours who are ordinary Ministers for every Minister is called of God to give witness to Christ but properly to speak they are rather Preachers and Publishers of things witnessed than witnesses or if witnesses yet herein they differ from the Apostles that they are not oculate or ear-witnesses nor such sensible witnesses as they were for this is an Apostolical speech and manner of preaching not derived to ordinary Pastors and Teachers to say That which wee have heard and seen and our hands have handled that we testify unto you 1 Joh. 1.1 2 They were all faithful witnesses and faithful men endued with faith and full beleef of the things they wrote and testified as all ordinary Ministers are not Whence the Evangelist John professeth of them all that they knew the testimony to bee true Joh. 21.24 True for the matter for they delivered the whole Counsel of God and kept nothing back that was fit to be known and true for the manner they all speaking as they were moved by the Spirit of God 2 Pet. 1.21 and therefore exempted from all error in their witness as we are not 3 And hence followeth that their witness is to bee beleeved as infallible being the witness of such as with their eyes saw his Maâ—esty vers 16. who did not at any time deliver any thing which they either heard not of Christ or saw him not doing or suffering but all other ordinary Ministers are so far to bee beleeved as they consent with these and so far as they testify no other thing than what these oculate witnesses have left in writing Object But Christ needeth not the witness of any man hee hath a greater witnesse than John or than any Apostle therefore there is no use of the Apostles witness Answ Christ hath indeed three greater witnesses than the witness of his Apostles namely 1 His Father that sent him beareth witnesse of him 2 The Scriptures if they bee searched testify of him 3 His works that hee did bear witnesse of him Joh. 8.18 5.39 5.36 but yet howsoever in regard of himself hee need no other testimony of man that wee might beleeve and bee saved hee useth the witness of men 〈◊〉 John and the Apostles and of this Divine Testimony in the mouth of the Apostles may bee said as Christ did of the voice from heaven Joh. 12.30 This voice came not because of mee but for your sakes In divine things we must lean upon a sure word Vse 1. From this Doctrin wee learn how necessary a thing it is in causes of Faith to lean upon true and certain things and not upon tottring traditions or unwritten verities which are the main pillars of Popish Doctrin Oh how good hath our God been to this Church and Land of ours in giving us a surer word of the Prophets and Apostles to become a light unto us in
it must bee the life of faith which the just must live by If to the Church to joyn himself to that he must himself be first of the houshold of faith Gal. 6.10 Nay more if to Christ himself if he carry not faith with him he is after a sort disabled from doing him any good As he could doe no great works in Capernaum because of their unbelief Mar. 6. only thy faith in the Son of God is the beginning and aâ—complishment of thy happiness Adde hereunto that it nor only removeth discomfort but bringeth with it all the sound joy and comfort of our lives whence it is that Christian joy is called joy of faith Philip. 1.25 and all the Sons of faithful Abraham tread in their Fathers steps who saw the day of Christ and rejoyced Joh. 8.56 because God hath not only reserved mercy for us but by the faith which his Spirit worketh in our hearts hee letteth us know yea and taste what he hath done for us so as hence have we peace with God and with our own hearts boldnesse in prayer and not patience only but joy in sorrow thus give a man once faith and sin flieth before him bands of temptations are discomfited afflictions dismay him not death and deadly things are disarmed unto him faith hath gotten and holdeth Christ his victory his strength his life yea whilest he walketh in a thousand deaths the faith of his heart hath filled his soule with that heavenly and spiritual joy which all the world cannot give neither can it take away Lastly By this worthy grace of Faith wee are not onely brought into thee grace by which wee stand Rom. 5 2 Col. 2.12 receive increase of it through the communion of Christ his Death and Resurrection as also the inhabitation of the Spirit in our hearts but also wee are fitted unto our glory for Faith assureth every beleever of his salvation 2 Thess 2.13 and every beleever is kept by the power of God through Faith unto salvation which is prepared to be shewed in the last time 1 Pet. 1.5 Thirdly A beleever may know hee hath faith by soul marks or notes Seeing that this is so special a grace of God bestowed but on a few it is worth inquiry by what touch-stone a man may know the sâ—undness of his Faith and that it is much more precious