comfort I haue ouercome the world not the Deuil The Prince of this world is cast out not sinne not death both which are cast into the lake nor temptation not persecution for by Christ we are more then conquerers All these may molest vs but cannot hurt vs they may make warre vpon vs but we may plucke vp our hearts seeing we fight against conquered enemies and are through his strength that hath loued vs sure of victorie before we strike a blow Let not vs forget the consolation in that although our enemies may nible at our heeles yet the seed of the woman hath broken their heads for vs. Vers. 39. And we are witnesses of all things which he did in the land of Iudaea and in Ierusalem whom they slewe hanging him on a tree The Apostle hauing witnessed of such facts of Christ as testified him the great Prophet of his Church affirmeth in these words of himselfe and the rest of the Apostles that they were witnesses not onely of the things formerly vttered but of all things else not onely which Christ did in Iudea and Ierusalem but also which he suffered among them and so defendeth to lay downe his Priestly office in this verse and his kingly office in the next That the Apostles were such witnesses of all things which Christ did and suffered in Iudaea and Ierusalem will appeare to him that considereth that it was one of Christs first actions in his office after his baptisme to call his disciples who presently left all and followed him to the end that they might be oculate witnesses of his mightie workes of his life of his death and resurrection and that they might be ear-witnesses of all the gratious words which proceeded out of his mouth to which purpose he tooke them after a sort into his family that by their domesticall and familiar conuerse with him all the while he liued in the execution of his office they might be furnished to this testimonie hence is it that Iohn saith We sawe his glorie namely in his doctrine and workes and the things which we haue heard and seene declare we vnto you Many worthy points concerning this witnesse of the Apostles were here to be deliuered but that I referre them all to the 41. and 42. verses where we shall as fitly and more fully handle the same And now proceede to the matter witnessed namely the Priestly office of Christ in these words whom they slewe hanging him vpon 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 Iudea and Ierusalem 3. the kind and manner of his death slewe hanging him on a tree 4. the vse of Christ his crucifying First the person that was put to death was Iesus Christ whom we haue heard to be Lord of all anointed with the holy Ghost and power to worke most powerfull miracles who went about doing good and neuer harm◠with whom God so was as he neuer was with any creature before nor euer shall be hereafter who subdued mightily the very deuills themselues with one word for all this hee was killed and slaine Quest. But how could the Lord of life be subdued of death yea he that did onely good and was with out all sinne which is the mother of death Ans. Christ the mediator must be considered in his two natures 1. the Godhead ◠the manhood and in that he died it was according to his manhood so Peter saith hee died according vnto his flesh for his bodie was dead being separated from his soule and his soule suffered the sorrowes of death But yet we must conceiue that he suffered not in such a manhood as was a naked and bare flesh such as ours but such as was inseparably vnited and knit to the godhead and therefore the Apostle saith that God shed his blood that is not the Godhead but such a person as is both God and man Secondly although he had no personall sinne to bring him to death yet had hee sinne imputed vnto him euen the sinnes of his whole Church which he willingly tooke vpon himselfe so as God reckoned with him not for the sinnes of one man but of all his Church and esteemed him as a captaine sinner till the price was paid and men reckoned him among sinners and esteemed him an arch-malefactor Quest. But doth not this crosse the power of Christ immediatly before mentioned whereby he controlled the deuils themselues that wicked men should thus farre preuaile against him Answ. No but it argueth a voluntarie laying downe of his power for the time of his suffring for at his apprehension he could haue commanded twelue legions of angels but that the Scriptures must be fulfilled yea and this laying aside of his power was the most powerful work that euer he wrought by which he more foyled and broke the deuills power and forces in men then euer by any shewing himselfe the true Sampson who more mightily preauailed against his enimies in his death thē in all his life Hence note 1. how Christs righteousnesse is witnessed hee went about doing good and ye◠hee is slaine and teacheth that Christ himselfe deserued not death but hee endured it for some other that had deserued it and indeed Christ died for vs and in our stead that we should not die Obiect But how could he beeing innocent suffer for vs sinners or how standeth it with equitie that God should punish the innocent and let the guiltie goe free Answ. We must consider Christ in his death not as a debter but as a surety or pledge betweene God and vs who hath vndertaken our whole debt and therefore he suffereth not as guiltie in himselfe but in the roome of vs that were guiltie now it standeth with the course of iustice to lay the debters action vpon the suretie beeing 1. willing 2. able to pay the debt as Christ was Secondly we may gather hence the hainousnesse and odiousnesse of our sinnes it was no trifle nor a matter of small desert that the Lord of glorie the onely sonne of God yea God himselfe must shed his blood for and yet what a small reckoning is made of foule and open sinnes Thirdly take notice also of the loue of God who to free vs would lay the chastisement of our peace vpon his deare sonne that so his iustice might be satisfied Obiect But how could his iustice be satisfied who was infinitely offended with such a finite short death as Christs was Answ. By reason of the dignitie of the person who suffered beeing God as well as man that suffering was in value eternall though not in duration or continuance Lastly we haue here the two natures of Christ liuely set before vs the one most powerfull and glorious in mightie miracles which forced legions of deuils to flie before it the other beaten downe with wrongs and iniuries euen to the death it selfe and it was meete that
but Christ besides suffered the whole wrath of God due to mans sinne they suffred in way of Christian dutie and seruice but hee to make a sacrifice of expiation of sinne they hauing their sinnes remooued and taken off from them but hee bare all theirs and all beleeuers sinnes in his bodie vpon the tree Howsoeuer therefore humane wisedome stumbleth at this death of Christ yet must we by the eye of faith labour to espie glorie in ignominie esteeme of the crosse as an honourable chariot reioyce in a triumph made as the Iewes scoffe by an hanged man thus shall we see the foolishnesse of God wiser then man and the weaknesse of God stronger then man thus also shall we imitate the holy men of God who looking backe to the crosse of Christ could see him thereon triumphing spoiling principallities breaking down partitions reconciling God and man yea man and man both Iew and Gentile into one bodie vpon his crosse sâ—aying hatred and procuring perfect peace Secondly seeing it is cleare in the text that Christ died not for his owne sinnes it is cleare that hee died for the sinnes of his elect vnto whom this vertue of his death must be applied and this two waies 1. to their humiliation 2. to their consolation Both of them grounded hereupon that Christ was thus crucified for thee without which application the knowledge of Christ crucified excelleth not that in the deuils themselues For the former if Christ died for thee then wast thou the cause of his death thou crucifyedst him thou art as faultie and blame worthy for his death as euer was Iudas Pilat the Iewes or the Soldiers thy sinnes were the nayles and the speare and thy selfe wast one of them that pearced him which consideration seriously thought of will be forceable to cast downe the proud conceits of those for whom Christ must be thus humbled and cannot but bring bitternesse of spirit to him that truely conceiueth that himselfe deserued that death which Christ not deseruing indured for him yea and to haue beene held vnder the wrath of God for all eternitie if Christ had not freed him vrge this point vpon thy conscience to bring thy selfe to the bewayling of thy sinnes oh it was my pride that stript Christ starke naked it was the sinne of my soule that made his soule heauie vnto the death my corruptions were the cordes that bound him my malice my contempt of God my ignorance my wofull courses were the thornes and nailes that wounded him he all this while standing in my roome and stead Thus is it prophesied of beleeuers in the new Testament that when the spirit of grace shall be powred vpon them they shall looke on him whom they haue pierced and lament for him that is by faith they shall looke to Christ whom by sinne they haue pearced and this shall be an effectuall meanes to lead them further into the practise of repentance Thus Peter when hee would bring downe the stifnesse of the Iewes told them that they crucified the Lord of glorie which when they heard they were pricked in their hearts and said men and brethren what shall we doe to be saued Popish preachers so handle this matter as to stirre vp compassion towards Christ hatred of the Iewes and Iudas and the soldiers but we must labour by it to come to the hatred of our owne sinnes or else we shall come behind the Iewes themselues For the latter If Christ was thus crucified for thee then also be thou of good comfort for many things were nailed on the crosse with him euen all thy inditement all thy sinne originall and actuall the curse hell and death it selfe died with him if thou beest a beleeuer the some nailes which were driuen into his hands and feete were driven into thy sinnes so as