than Gold And therefore that a man may not bee deceived in a matter of such moment as this is the Scriptures have furnished us with such marks and notes as such who will use diligence in laying their Faith thereunto shall certainly know the truth or unsoundness of it for else why should wee bee commanded to prove our selves whether wee bee in the faith or no 2 Cor. 13.5 unlesse the beleever know that hee doth beleeve Again who bee they that know not that Christ is in them but Reprobates and can Christ live in any manâ— and hee not know it at one time or other and bee able to say with Paul I live not henceforth but Christ liveth in mee and I know whom I have beleeved 2 Tim. 1.12 Which if any say Paul might know being an Apostle and having a Revelation which ordinary men have not the same Apostle answereth it 1 Cor. 2.12 when hee joyneth with himself all beleevers wee have not received the spirit of the world but the spirit which is of God that wee might know the things that are given us of God Now whosoever have received this spirit want not this revelation who if hee reveal unto us any thing that is given us of God then would hee not neglect the greatest gift that 〈◊〉 given us even Christ himself and life eternal through his name The first mark of sound Faith is the seat and dwelling of it and 〈…〉 an humbled soul that longeth and almost fainteth for Gods mercy i◠〈◊〉 that not feeling Faith can bitterly complain for want of it that striveth against doubting because God hath commanded to beleeve that endeavoureth to assent to the promise touching forgiveness of sin with purpose to sin no more this holy seed is fown in no other ground but this The second Mark are the essential properties of sound Faith II The essentiâ—l properties of it and they are three in number 1 It is most pliable to the Word of which it is begotten the Jayler as soon as hee was converted would but know of the Apostles what hee might do it will except against nothing that the word enjoyneth it will pick no quarrels but with Abraham riseth early to obey God when if hee had reasoned with flesh and blood hee could have excepted many things which all the wisdome of flesh could never have answered This is that the Apostle ascribeth unto it that it establiâ—heth the whole Law Rom. 4.19 yea the whole Word of God the Law and Gospel by provoking to cheerful indeavour in the obedience of them both 2 Sound Faith being a subsistence 〈…〉 it inableth a man to stand under a great burden and not bee crusht Psal 46.2 Therefore we will not fear though the earth bee moved Job will not let his hold go if the Lord should smite off his hand yea if hee kill him hee will trust still it resteth upon Gods arm and truth in all estates in Life and Death whereas every cross puff of winde of temptation or affliction unsetleth yea and sinketh the unbeleever 3 It being a subsistence of things not seen it careth not how little it see the less it seeth the more it beleeveth and the less it seeth of men and means the more it seeth of God It seeth an Almighty promiser who can do what hee will It seeth him that is true of his word who cannot lye 2 Cor 6.18 and who cannot but do what hee hath said It seeth a merciful and loving Saviour whose eyes are upon them that trust in his mercy Psal 33.18 and seeing these it seeth enough Besides it estrangeth the heart from the World which it seeth and seeketh an unseen Country Heb. 11.13 15. Abraham Isaac and Jacob acknowledged themselves rather strangers in this Wâ—râ—d tâ—an Inhabitants and that they came into it rather to see it and go through it than dwell or set up their rest in it It weaneth the heart from the things below as the woman at the well once meeting with Christ shee forgeteth her water-pot What careth Zacheus for half his goods yea â—r all when Christ once becommeth his ghost and bringeth salvation to his â—â—use And on the contrary it sendeth up the heart to those treasures which the eye of flesh cannot see but are reserved to the seekets of the Country where they arâ— And these are the three worthy properties whereby the naturalnesse and soundness of it may bee discerned of such as are willing to try the same III. The honourable attendants and companions of it four The third mark or note of true justifying Faith is by the attendants and companions of
are given him out of the world Joh. 17.19 and this is no small benefit seeing no part in the prayer of Christ no part in his death he will not endure death for him for whom he will not vouchsafe to pray 4 Consolation in affliction strength in temptations and assured comfort in life and death are the sweet fruits arising from remission of sin For 1 Although afflictions entred with death into the world by sin and in their nature are testimonies of Gods wrath yet sin being remitted they proceed no further from God as a just Judge revenging sin but from a merciful Father either for trial of us and our graces or for chastisement to keep us from perishing with the world to make us hate sin the more to draw us nearer him in invocation and prayer to force our affections out of this present world to fray others from sin by our example to conform us to the image of his Son and to shew his mighty power in our weaknesse by turning them to our best And thus from the former consideration ariseth to the beleever even in darknesse a great light Satans temptations foyled by this assurance 2 From hence obtaineth the beleever notable strength and sence against the fiery darts of Satans temptations For Satan urgeth the poor sinner sundry ways as 1 By the multitude and vilenesse of his sins with which his conscience telleth him he is covered and thence inferreth that because the wages of every sin is death and because he hath deserved eternal death he must needs perish he can expect no other But now can the beleever stop his mouth and say I grant Satan all thy premises no sinner is worthy of or can expect salvation in or by himself or so long as he continueth in sin but my sins are remitted by means of Christs satisfaction and though in my self I am worthy to perish yet in Christ I have a worthinesse to bring me to salvation I continue not in my sinful estate but am drawn out of the guiltinesse the filthinesse the service the love and liking of my sins through the grace wherein I stand and therefore thy consequent is false I fear it not being so forcelesse 2 From the Justice of God who cannot but reject whatsoever and whosoever is not fully conformable to his righteousnesse but here the beleeving heart is quieted in that through remission of sins the Justice of God is fully satisfied though not by the person offending yet in his pledge and surety Jesus Christ who being just dyed for the unâ—ust that we might be the righteousnesse of God in him And hence the justice of God is a matter of most comfort to the poor sinner in that this righteousnesse cannot suffer him to demand satisfaction twice for one and the same sin for this directly fighteth with justice and equity And if Satan be still instant and say But what shall anothers righteousnesse avail thee if thy self bee not a keeper of the Law for the soul that sinneth that soul shall dye the beleeving heart will readily answer That although the Law require proper and personal obedience yet the Gospel translateth it to the person of ouâ— Surety who being God and man not only paid the whole debt but performed all righteousnesse absolutely fulfilling the whole Law whence it is that his obedience is called the fulfilling of the Law for righteousnesse to every one that beleeveth Rom. 10.4 and himself was made under the Law that hee might redeem from it those that were under it Gal. 4.4 And whereas the Tempter will alleadge But for all thy righteousnesse thou hast innumerable sins original and actual which the Lord hateth and every day addest to the huge heap of them The heart which holdeth this article of remission of sins abideth undaunted for though it feel a body of sin dwelling with it yet is it not reigning sin it is not sin at quiet but daily battail is maintained against it it is sin weakned and in daily consumption and therefore shall never be laid to the charge of him that is in Jesus Christ Rom. 8.1 There is no condemnation to them that are in Jesus Christ for the law of the spirit of life which was in Jesus Christ hath freed me though not from all molestation and presence yet from the Law that is the service and slavery of sin and of death vers 2. But numbers will he say who make account to partake in the death and righteousnesse of Christ are damned and have no benefit by it and numbers have revolted and fallen away and why maist not thou to which the beleever will readily answer that those that were thus plucked up were never of the Fathers planting only infidels and unbeleevers have fallen away and withered for want of rooting and moysture but I beleeve the remission of sins not by any ungrounded perswasion but with a sound lasting and unfayling faith resting it self wholly upon Christ so as I am perswaded neither death nor life can separate me from his love the work of whose spirit maketh me bold to call upon God as my tender Father and produceth the fruits of true faith and conversion into my whole life whereby I know as infallibly the truth of my faith as I know the presence of the Sun by his light or of Fire by his heat Finally he that hath begun to make mee good will make mee also persevere in goodness 3 This assurance of remission of sins yeeldeth most assured comfort in life The sound comfort of this article and in death the goodnesse of Pauls conscience was his comfort when hee stood at the barre Acts 23.1 and 2 Cor. 1.12 This is our rejoycing even the testimony