thou maist looke vpon the crosse as the Israelites did vpon the brasen serpent and thereby be cured of all the sting of sinne and deadly sicknesses of thy soule thou maist behold his ignominie as thy glorious roabe his arrainment thy absolution his binding thy freedome his abasement thy advancement his nakednesse the couer of thy shame his death thy life and his Fathers forsaking of him an assurance that thou shalt neuer be forsaken Only this knowledge of Christ crucified in speciall for thee is it that can settle the conscience in peace when thou knowest and beleeuest that all thy personall particular sinnes were hung on the crosse with Christ and that hee in thy roome suffred for them that which in Gods acceptation was as much as if in thine owne person thou hadst borne the curse of the law for all eternitie The most content themselues generally to know that Christ died for sinners but neuer care to know what this particular application meaneth The Popish doctrine also is an open aduersarie to this most comfortable perswasion of iustifying faith but it behooueth him that would haue the right vse of this doctrine neuer to be at rest till hee can come to say with the holy Apostle who loued mee and gaue himselfe for mee Gal. 20.20 and with Thomas after hee had seene the impressions of the wounds in his hands and side my Lord and my God Thirdly seeing that of the two maine things in this death 1. merit 2. the efficacie none shall haue his part in the former that hath not in the latter our care must be if we would find life in this death of Christ neuer to be at rest vntill we find the fruite and effect thereof in some sort in our selues The most powerfull fruits of iâ— are reduced to two heads the former is an ingrafting of vs into the similitude of his death for hee died that we after a sort should die with him The latter is a framing in vs the qualitie of his life for therefore hee died for vs that we should liue vnto him both of these are required to the right knowâ—ledge of Christ crucified ioyned Eph. 4.24 and enioyned him that would know Christ as the truth is in Christ called the casting off of the old man and the putting on of the new What it is to be planted into the similitude of the death of Christ the Apostle sheweth namely when our old man is crucified with him but when is that done the next words answer when the bodie of sinne is destroyed that is not when sinne is restrained or some sinnes cut off but when originall sinne that is the old man is killed in all the parts and members of sinne when men haâ—e abhorre and grone vnder their corruptions yea euen their smallest and sweetest sinnes this is a fruit of Christs death and noted to be in all those that are Christs when it is said that they crucifie the affections and lusts Gal. 5.24 Quest. But how are these lusts crucified by the death of Christ Answ. Not only by that deadly blow which Christ hath giuen them by his death but also
by setting often before thine eyes this death of his especially in the time of temptation For example beeing tempted to impatience in susteining wrongs looke vpon Christ on the crosse what sharpe things hee suffred the thornes the nailes the speare and all this while as a sheepe dumb before his shearer in motions to pride looke to Christ on the crosse thus farre humbled for thy sinnes if to reuenge behold Christ on the crosse praying and dying for his deadly enemies if to oppresse the poore and innocent see Christ on the crosse suffering his blood to bee sucked out for those whose blood thou suckest so in temptation to any other sinne denie it and say Oh no I see Christ on the crosse made a curse for my sinnes alreadie I haue done him wrong enough already I wil not adde this to the former I see rather an infinite debt due from me towards him and I must rather thinke of the paiment of that then offer to runne in further Thus we see both the dutie and the meanes neither of them both are regarded by many some would faine see Christ on the crosse for the remitting of their sinne but not for the crucifying of it their lusts are as strong as euer before pride contention hastinesse voluptousnes worldlinesse liue and thriue in them and yet they say Christ was crucified for them whereas if Christ be crucified for thee the world is crucified vnto thee and thou vnto the world Others because Christ is come and dead for sinners make a cleane contrarie argument Christ died for sinners and therefore they will liue in their sinnes as though that were the worke of Christ vpon the crosse to maintaine sinne and libertine courses and not rather to abolish the same what a fearefull thing is it that men dare make the death of the Sonne of God as a common packhorse to lay all their sinnes vpon while yet hereby they embolden themselues in the multiplication of them Others are so farre from crucifying their lusts as they will not endure to haue them prickt or touched in the ministerie Oh meddle not with mine eies I cannot endure it or if they endure to crucifie many yet some sweete sinnes shall be spared they are sweete morsels or fat morsels profitable or pleasurable sinnes and they must not be let goe but neuer a one of all these euer tasted in truth the least fruit of the death of Christ. The second fruit that must appeare in vs is the life of Christ 2. Cor. 5.15 He died for all that they which liue should not henceforth liue vnto themselues but vnto him which died for them and rose againe Rom. 6.11.12 Likewise thinke yee also that yee are dead to sinne but are aliue to God in Iesus Christ 12. Let not therefore sin raigne in your mortall bodie In which places this life of Christ is opposed to the course of our liues framed of our selues and is nothing else but to depend vpon Christ in all things to giue vp all our thoughts words and actions to be guided by his word and directed to his glorie and so to order our whole course as his blessed spirit may appeare to breath lead and liue in vs. Now that this fruit should be added to the former is euident 1. Pet. 2.24 he bare our sinnes vpon the tree that wee beeing dead to sinne should liue in righteousnesse Thus therefore helpe thy selfe by this meditation shall my Lord Iesus so willingly forsake his glorie for me and shall not I forsake my sinne and shame for him shall hee contentedly die an accursed death for me and shall not I as contentedly die to an accursed life for him shall hee die to glorifie me and shall not I liue to glorifie him shall not he think his heart blood too deare for me shall I loue any thing better then him Thus to behold Christ on his crosse will helpe the forward in this fruit also To which purposes the Lord in wisedome hath instituted the ministerie of the word and Sacraments that we might haue Christ crucified 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 manuarie 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 died vpon it but accursed be all such dead and idolatrous representations against the word let it be our happinesse with care and reuerence to frequent the word and Sacraments which are blessed meanes ordained of God not onely to set Christ on the crosse before our eyes but to bring into possession those happie fruits formerly described Vers. 40. Him God raised vp the third day and caused that hee was shewed openly The Apostle hauing deliuered the doctrine of Christ his death hee orderly descendeth to instruct his hearers also of his resurrection without which his death had neuer beene beneficiall vnto them And the words in generall imply one point not to be omitted For howsoeuer the Apostle expresseth nothing betweene Christ his hanging on a tree and his raising againe yet because it cannot be properly said that hee was raysed from the tree or from the crosse which was a kind of exaltation and lifting vp necessarily must be included a lower estate then that was namely that condition of the dead vnder which hee laie for a certaine time as it were cast from the face of God his Father and of men yea from the face of the earth when death and sinne seemed to triumph ouer him all the while of his buriall when they had him in the graue the house of death This was the lowe estate from whence he rose the which hee willingly submitted himselfe vnto for a time 1. That the faith of his Church might be confirmed in that hee was truely and certainely dead and not in shew or appearance 2. That his victorie and conquest ouer death might be more glorious in that hee could not hold him downe when hee had him in his owne house but like a mightie Sampson he carried away the gates of his enemies 3. To remooue by vndergoing for vs that fearefull state of death and damnation which we had otherwise for euer layd vnder to sanctifie vnto vs our estate vnder temporall death which is sweetned by his death to make our graues as soft and perfumed beds of rest by his lying in the graue and that we also therein by beeing subdued vnder corruption might put it off and so be fitted to immortalitie and glorie 4. To teach vs that our head beeing of power to rise from the power of death when the bands of it wrapped him round about can now much more beeing in glorie drawe vs his members out of the deepest pits of danger or thraldome spirituall or temporall and wil in his time set vs free This time we must wait but not appoint