of our conscience and in the agony of death this is the Christians comfort that his sin being remitted the sting of death is gone the locks of this strong Sampson wherein his great strength say are clipped off and hee is disarmed of his weapons which are our own sins So as a Christian may challenge him into the field and say O death where is thy sting which because he is bereaved of when he intendeth to kill he cureth when hee doth his worst which is to separate soul and body he can sever neither from Christ nay rather he sendeth the member of Christ and setteth him nearer to his head which is best of all The third point propounded Three lets which hinder men from seeking so precious a grace is to consider of the Leâ—s which hinder men from seeking the assurance of the remission of their sins which is indeed their true happinesse if they could so esteem of it some of which I will set down 1 An erroneous judgement that no man can attain certainly to beleeve the pardon of his sins for the common Protestant is a very Papist in this opinion who hold that to doubt of this point is a vertue and to beleeve it is presumption because no man can certainly know
marvail if the members look thus black when the Sun looketh upon them seeing their Head Christ himself was rejected because they saw and judged him to bee plagued and smitten of God Isa 53.4 But wee must look beyond all these as the Lord himself doth who in his judgement goeth beyond the out-side and pronounceth sentence according to the grace which himself worketh within Let us imitate our Lord Jesus who notwithstanding all the infirmities yea and deformities of his Church pronounceth of her that shee is all fair and no spot is in her not because there are none but because all are covered and none are reckoned and imputed unto her yea let us remember that the pure and holy Spirit of God is contented notwithstanding much blackness to take up his lodging in those hearts where hee findeth reigning sin dispossessed Now how far are they from the mind and judgement of this blessed Father Son and Spirit who have nimble eyes to spy out every infirmity of Gods Children to blaze them nay rather than they will not accuse and slander them can of themselves coin raise up and impute unto them that whereof they are most innocent Assuredly these are of neer kindred to the Devil who is the accuser of the brethren The glory of God in his children turned into shame And surely were Christ on earth again even this most innocent Lamb of God should not want accusers wherein are so many of Cains constitution who hate their brethren because their works are good and so many Sons of men who seek to turn the glory of God in his Children into shame Alas religion is at a low ebbe already and not so reckoned of as it should bee by the forwardest and yet so malitious is the Devil in his instruments as unless this smoaking flax also bee quenched wee can see nor hear of any hope or treaty of peace the beauty of Gods people goeth disgraced under titles of niceness preciseness purity holy brotherhood and the like To go ordinarily to Sermons is to bee a Sermon-munger not to swear is the next way for a man not to bee trusted and except a man bee as black and deformed as either the Devil is or can make him by Drinking Swearing Gaming Sabbath-breaking and casting off all care of Civil Honesty as well as godliness hee may sit alone well enough hee hath a great many Neighbours that care but a little for his company What can make it more evidently appear that numbers there are in this age who never knew and without Gods infinite mercy in their timely conversion are never like to know what the blessednesse of remission of sin meaneth neither in others nor yet in themselves Vse 2. Let no man bee discouraged in the pure waies of God but walk on without weariness or faintness A strong motive to hold on in well-doing seeing that whatsoever the blinde world may deem to the contrary thou who art a beleever in the name of Christ hast blessedness between thy hands for thy sins are remitted thou must go in peace And this happinesse by the grace wherein thou standest is surer than that of nature which Adam had in his innocency that was lost because it was in his own keeping this is seated in the unchangeable favour of God by whose mighty power thou shalt bee preserved to the full fruition of it Get faith in thy heart and thou shalt deaâ—ly behold thy happiness if all the World should set it self to make thee miserable Get faith into thy soul and thou shalt think him only happy whom God so esteemeth although it be the misery of the world to place happiness only in misery Get assurance of faith to clasp the sure promise and word of God and thou shalt possess in misery felicity in sorrow joy in trouble peace in nothing all things and in death it self life eternal An Alphabetical Table