preisthood of Christ is aduanced aboue all the preists that euer were who hauing receiued their office in time in time also ceased their office with their life but Christ his preisthood was not limited in any time but was euery way eternall They were many who succeeded one another because they were not suffred to endure by death But this man because hee endureth for euer hath no successor but an euerlasting preisthood They were made Preists after the law of the carnall commandement but hee after the power of the endlesse life that is hee was not made a Preist by the law namely ceremoniall which established for a time dying and vanishing things signified by the name of flesh but hee was made by the efficacie of the word and oath of his Father which gaue him endlesse life and perpetuall duration so as neither death it selfe nor the graue could hold any dominion ouer him when they seemed to haue clasped him fast in their bands which yet were powerfull inough to haue held downe any or all other men in the world besides himselfe and the Apostle to the Hebrewes giueth a double reason why hee must necessarily outliue death it selfe the former because hee must not onely make a perpetuall oblation that need no repetition but also hee must liue euer to make intercession and that perpetually without which the Apostle implieth that hee had not perfectly saued his people This is most clearly prooued Rom. 8.34 It is Christ who died yea or rather which is risen againe who is also at the right hand of God and maketh requests for vs and Hebr. 9.24 Christ is entred into the very heauen to appeare now in the sight of God for vs which appearance of his in heauen with his merits hath the force of the most effectuall prayer that euer was The latter is that hee may not only make one offring for sinne as those Preists did many but that hee may alwaies liue to apply it as they did not and see that his people haue the benefite of it not only before God for the appeasing of his wrath but also for the purging of their consciences from dead workes to serue the liuing God as the same Apostle noteth Hebr. 9.14 and in the last place to bestow vpon euery beleeuer the spirit of faith whereby they may apprehend apply his sacrifice to their owne saluation Neither doth it any whit impeach the eternitie of Christs preisthood because foure thousand yeares almost of the world were passed before hee suffered for howsoeuer the execution of it was not all those ages after the beginning of the world yet the vertue efficacie and benefite of it reached to the first beleeuer that euer was in the world Adam himselfe whose faith in this seede of the woman saued him Abraham also saw his day and reioysed and the holy Ghost feareth not to call him the lambe slaine from the beginning of the world namely 1. in Gods counsell and decree 2. in the vertue and efficacie of his sacrifice 3. in regard of Gods acceptation of it for beleeuers 4. in the types and shadowes of it whereof the ceremoniall law was full And much lesse doth that hinder it from being eternall in that after the day of iudgement it shall cease when we shall stand no more in need of Preists or Sauiours for howsoeuer the execution of this office shall then cease yet the vertue and efficacie of it shall last for euer and euer 3. Hee must be also the perpetuall Prophet of his Church the vnchangeable Doctor of his Church the Apostle of our profession who must constantly send his spirit to lead vs into all truth raise vp teachers and hold them in his right hand for the gathering of the Saints vntill we all meete in the vnitie of faith and knowledge of the Sonne of God vnto a perfect man and vnto the measure of the age of the fulnesse of Christ so as it is cleared that no part of his offices could admit that hee should abide vnder death and therefore necessarily in this second respect must rise againe Thirdly It was necessarie hee should rise again because hee was so to die as that thereby hee must ouercome yea and destroie death which he had not done if he had laine conquered of death still in the graue yea more he must so die as that he must giue eternall life to his sheepe and by his death merit it put and hold them in possession of it for euer all signified in the phrases following they shall neuer perish neither shall any take them out of my hands which could neuer haue beene accomplished if himselfe had perished and had beene left in the hands and house of death But hence hath hee brought his Church strong consolation in that beeing risen from the dead hee hath fully ouercome death satisfied for euery sinne of euery beleeuer and risen from vnder all that waight of sinne and death which would haue oppressed vs for euer yea euen himselfe if hee had left one of our sinnes that beleeue in his name vnsatisfied for Out of this that hath beene spoken commeth to be answered that obiection that seeing Christ by his death paid the price of sinne vnto God what need we more of him we can be but acquitted and discharged Answ. The prouiding of the most soueraigne plaister is not enough to worke a cure but the applying of it also Neither was it sufficient for Christ to performe the former part of his priesthood namely satisfaction for sinne if he had not added the latter thereto which is the application of it This latter maketh the former ours and comfortable vnto vs. And both these the Apostle affirmeth of Christ Rom. 4.25 Christ was deliuered to death for our sinnes and is risen againe for our iustification where by iustification is meant by a Metonimie the application of iustice The second point propounded to be considered of in the rising of Christ is the manner of it which will appeare in three things the 1. concerning his soule the 2. his bodie the 3. his whole humanitie standing of both First the soule of Christ which on the crosse was separated from the bodie commended into the hands of his Father and translated that same day into Paradise was by the mightie power of God the Father Sonne and holy Ghost brought backe into his dead body lying in the graue quickened it and made it a liuing bodie moouing and sensible in it selfe and vnto others Secondly the selfe same bodie which was borne of the Virgin Mary educated in Egypt and Galilie which was apprehended condemned crucified and laid in the graue came out of the graue a liuing bodie God by the ministerie of the Angels remoouing all lets loosing the bands and apparell of death from off his blessed bodie by the earthquake tumbled away the stone that held him downe droue away the souldiers for feare who would haue assayed to haue killed
word of Christ should bee fulfilled see Iohn 18.32 Thirdly this kind of death carried with it a more speciall infamie then 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 euerie one which was hanged on a tree not that this death by any law of nature or in it selfe was more accursed then burning or pressing or by the sword for then neither the theife on the crosse could be saued nor any of our fellons thus executed whereas the scripture in the one and our owne experience in the other speake the contrary but it was onely accursed by the ceremoniall law of Moses so that euerie malefactor of the Iewes that was hanged was in the ceremonie accursed was the type of Christ the substance of all ceremonies who on the crosse was really and truly accursed sustaining the whole wrath of God which is the curse of the lawe and not only 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 vs his reason is because he died on a tree and therefore are we admonished Phillp 2.8 to consider not only that Christ was obedient vnto the death but to the death of the crosse for any other death had not so much concerned vs. Fourthly this death which so much concerned all the Church of Iewes and Gentiles must not be obscure and therefore the Lord would not haue Christ to die in a tumult or in secret but most conspicuously and apparantly at Ierusalem the great citie of the Iewes but tributarie to the Romanes as it were vpon the theatre of the world at a solemne feast when all the males out of all quarters must appeare before the Lord vpon a crosse high erected that all might see him and on that crosse himselfe proclaimed King of the Iewes in three seuerall languages the Latin Greeke and Hebrewe that all sorts of men might come to the knowledge of it and further because in his death standeth our life he must be thus lifted vp that all men might see him certainely dead and that he died not in shew and appearance only but indeede 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 necessarie ground of faith and religion Satan hath mightily by many heretikes sought to ouerthrowe the Turks at this day are held off from the faith in this Messiah by that diabolicall suggestion that not Christ himselfe but Simon the Cyrenian was miraculously crucified in his stead And therefore because the assurance of the death it selfe assureth vs more fully of all the fruits and benefits of it the Scripture is carefull so pregnantly to confirme 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 dayes buriall by the peircing of his side out of which came water and blood by which was manifest that the verie call of his heart was peirced by the confession of his verie enemies who would beleeue nothing but their own sences and lastly by the fact of the souldiers who whereas they hastened the death of the theeues by breaking their legges they broke not his because the text saith they sawe that he was dead alreadie The fourth point is the vse of Christs crucifying First in Christ on the crosse take a full veiw of the cursednesse and execration of sinne and consequently of thine owne wretchednesse both in regard of thy wicked nature and cursed practises euery sinne beeing so lothsome and odious in the eies of God as the least could neuer be put away but by such an ignominious death of the Sonne of God himselfe If thou lookest at sinne in thy selfe or in thy suffrings yea or in the suffrings of the damned in hell it will seeme but a slight thing but behold God comming downe from heauen and him that thought it no robberie to be equall to his Father in glorie taking flesh in that flesh abasing himselfe to the death of the crosse on that crosse susteining the whole wrath of his Father and so becomming accursed for it and thou shalt see it in the natiue face of it and indeed this one consideration setteth a more vgly face vpon sinne then the law possibly can for that sheweth our sinnes to be a knife to stabbe our selues withall but this to be the very speare that went to Christs heart which is the most odious apprehension in the world all the sinne that euer was committed on the earth could not bring a man so low suppose one man had committed them all as the least sinne of the elect brought the Sonne of God seeing hee that falleth lowest falleth but from one degree in earth to another but Christ falleth from the glorie of heauen into the very sorrowes of hell whosoeuer thou art then that makest light account of sinne and pleadest that God is mercifull looke a little in this glasse wherein behold Gods iustice and sinnes desert in the Fathers iust indignation against his wel-beloued Sonne whom nothing but the cursed death of his only Sonne in whom hee professed himselfe well pleased could appease Secondly seeing all the knowledge of Christ profitable to saluation is of Christ crucified let vs desire to know nothing in comparison but Christ and him crucified 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 selfe 2. The application of it vnto our selues 3. The fruits which must appeare in vs by such application For the first Looke vpon this death of the Sonne of God not as of another dead man neither thinke or speake of it as of the death of another ordinarie fellon executed but as of a death which slew all the sinnes of all the beleeuers in the world and as a destroyer of all destroyers a death wherein was more power then in all the liues of all Angels and Men that euer were or shall be yea such a death as hath life in it quickning all the deaths of all that haue benefite by it Here we haue a mightie Sampson bearing away the gates of his enemies by death killing death by suffering his Fathers wrath ouercomming it by entring into the graue opening it for all beleeuers by his blood shedding vpon the crosse reconciling all things Col. 1.20 neuer was their such an actiue suffering of any man which tormented and crucified the Deuils themselues when the deuils instruments were tormenting and crucifying him it is peerelesse and vnmatcheable no Martyr euer thus suffered though Popish doctrine would match as Corriualls some of their Saints sufferings with it the most faithfull Martyrs suffred but dissolution of soule and bodie
it neither distrust his power and grace when we are in the deepest of our distresse 5. That seeing it was his pleasure to submit himselfe to the lowest estate of humiliation before his exaltation we might also with more cheerefulnesse content our selues to suffer euen any abasement with him and for him before wee looke to raigne with him The words of the verse containe two things 1. The assertion of Christ his resurrection Him God raised vp the third day 2. The manifestation or euidence of it and caused that he was openly shewed The former part is laid downe in fowre distinct points 1. the person raised him 2. the person raising him God 3. the action it selfe raised 4. the time when the third day First the person raised is Christ where first it will be demanded how Christ can be said to be raised seeing he consisted of a diuine and a humane nature whereof the first could neither fall nor rise and for the second that also consisted of soule and bodie the former of which beeing the principall part died not but was in paradise Seeing then neither the deitie nor the soule of his humanitie nor his person did rise but only his bodie how can Christ be said to be raised Ans In sundry other places of Scripture besides this we meet with such synechdochicall phrases and formes of speach 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 commeth to passe by reason of that strait and personall vnion of the two natures in Christ. Thus we read that God purchased his Church by his owne blood and that the Lord of glorie was crucified of the sonnes beeing in heauen and in earth at one time of Christs beeing before Abraham was of his beeing omnipotent c. All which are spoken of the whole person but properly are to be referred to the seuerall natures to which they doe agree Thus the Apostles sometimes expound them and teach vs so to doe 1. Pet. 3.18 Christ was mortified according to the flesh and quickned according to the spirit 2. Cor. 13.4 Hee died according to the infirmitie of his flesh and was quickned according to the power of God and to helpe our conceit herein serueth that schoole distinction which saith that whole Christ is said to doe this or that which the whole of Christ did not yea our owne common forme of speach saith a man is dead whose soule liueth and a man is a sleepe when his bodie only sleepeth 2. We haue hence to note that the same bodie was raised which had beene laid downe in the graue and no imaginarie bodie neither any other bodie for it for neuer was any other laid there before Of all which himselfe against all Heretikes giueth sufficient euidence as in the manifestation following remaineth to be cleared 3. That this person raised was not a priuate person but the same who had as a publicke person beene abused accused condemned and executed and now as a publike person also raised from the dead in whom all his Church and euery member of it rose againe for whosoeuer haue interest in his death haue their part also in this resurrection 4. Here is a further thing in this person to be noted then euer was in any the first Adam was a roote also and a publike person when hee sinned hee sinned for himselfe and vs and hauing sinned and we in him hee died away and left vs in that sinne and beeing dead we heare no more of him and the Scriptures though they record at large the histories of the holiest men that haue liued yet when once they come to this that such or such a man died we heare no more of him but with Christ it is not so who was not only as another Sampson who bewraied the greatest power in his death but herein vnmatcheable and pearlesse that hee did greater things after his death then euer hee did in all his life insomuch as Augustine was wont to say that the faith of Christians was Christs resurrection We must not then content our selues with common people that Christ is dead for all and no more but fasten our eyes vpon his resurrection so much the more diligently by how much it is easier to beleeue that hee was dead then that hee rose againe And what other thing can more fitly be collected from that practise of all the Euangelists who in other things while some of them omit one historie some another or else some of them breifly point at and lightly touch and passe ouer some other histories all of them set themselues of purpose to be copious and large in this of Christs resurrection that the faith of beleeuers might be firmely grounded herein and the rather because no benefite of his resurrection none of his death and without the certaine apprehension hereof all preaching and hearing and faith were in vaine and we our selues were yet in our sinnes To which Apostolicall practise this of our Apostle is not vnsutable in this place in hand who while hee almost in one word maketh mention of the death of Christ hee at large prosecuteth and prooueth 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 haue crucified and slaine whom God hath raised and 3.15 Yee haue killed the Lord of life whom God hath raised from the dead More plainely is this worke attributed to the mightie power of the Father of glorie 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 We beleeue in him which raised our Lord Iesus Christ from the dead Obiect But Christ raised himselfe Ioh. 2.19 Destroie this Temple and in three daies I will raise it againe and hereby was hee mightily declared to be the Sonne of God by raising himselfe 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 vp Christ c. therefore the Father raised him not Answ. Here is no contrarietie the Father raised him and hee raised himselfe For 1. there is but one deitie of the Father Sonne 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 he hath to lay downe his life and take it vp againe 3. There is but one common act in them all three for the putting out of this power vnto any externall action without themselues of which Christ speaking Ioh. 5.19 saith whatsoeuer the Father doth the same things doth the Sonne also In these respects holdeth the speach of the Apostle These three are one that is these three 1. in the true and reall distinction of their
keepe them lowe in their owne eies as also prouoketh them to walke awfully in regard of God and watchfully ouer their hearts and liues still groaning to God vnder their daily infirmities By this meanes out of the eater commeth meate as was said in Samsons riddle Iud. 14.14 2. Death is not now to Gods children as it was to Christ ioyned with a sence of Gods anger against it or paying a debt to the iustice of God for it were against the rule of Gods iustice to require the paiment of the same debt twise but wherein they haue a sweete sense of Gods fatherly loue wherein sinne is perfectly to be abolished whereby way and entrance is made vnto life euerlasting where we shall be with God and Iesus Christ which is best of all The Saints of God in these regards haue rather desired thē feared it for what man hauing bin tossed a long time vpon a dangerous sea would feare the hauen or who beeing wearied with the trauells of the day would feare to goe to his rest at night 3. Sence of hell keepeth in vs an hatred of sinne and a longing after heauen yea how beneficial the terrors of conscience are to Gods children were too long here to discourse The speach is as true as common the way to heauen lyeth by hell gates 4. The Deuill maketh vs flie to God our helpe and relie vpon his strength yea when men by no other meanes wil be drawn God setteth the deuill in their necks to dragge them to heauen as a graue Diuine speaketh 5. All the euills in the world worke to the best to them that loue God and hasten them to the fruition of the victorie obtained by Christ they weigne them from the world and the loue of it And whereas they are as prone to pitch their tabernacles here belowe as others God vseth these as meanes to keep his from being of the world euen while they are in it They conforme them to Iesus Christ their head and traine them in the imitation of him both in patience and obedience Now how could any of these parcells of Gods curse against the sinne of man or mans cursed sinne it selfe bring to any such sweete and profitable fruits but by the ouerruling power of Iesus Christ who bringeth life out of death light out of darknesse and who only can make his owne wise