to lead the Reader more easily unto the things contained in this Exposition A. A Basement of Christ is the Christians advancement 335 A bundle of Popish blasphemies 405 Account must bee given to God of all things done by us and received of us 381 Administration of Judgement laid upon the Son for sundry reasons 375 Afflictions though lingring no sign of Gods hatred 356 Agreement of the life of the Saints upon earth with the life of the Saints in Heaven 350 All diligence must be given to make our pardon of sin sure unto our selves 414 Anointing of three sorts of persons what it signified 308 Antiquity of the Gospel and of our religion 298 Apostles peculiar witnesses of Christ and why 362 A proof by induction that all the Prophets bear witnesse unto Christ 388 Attendants and companions of faith four 396 A strong motive to hold on in wel-doing 417 B BAptisme often put for doctrin 303 Beleevers are fellow servants under one Lord. 302 Beleevers may know they have faith by four marks 395 Beleevers may and must know the pardon of their own sins 409 Benefits flowing from remission of sin four 407 Better to goe to Heaven alone than to Hell with company 411 C. CAre of Christians must bee to suffer as Christians 331 Care must be had of our receits and expences because we must bee countable for them 383 Chief duty of every Christian whilst hee is in this world 406 Children of God delayed often but not denied in their suits 355 Christ acknowledged our Lord by four practises 301 Christ already come proved 307 Christ his life not monastical 315 Christ preached to the Israelites two ways 297 Christ first preached to the children of Israel for three reasons ibid. Christ Lord of all two ways 299 Christ both a Lord and a Servant how 300 Christ is not a Jesus but to whom he is a Lord. ibid. Christ no sooner received gifts and calling but did good with them for our example 311 Christ seasonably preached after Johns Baptisme that is Johns doctrin of repentance 305 Christ proved the only Messiah because he was Jesus of Nazareth 306 Christ his Deity proved by his glorious resurrection 339 Christ by dying offereth and by rising applyeth his one only sacrifice 341 Christ went about doing good two way 311 Christ sent of his Father and came 〈◊〉 before he was sent 3â—7 Christ his righteousnesse notably witnessed 328 Christ his two natures lively set out ibid. Christ reputed an arch-traytor in his life and death 332 Christ submitted to the lâ—west estate of death reas five 337 Christ the Lamb slain from the beginning how 341 Christ hath powerfully trodden Satan under his feet and under our feet how 323 Christ rose early in the morning and what we learn thence 354 Christ in respect of himself needeth not any witnesses and yet hee useth them 362 Christ must bee the matter of all our preaching 373 Christians must partake of Christs annointing 309 Christians must become Kings Priests and Prophets 310 Christians must imitate Christ in doing good 316 Chosen witnesses of
Christ who 361 Comfort of the godly who meet with strange entertainment in the world where they are strangers 293 Comfort that Christ is stronger than all 327 Common Protestant beleeveth not the Article of free remission of sins 414 Communication in sin sundry waies but all to be avoided 330 Companions of remission of sins 412 Consent of the Church to any Doctrin to be required and received with five several cautions 389 Conditions of reconciliation two 347 Consideration of the last Judgement a ground of the godlies patience 379 Consolations from Christs Resurrection 348 Coâ—solation of Gods children that their Saviour shall be their Judge 376 Consolation issuing from pardon of sinne 409 Crosâ— of Chriâ—t an honourable chariot of our triumph 334 Crosses some more smart and durable why 357 D DAnger of sin 406 Davids sin and punishment both forgiven though the child must dye 404 Death of Christ after a special manner infamous 332 Death of Christ hath more power in it than all the lives of Men and Angels 334 Death of Christ a destroyer of death and all destroyers 342 Death though it remain after sin is pardoned both the fault and punishment 〈◊〉 notwithstanding removed 333 Degrees of blessedness 415 Devil not cast out but by Christs power 324 Differences between Christian and worldly peace 265 Differences between Christs annointing and all other 308 Differences between Christs miracles and miracles of the Prophets and Apostles 313 Difference between the miracles of the Prophets and Apostles and those wonders wrought by Satan in three things 314 Difference between the life of the natural and regenerate man in matters both civil and religious 349 Difference between Civil and Ecclesiastical power 363 Difference between the kingdome of Christ and Antichrist 364 Divinity of Scripture proved 298 E ENemies even spiritual not only foyled by Christ but made