out of ranke poyson to sucke most sweete and soueraigne preseruatiues which who doth not hee neuer as yet knew the benefit of Christ his resurrection The second sort of blessings procured to the Church by Christ his resurrection is the fruition of good things which it putteth vs in possession of euen in this life by giuing vs our first fruits and a sweete taste but vpheapeth our measure after this life when our haruest commeth and we admitted to feed fully at the supper of the lambe The benefits which I will mention are three First we are confirmed hereby in the whole truth of all our religion the maine foundation of which laid by all the Prophets and Apostles is that Iesus Christ the sonne of Marie was the Sonne of God the true Messias perfect God and perfect man and so indeed hee was such a one as hee was foretold to be one that was to die and yet saw no corruption one who must make his soule an offering for sinne and yet must surviue to see his seede and prolong his daies one that had power to laie downe his life and power to take it vp againe In a word one that was put to death concerning the flesh but was quickned in the spirit that is by vertue of his dietie raysing that flesh vp againe Let all the Iewes and Atheists in the earth dispise the indignitie of his death we with the Angels will admire the glorie of his resurrection The second benefit is that hence we are assured that our 1. Iustification 2. Sanctification 3. perfect saluation is not only obteined but applied vnto vs. For our iustification before God by meanes of Christ his resurrection hee brought into vs an euerlasting righteousnesse in that hee not only bare our burden vpon himselfe but bare it away from vs for what is his resurrection else but his actuall absolution from our sinnes which were imputed vnto him and for which he subiected himselfe vnto the death Whence we grow vp in full assurance that the whole price is not only paid to the vttermost on Christs part but that the satisfaction is accepted also on his Fathers whose iustice would neuer haue absolued him if all the bills and writings which were to be laid against vs had not beene fastned to the crosse and so cancelled and fully discharged so as now we may with the Apostle hold out a flagge of defiance and challenge our righteousnesse for who shall lay any thing to the charge of Gods elect It is God that iustifieth who shall condemne it is Christ which is dead yea or rather which is risen againe And the same Apostle thirsting after that righteousnesse which is by faith in him counteth all things losse and donge saue only to know him and the vertue of his resurrection 2. From this resurrection of Christ issueth our sanctification which is our first resurrection or raising of our soules from the death of sinne because in euery reconciliation making must be two conditions 1. A forgetting vpon satisfaction of all old wrongs and iniuries 2. A binding from future offences the former Christ effecteth by his death the latter by his resurrection into the which whosoeuer are grafted they cannot henceforth serue sinne but beeing risen with Christ they seeke the things which are aboue where Christ sitteth they cease further by sinne to offend as such who are begotten to a liuely hope by the resurrection of Iesus Christ from the dead and for this cause our Sauiour was carefull after his departure hence to send out his spirit in more plentifull and abundant manner then before that hee might continually inspire his people with ardent desires after the beginnings of that life eternall vnto which Christ himselfe is risen who then manifest themselues members of such an advanced head when this new life manifesteth it selfe in them Thirdly our perfect saluation is also hence fully assured vs for if our Lord Iesus hath foyled all the powers of hell death and darkenesse in himselfe when he was yet dead how much more doth he it for vs his members beeing now aliue if he could driue backe and disperse all spirituall enmities euen when he was in hell it selfe after a sort how much more now beeing ascended farre aboue all mooueable and aspectible heauens for we must not behold the victorie triumph of Christ as performed onely in and for himselfe but as the ground and pledge of the victorie and conquest of all the beleeuers in the world Looke vpon this sonne of Dauid prostrating the great Goliah of hell for all the Israel
shame in thy face and sorrowe into thy heart in earnest accuse the securitie of thy soule the deadnesse of thy spirit the hardnesse of thy heart the vnthankefulnes of thy whole life say with thy selfe Ah my folly that haue neglected my mercie so long alas how haue I hated instruction how vnkindly haue I dealt with so louing and patient a God I see now that it is high time to looke to the maine businesse of my life to make vp my peace with God to get my pardon sealed I will hie me to the throne of grace I will henceforth lay hold of life eternall I see now that there is one thing necessarie and that is the good part which I will choose and which shall neuer be 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 euery one that hath attained this excellent grace of remission of sinnes and that is to be a blessed and happie man for such a one hath part in Christ and with him of forgiuenesse of sinnes in which Dauid Psal. 32.1 placeth blessednesse Quest. But how can this man be a blessed man seeing hee is compassed with a bodie of sinne and death and subiect vnto infinite afflictions then whom no man is in this life more miserable no sort of men more perplexed inwardly with sence of sinne none more outwardly disgraced for well doing Answ. There be three degrees of blessednesse 1. In this life when God bringeth his children into the kingdom of grace and giueth them his Sonne and with him their whole iustification and sanctification in part 2. The second degree is in the end of this life when God brings the soules of the faithfull to heauen and their bodies to the earth safely to be kept vntill the last day 3. The third in and after the day of iudgement when hee bringeth both soule and bodie into the glorie prepared for the elect Of this last which is happinesse by way of eminencie the two former are certaine forerunners he that hath attained the first hath also assurance of the last and must needs be a blessed man not only in time to come but euen for the present whether we respect his outward estate or inward For his outward estate Gods blessing neuer faileth him but affoardeth him all good things and that in due season and in due measure his riches are often not great but euer pretious and his little shall nourish him and make him as well liking as the water and pulse did the Iewish children in Chaldaea The same prouidence which watcheth to supplie all his good keepeth him from all euill it pitcheth the Angels round about him to guard his life let him be persecuted hee is not forsaken his losses become his gaine his sicknesse is his phisicke his heart is cheared euen in trouble which maketh that part of his life comfortable his soule is bound vp in the bundle of life with God death shall not come before hee can bidde it heartily welcome yea let violent death come it shall not be to him deadly slaine he may be but not ouercome victorie attendeth him and blessednesse euery where abideth him But all this is the least part of his blessednesse for if we looke yet a little more inwardly into him we shall see the boundlesse extent of his happinesse farre more large whether we respect the spirituall miserie hee hath escaped or else the spirituall good which with the pardon of his sinnes hee hath attained for on the one hand hee hath escaped the heauie wrath of God due to sinne and so is discharged of an infinit debt healed of a most deadly poyson and pardoned from a fearefull sentence of eternall death and perdition readie to be executed vpon him and on the other hee hath obtained a plentifull redemption hee hath purchased the pearle receiued Christ with his merits and graces such as are wisedome faith hope whence issue our peace and ioy of heart which is heauen before heauen for in these stand the kingdome of God and the comfort of a good conscience which is a continuall feast By all which it appeareth that hee is no small gainer that hath got his part in Gods mercie reaching to the remission of his sinnes Vse 1. We are here admonished to open our eyes that we may more clearely see and growe in loue with the felicitie of the Saints which the most see not because 1. it is inward the glorie of the spouse is like her head and husbands glorie she is all glorious within 2. because of their infirmities frailties which wicked eyes altogether gaze vpon 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 then all other men holy Iob because hee was afflicted cannot avoid the note of an hypocrit euen among his owne friends and visiters And no meruaile if the members looke thus blacke when the sunne looketh vpon them seeing their head Christ himselfe was reiected because they sawe and iudged him to be plagued and smitten of God But we must looke beyond all these as the Lord himselfe doth who in his iudgement goeth beyond the outside and pronounceth sentence according to the grace which himselfe worketh within Let vs imitate our Lord Iesus who notwithstanding all the infirmities yea and deformities of his Church pronounceth of her that shee is all faire and no spot is in her not because there are none but because all are couered and none are reckoned and imputed vnto her yea let vs remember that the pure and holy spirit of God is contented notwithstanding much blackenesse to take vp his lodging in those hearts where he findeth raigning sinne dispossessed Now how farre are they from the mind and iudgement of this blessed Father Sonne and Spirit who haue nimble eies to spie out euery infirmitie of Gods children to blase them nay rather then they will not accuse and slander them can of themselues coine raise vp and impute vnto them that wherof they are most innocent Assuredly these are of neere kindred to the devill who is the accuser of the brethren And surely were Christ on earth againe euen this most innocent lambe of God should not want accusers wherein are so many of Cains constitution who hate their brethren because their workes are good and so many sonnes of men who seeke to turne the glorie of God in his children into shame Alas religion is at a lowe ebbe alreadie and not so reckoned of as it should be by the forwardest and yet so malitious is the deuill in his instruments as vnlesse this smoaking flaxe also be quenched we can see nor heare of any hope or treatie of peace the beautie of Gods people goeth disgraced vnder titles of nicenesse precisenesse puritie holy brotherhood and the like To goe ordinarily to sermons is to bee a sermon-munger
was the booke of the testimonie sheweth that 1. the most necessarie wisedome for a Magistrate is the wisedome of God 2. that hee must iudge by Gods booke and directions and therefore must be learned in Gods lawes and skilfull in the cases of Gods statute booke and 3. the booke was giuen him that he might keepe and preserue it and see the contents of it obserued in others for he is a keeper of both the Tables 3. They annointed him to signifie the power and gifts of courage magnanimitie and other ornaments fit to attend Magistracie And indeed it notably preserueth the honour of this ordinance when the person executing it is as eminent in gifts and graces as in place and preheminence I take not vpon mee to teach your Worships how to gouerne but only declare how the Lord would euery way haue this ordinance of his and the bearers of it honoured and what be the speciall ornaments which draw the eyes and reuerent respect of inferiours vpon you Now more seuerally your grauitie Reuerend Iudge your humanitie your equitie in the lust and vnpartiall carriage of causes your zeale against vice and vicious persons who gladly decline your censure your diligent frequenting the house of God your care of promoting the pure worship of God which you witnesse by your new erection dedicated thereunto haue got you a worthy and due regard through all our countrie wherein though I be but a stranger yet must he be more strange that meeteth not with the report of your vertues And you noble Knight whome I haue knowne of longer time will giue mee leaue to conceale a great part of that I conceiue of your worth You doe well to imitate your worthie parents one of whom hath left you with a faire inheritance a patterne as I haue heard of many vertues from which you may not depart the other God hath yet left vnto you to follow you with motherly aduise and counsell to set before you still the best patterns but aboue all the glasse of Gods word the reuerent obseruation whereof if you adde to the other excellent indowements of your minde person and estate you shall giue a number of your yeares and ranke leaue to come behind you and follow you a farre off whilest your country shall be reaping the encrease and your selfe the comfort of those hopefull seeds which everie one that know you acknowledg with gladnes in you Thus humbly craving pardon for my boldnes I commend this booke to your worships acceptance which for the whole argument containing a plaine vnfolding of the most grounds and maine pillars of our religion is worthy your respect and your selues with your vertuous Ladies and hopefull children together with all your studies and endeauours for the Church or Commonwealth to the rich blessing of God who fill your hearts with heauenly wisedome and preserue you both blameles till his appearing Amen Watford Iuly 20. Your Wor. to be commanded THOMAS TAYLOR The short view and Method of Peters Sermon followed in this Exposition The Sermon of Peter hath 3. parts 1. A preface or entrance v. 34 35. in it 1. he addresseth himselfe to speake Then Peter opened his mouth and said 2. getteth attention 1. remoouing imputation of leuitie from himselfe Of a truth I perceiue thâ—â— God is no accepter of persons 2. implying that Cornelius and his companie were religious persons described by the 1. bond of it 1. in respect of God But in euery nation he thâ—â— feareth God 2. in respect of man and worketh righteousnes 2. priuiledge of it is accepted of him 2. The narration vers 36. 1. propounded that Christ is Lord of all 2. freed from noueltie seeing peace by Iesus Christ was long before preached to the Israelites 3. The confirmation v. 37. to the end by 1. common fame ye know the word described 1. by the place where it arose beginning in Galilie 2. by the time when it most preuailed after the baptisme which Iohn preached 2. his facts proouing him to be Mediator wherein 1. his calling to that office where 1. who was called Iesus of Nazaret 2. who called him how God annointed 3. the manifestatioÌ„ of it anointed him with the holy Ghost â—nd with power 2. his execution of it who went about doing good curing mens soules by holy doctrine bodies by powerfull miracles prooued by one of greatest power healed all that were oppressed by the deuill the ground of it for God was with him 3. Testimonie of Apostles witnessing 1. in generall all things which he did in the land of Iudea and Ierusalem 2. more specially 1. of his humilitie and abasement wherein 1. person put to death whome 2. persons who put him to death they slew â— of Ierusalem Iudea 3. the kind of death most accursed hanging him on a tree 2. of his glorie and aduancement by 1. his resurrection wherein 1. the assertion in it 1. the person raised Him 2. the person raising God 3. the action of raising raised vp 4. the time when the third day 2. the manifestation wherein 1. the persons to whome negatiuely not to all the people affirmatiuely but to vs. 2. the reasons why to these 1. who were chosen of God 2. fitted to their witnes by eating and drinking with him 2. sending out his Disciples with commandement to preach vnto the people 3. returning to iudgement which they must testifie also here 1. the person giuing him this power he is ordained of God 2. persons on whome it shall be executed a Iudge of quicke and dead Prophets where 1. their generall consent to him giue all the Prophets witnesse 2. the ende of all this testimonie that whosoeuer beleeueth in his name should receiue remission of sinnes which coÌ„prehendeth 1. righteousnes 2. life euerlasting Acts 10.34 THen Peter opened his mouth and said Of a truth I perceiue that God is no accepter of persons 35. But in euery nation he that feareth him and worketh righteousnes is accepted of him 36. Ye know the word which God hath sent to the children of Israel preaching peace by Iesus Christ which is Lord of all 37. Euen the word which came through all Iudaea beginning in Galilie after the baptisme which Iohn preached 38. To wit How God anointed Iesus of Nazaret with the holy Ghost and with power who went about doing good and healing all that were oppressed of the deuill for God was with him 39. And wee are witnesses of all things which he did both in the land of the Iewes and in Ierusalem whom they slewe hanging him on a tree 40. Him God raised vp the third day and caused that he was shewed openly 41. Not to all the people but vnto the witnesses chosen before of God euen to vs which did eate and drink with him after he arose from the dead 42. And he commanded vs to preach vnto the people and to testifie that he is ordained of God a iudge of quicke and dead 43. To him also giue all the Prophets witnesse
passe according to their hearts desire yet this is but a truce for a time or rather a respite of a condemned person who where euer he goeth carrieth his sentence of death with him and woe must needes be the ende of that peace that maketh men most quiet when their sinnes crie the lowdest for vengeance in the eares of God Thirdly this point affoardeth some maine differences betweene true and false peace by which euery man may be helped in the examination of his estate For 1. sound Christian peace is alwaies a fruit of righteousnesse and by vnrighteousnesse is vnsetled and disquieted but the peace of the wicked is for most part a fruit of iniquitie and by it is neuer disturbed but for the time the more sinne the more peace as in a number of sinners might be instanced 2. peace by Christ ariseth from sorrowe for sinne whence our Sauiour counteth mourners blessed but worldly peace from the fruitioÌ„ of some worldly delight or other 3. the former is rooted in the heart and stablisheth it the latter is a reioycing in the face not in the heart in the midst of such laughter the heart is heauie or may well be so it beeing not vnlike the laughter of the theefe vpon the gallowes 4. As none can giue the former saue the spirit of God so none can take it away it hath no ende because he that is the Prince of it is also father of eternitie neither can it be but lasting hauing such soundnes in it selfe but especially in respect of that infallible promise my peace shall none take from you Whereas the latter though neuer so faire for the time is as vnlasting as vnsound Iob compareth it to a dreame Salomon to the crackling of thornes vnder a pot God snatcheth it suddainely from them and as Baltazar was taken at his banquet so God maketh their sunne fall euen at noone day and darken them in the cleare day And which addeth to the misery of the wicked their earthly happines not onely endeth but the ende of it is fulnesse of wo and heauinesse it selfe the issues of such pleasing waies are death according to that of the wise man Pro. 9.17 Stolne waters are sweete but they knowe not that the dead be there Whosoeuer then would not be deceiued in his peace let him not owne any out of Christ let him looke that his ioy be helped out of sorrowe that it be a fruit of righteousnesse and rooted in the heart for then is it lasting for euer and euer comfortable But let thy peace be neuer so great and the light of God shine neuer so bright vpon thy habitation and yet thou hast neuer beene troubled with the sight of thy sinne as many professe they neuer were if it can dwell with iniquitie as many iolly fellowes who make bold couenants with hell and death if it stablish not the heart with assured hope and comfort in all well-doing all this is but