after a sort friendly 345 Essential properties of Faith three 395 Evangelists all large in the Article of Christ his resurrection Why. 339 Every thing must bee esteemed in the measure and degree of the goodness of it 410 Examination of heavenly life 352 F FAith what it is 391 Faith is not of all reas 391 Faith never lost reas four 392 Faith commendeth every thing 394 Faith of most not rightly qualified 399 Faith seateth it self in an humbled soul 395 Faith in the resurrection an hard point 366 Faithful are seasonably remembred of God at least on the third day 357 Fame of Christ begun in Galilee why 303 And why after Johns preaching 305 Fear of God what and wherein it consisteth 288 Fearers of God must bee accepted of us 293 Few men see the necessity of preaching why 372 Five deadly enemies foyled by Christ 1 Sin 2 Death 3 Hell 4 The Devil 5 The World 344 Five excellent fruits of saving faith 393 Five sorts of men all boast of faith and yet all of them want it 399 Freedom by Christ 302 Fruits of faith four 397 Fruits of Christs death reduced to two heads 335 Force of consent in doctrin wherein it standeth 390 G. GAlilee of the Gentiles why so called 304 Glory of the last Judgement described 378 Glory of God in his children turned into shame 416 God no accepter of persons why 284 Gods providence over-ruleth every special event with the special circumstances 306 God was with Christ how and how with his servants 322 Gods wisdome and power most seen in chusing the most weak things 364 God only properly forgiveth sins why 402 God forgiveth sins not only properly but perfectly that is both the guilt and punishment 4â—7 Godly must enquire of the truth of Doctrin delivered by the Scriptures 363 Godly enter not into the judgement how 377 Godly must lift up their heads in expectation of the day of their redemption 383 Godly who have all hard sentences passe against them shall have justice at the last day 379 Godly must addresse themselves to the Judgement Day two ways 384 Godly life must not bee shunned for the crosses that attend it 411 Graces in the soul of Christ after his resurrection were incomprehensible by all Creatures but in respect of God finite as the soul it self is 343 Guilt of sin is wholly abolished in beleevers although not the whole corruption of it 344 H. HAppinesse how it standeth in remission of sins 415 Hearers how to know they have heard aright 374 Heavenly life discerned by the notes of it 349 Helps to attain the grace of remission of sins 411 Hope is Faiths hand-maâ—d 396 How the Lord of life could be subdued of death 328 How God can be just in punishing Christ an innocent and letting the guilty go free ibid. â—ow an infinite Justice could bee satisfied by so short a death ibid. How the jews are said to put Christ to death seeing they had no power to doe it 329 How Christs crucifying crucifieth the lusts of Christians 335 How Christ can bee said to rise agâ—â—n seeing neither his Deity nor the soul of his Humanity did 337 How Christ is said to rise seeing God the Father and the Holy Ghost are said also to raise him 339 How Christ hath slain our sin which yet is so stirring in the best 344 How beleevers may know they are risen with Christ 349 How the Apostles were furnished to their witnesse 361 How Christ could eat and drink after he rose again seeing he rose not to natural life 365 How preaching could bee Christs ordinance being so long before his incarnation 367 How Christ is ordained Judge seeing the Father and the Holy Ghost judge as well as he 375 How Christ shall deliver up the Kingdom to his Father 375 Humiliation of Christ must humble Christians and hâ—w 334 I IEsus of Nazaret why so called 306 In Gods udgement wee must stand naked 288 In all spiritual captivity hasten to Christ 324 In cases of sorâ—ery what to do ibid. In all divine things wee must lean on a sure ground 302 In reading the Prophets wee must still be led to Christ. 390 Ingratitude of the Jews most extream 330 Joshua in many things a singular type of Christ. 333 Judging of our selves standeth in four things 385 L LAw of perfect righteousnesse is the charter of heaven 351 Life of Faith wherein 393 Lets which hinder men from seeking the remission of their sins 409 Love of God expressed in three things 397 Love of men wherein chiefly descerned ibid Love and thankfulnesse to God attendeth the remission of sins 413 Lowest degrees of murther condemned as murther 329 M MAgistrates must not accept of persons 286 Mallice of the wicked against the godly never wanteth matter to wâ—rk upon 331 Many men bodily possessed by the Devil in Christs time above all other times before or since why 308 Manner of Christs resurrection in three things 34â— Map of humane frai ty in Peter 283 Means by which quick and dead shall bee presented before the last judgement 377 Means to increase the stock of Faith 398 Men