a brawne of heart a laughing madnesse and fâ—â—nzie and euen in the crying of this peace commeth destruction and let all that feare to be at warre with God beware of this vngodly and dishonourable peace which is the most generall peace in the world at this day the guise of which is then to laugh and reioyce most when Christ is departed as himselfe witnesseth Ioh. 16.20 Fourthly In the want of peace we are by this doctrine directed to the best and only meanes to come by it namely to make our peace first with God through Iesus Christ and then if the conscience sting or accuse and terrifie looke vpon this brazen serpent and that wound shall be cured Some beeing wounded in spirit vse meanes to forget their griefe now the musicke merrie companie with sundry sports must be called iâ— all which enlarge the wound but are farre from working any cuâ—e the only Phisition in this case is Iesus Christ he calleth come to mee all that are heauie laden and I will ease you only in him canst thou find refreshing for thy wearie soule Doest thou perceiue God frowning against thy sinne there is no way for thee but to get him to behold thee in the face of his anointed no merits no workes no good intentions no gifts can cleare his countenance to make it shine vpon thee only he is well pleased in his Christ and with such as he beholdeth in him and no other If men be at oddes with thee the next way to be at one with them is not by raging and storming against them to driue thy selfe further from God but to draw neare vnto him in Christ by whom reconcile thy selfe vnto him and then as thine owne mind shall be more composed vnto peace and loue so will he also make thine enemies thy freinds if he see it good at the least restraine them so as they shall not hurt thee For if he pitch a couenant for vs with the bruit beasts of the feild that they shall not hurt vs much more will he shelter vs from the malice of men be they neuer so bruitish vnreasonable So much of this peace by Iesus Christ. Now in the second place we are to consider the preaching of it to the children of Israel Where two things are to be explaned 1. How Christ was preached vnto the Israelites 2. Why he was so preached vnto them Concerning the former Christ was preached to Israel two wayes 1. by the word or promise 2. by deede or type For the first the maine promise of all concerning this truth was that which after it was by Gods own mouth once deliuered vnto Adam in paradise The seede of the woman shall bruise c. was so often repeated to Aâ—braham Isaac and Iacob In thy seede shall all the nations of the earth be blessed The same promise in substance Moses maketh to the whole people of the Iewes Deut. 18.15 Also all the Prophets saith Peter from Samuel and thenceforth so many as haue spoken haue likewise foretold the same thing and in this regard the Iewes are called the children of the Prophets and of the couenant which God made to the Fathers where the verie same promise made to Abraham is repeated v. 25. And the Apostle Paul is as expresse Galat. 3.8 The Scripture foreseeing that God would iustifie the Gentiles through faith preached before the Gospel to Abraham saying In thee that is in thy seede shall all the Gentiles be blessed Againe Christ was by deede or type preached our peace in the whole Leviticall preisthood for all that ceremoniall worship all their sacrifices oblations altars yea their temple arke and propitiatorie resembled and pointed at Christ our peace and yet further their very kings and kingdome their Preists and Prophets all of them not obscurely resembled Iesus Christ and preached him our peace who as a King deliuered his subiects from all the former bondage of forraine power and by his merit and triumph wrought out
common to all times one common saluation preached by the same Christ who is the same yesterday to day and for euer who is the Lambe slaine from the beginning not actually but by the efficacie of his sacrifice the vertue of which to come they laid hold one to saluation as we doe vpon it past and accomplished alreadie Thus Abel beleeued and receiued testimonie that he was iust before God Heb. 11.4 Thus Noe was made heyre of the righteousnesse which is by faith Euery religion will not saue the professours there is but one way and that a strait one that leadeth to life We come into this world one way we depart many waies so there is but one way to find life euerlasting but many waies to loose it only Christ is the way by his doctrine by his merit by his example euen the newe and liuing way his blood is euer fresh euer trickling down and euer liuing it quickneth them that walke in it and refresheth them with new strength neuer any rent the vaile but he neuer any but he made a high way into the holy of holies in the highest heauen neuer any came to the Father but by him neither was peace euer preached in any other name but his who is Lord ouer all blessed for euer Which is Lord of all Christ may be said to be Lord of all two waies 1. More generally he is with the Father and holy Ghost Lord of all things vnto whom all creatures by right of creation euen the very deuills are subiect Thus he ruleth in the very midst of his enemies disposing of the wicked and their mallice to his owne glorie In this respect he is both owner and possessor of all things and a susteyner and maintainer of all things and that by his word Heb. 1.3 2. More specially he is Lord of all men whether Iewes or Gentiles beleeuing in his name euen a Lord of his Church and in this latter sence Christ is called Lord of all in this place Now Christ is Lord of his Church consisting of Iew and Gentile 1. Because God hath giuen the Church vnto him for his inheritance Psal. 2.8 I will giue thee the Heathen for thine inheritance which beeing a prophecie of the calling of the Gentiles implieth that the kingdome of grace whereof Christ is appointed King in Sion consisteth of all countries and peoples and is not bounded or bordred but with the ends of the earth and sheweth further that all these his subiects are giuen him of God to become his seruants Ioh. 17.2 As thou hast giuen him power ouer all flesh that hee should giue eternall life to all whom thou hast giuen him 2. They are so giuen vnto him as he must win them before he can enioy them Hee winneth partly by conquest partly by ransome hee both conquereth and casteth out the strong man that held them captiue spoyleth him of his armour and weakneth his arme for euer as also he payeth a precious ransome for them to God his Father so as beeing now redeemed and bought with a price they are no longer their owne but the Lords that bought them 3. Because when he hath thus dearly purchased his Church he contracteth himselfe in spirituall marriage with her and so becommeth her Lord Hos. 2.18 I will marrie thee for euer vnto my selfe yea I will marrie thee vnto mee in righteousnesse in iudgement in mercie and in compassion Ephes. 5.23 As the husband is the wiues head so is Christ of the Church So as if a man be a Lord of that which is giuen him of that which he hath redeemed and ransomed of her whom he hath married into his bosome in all these regards by as good right is Iesus Christ the Lord of his Church and euery member of it Obiect But how can Christ be a Lord and a seruant too Isa. 42.1 Behold my seruant I will leane vpon him and he tooke vpon him the forme of a seruant Answ. Christ considered as Mediator is after a speciall manner both his Fathers seruant and yet the Lord of his Church In all the worke of mans redemption he serued and obeyed his Father beeing sent of his Father for this end he was subiect to the death he praied vnto him gaue him thankes learned obedience by the things he suffered not as God equall to his Father but as our Mediator and suretie and yet by all these things he became our Lord and the King of his Church And herein the Apostles trauell as in their maine scope to prooue that Iesus Christ whom the Iewes put to death hath shewed himselfe the Lord of glorie and the true Messias Act. 2.34 Let all the house of Israel know assuredly that God hath made that Iesus which they crucified Lord and Christ. Obiect But how can Christ be the Lord of all seeing many yea the most wil not obey him Ans. Doth a king cease to be the Lord of all his country because some which were his subiects are gone out in rebellion against him besides howsoeuer it standeth with his glorie and grace to suffer with patience the vessels of wrath yet at length he shewes his power against them in bringing forth his whole displeasure vpon them Vse Hence in that Christ is in generall Lord of all we learne that all creatures are his and therefore we must neuer vse any of them without leaue from him or without returne of praise and thanks vnto him none of them are sanctified to our vse without the word and prayer And if we haue leaue from him we ought in sobrietie to vse them 1. Cor 10.26 eate whatsoeuer is sold in the shambles making no question for conscience sake Hēce followeth it also that he hauing an absolute power ouer all he may doe with his owne what he will who shal hinder a potter to frame one vessel to honour another to dishonour which I speak because many cannot endure to heare of a decree of reprobation who must frame their iudgement to his will who cannot but be iust and good and leaue off to reason with God Hence also he may make one rich another poore at his pleasure The rich and poore meete this Lord maketh them both Secondly in that Christ is in speciall Lord of his Church sundrie things are to be noted as first That none can haue Christ to be a Iesus that is a Sauiour who haue him not for their soueraigne and Lord whosoeuer thou art that challengest him for thy Sauiour see thou acknowledge him thy Lord. Quest. How may a man haue Christ to be his Lord Answ. By the practise of fower duties 1. by preseruing in the heart a feare and reuerence towards his person Malac. 1.5 If I be a Lord where is my feare Lordship requires subiection Psal. 45.12 he is thy Lord and reuerence thou or bow vnto him Now this feare must proceed from loue for if any man loue not the Lord Iesus let him be accursed and
wheresoeuer this loue is it must needes be attended with a feare to displease him 2. By professing him to be thy Lord as seruants by their liuerie or cognisance speake and proclaime to all men to whome they belong so if Christ be thy Lord thou must not be ashamed of him but be euer speaking of him commending his goodnesse thou must glorie of such a seruice accounting it thy greatest honour that thou art become his seruant thou must defend his name where euer thou hearest it called into question thou must suffer with him and take part with him in affliction an vnfaithfull seruant is he that can be dumbe in his Masters dishonour but especially if his Master be assalted and in danger then to forsake him when he hath most neede of him 3. By acknowledging thy selfe to be countable vnto him for all thy wayes and for all thy receites the seruant not beeing at his owne hand must goe about no businesse but his Masters whatsoeuer matter of trust he receiueth from his Master it is not his owne he is faithfully to discharge himselfe of it by a true and iust account Thus therefore must thou reason the case with thine owne heart what am I now in my Masters worke had I commandement from him did his word or warrant set me about the busines which is now in my hands Againe what gifts haue I receiued of bodie minde wealth authoritie credit I am to be counteable for all all the tallents I haue are his If I gaine nothing I am vnprofitable If I gaine I must be profitable vnto him 4. By absolute obedience vnto his will reuealed Thus himselfe beeing to giue his law beginneth thus I am the Lord thy God thou shalt doe thus and thus other Lords and Kings must be obeyed in him yea disobeyed for him if they command contrarie vnto him onely he must euer by Kings themselues be obeyed absolutely in all the parts of his will reuealed Which may be considered in three heads 1. It is his will that we beleeue in him Ioh. 6.40 this is the will of him that sent me that euery one that seeth the sonne and beleeueth in him not onely beleeuing his word to be true but leaning vpon him onely for thy saluation If a Master should promise a seruant that if he will but beleeue him and seeke to please him he will prouide â—or him for euer it would adde cheerefulnes to such a seruant and he would thinke none of his Masters commandements burden some but yet we hauing larger and surer promises are slow of heart and hand to beleeue or yeeld obedience 2. It is his will that we shewe forth this faith of our hearts in the fruits of sanctification 1. Thess. 4.3 This is the will of God euen your sanctification Colos. 1.10 filled with the knowledge of his will and walke worthy of the Lord c. thou must not onely speake for but liue to the credit of thy Master in thy speach actions attire eating drinking and whatsoeuer else cary thy selfe like a Christian else thou discrediâ—est thy Masters house and dishonourest himselfe Were not he a notable traytor that beeing sworne of the Kings guard and professing all seruice to the King should instead of the kings armes and coate wear the enemies so the thing it selfe speaketh against him who professeth Christ his Lord and yet neuer appeares or sheweth himselfe in the streete or abroad but in Satans liuery his swearing his couetousnes his filthinesse his lying his whole life lead in all intemperance bewrayeth to whom he hath giuen himselfe to obey 3. It is his will also that wee obey as well in suffering as in doing his pleasure and the reason is plaine he is my Lord I am but a seruant if he please to buffit and blow mee I must with all meeknesse submit my selfe yea and more be thankefull for his gouernment 2. Sam. 15.26 If he say I haue no delight in thee let him doe whatsoeuer seemeth â—â—od in his eyes 1. Sam. 3.18 When the Lord had threatned heauie things against Heli his whole house he answered It is the LORD let him doe whatsoeuer seemeth good in his eyes I was dumb and opened not my mouth saith Dauid because thou LORD didst it Psal. 39.9 Thus must we obey Christ as a Lord giuing vp our bodies and soules vnto him by liuing vnto him and dying vnto him and this is the Apostles ground we are the Lords and therefore none of vs liueth vnto himselfe and none of vs dyeth vnto himselfe but liuing and dying we are the Lords otherwise what a trifling and mockerie were it only to yeeld him a title of Lord or Master and denie him his seruice Why call ye mee Master Master and doe not the things I speake Luk. 6.46 All which if it be true how few shall find Christ a Sauiour for how few make him their Lord few there are that esteeme this welbeloued aboue other welbeloueds not a few are ashamed of him and his profession many whitliuerd souldiers are danted with Peter at the speaches of silly and simple persons most men neuer looke to the hands of this Lord to acknowledge either receit of talents or returne of accounts fewest of all obey him in faith who yet are ouercarried with presumption of his fauour or in true sanctification though they can pretend it or in patience if they could get out of his hands if it were by flying to the deuill for helpe Well if Christ haue no more but a title of a Lord from thee thou shalt haue but a title of saluation from him and not the thing it selfe and if a name that thou liuest coÌ„tent thee when thou art but dead the time commeth that when thou commest to seeke thy name among the number that are saued by him thou shalt find thy name left out of that role and set in the number of those that shall die in their sinnes Secondly if Christ be the Lord of all then haue we obtained much freedome by him both from all spirituall bondage and all that tyrannie which those hard Lords sinne death hell Satan exercised ouer vs our Lord hath payed the vttermost farthing and wrought a glorious redemption for vs and hee hauing thus set vs free wee are free indeed both from the guilt the punishment and seruice of sinne We are free also from all Papall bondage for wee haue but one Lord in heauen who can saue and destroy to whom simple obedience belongeth and to whome the conscience is onely subiect The man of sinne indeede would be Lord of all and maketh lawes to bind conscience where God hath left it free but as the Scriptures acknowledge but one Lord no more doe we and say more that we cannot serue two Masters commanding such contrarie things We are also hence freed from the feare of all earthly Tyrants if we belong to this Lord for if he stand with vs who can be against vs Matth. 10.28 Feare
not them which can kill the bodie onely but him who can cast both bodie and soule into hell The true feare of him will eate out all those false feares of men Thirdly If Christ be Lord of all then we and all beleeuers are fellow seruants and therefore ought to liue and loue together making no dissention or scisme in our Masters house which is the Apostles reason Ephes. 4.4 perswading the Ephesians to keepe the vnitie of faith because there is one Lord. This shall be done if all of vs who professe Christ could learne to denie our selues to follow his will not our owne or other commanders yea to follow his blessed example learning daily of him to be humble and meeke patient and tender hearted one to another forbearing and forgiuing offenders hard to exasperate and easie to be intreated And these things should we rather striue in that according to the Apostles precept the same minde might be in vs which was in Iesus Christ. Phil. 2.5 Vers. 37. Yee know the word which came through all Iudea beginning in Galily after the baptisme which Iohn preached The holy Apostle here beginneth the confirmation of that which he had formerly spoken that Christ is the Messias and Lord of al to prooue which he beginneth orderly with the Historie of his life and death of which euen these Gentiles could not be ignorant therefore he saith yee know the word Where if it be asked how they should come to know the doctrine of the Gospel seeing the Apostles were not yet turned to the Gentiles and Peter was now sent extraordinarily to teach them concerning Christ which had bin in vaine if they knew the word before we must obserue that by the word here is not meant the word preached as in the former verse but as the word is different in the originall so also is the signification and betokeneth rather a thing done then a word vttered as Matth. 18.16 By the mouth of two or three witnesses shall euery word or fact be confirmed Luk. 2.15 Let vs goe to Bethlem and see this word that is this thing which the Lord hath brought to passe The plaine sence then is this Ye know the word that is the same of Christ which was quickly dispersed through all Iudaea in the mouthes of common men Which fame that they should not mistake him or themselues he describeth 1. by the place where it arose beginning in Galily 2. by the time when it most preuailed after the baptisme which Iohn preached which some expound thus after the baptisme of Christ by Iohn which he preached that is administred but the naturall sence is after the doctrine which Iohn preached concerning him for vsually in the new Testament by Iohns Baptisme especially which Iohn preached is meant all his doctrine and his whole Ministerie Matth. 21.25 The baptisme of Iohn whence was it that is the doctrine as the words after imply Why did yee not beleeue him and all men held Iohn for a Prophet Marke 1.4 Hee preached the baptisme of repentance vnto remission of sinnes that is the doctrine of repentance for 1. else were it improperly said to preach baptisme 2. Iohns doctrine was this repent for the kingdome of God is at hand Act. 18.25 Apollos knew onely the baptisme of Iohn that is his doctrine and therefore is it said in the next verse that Priscilla and Aquila tooke him home and shewed him the way of God more clearely And in Acts. 19.3.4 Into what were ye baptised that is into what doctrine were ye initiated and instructed they said into Iohns baptisme that is into Iohns doctrine 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 baptised by Iohn but the difficultie will be remooued if the words of Paul be wisely distinguished from the words of the Euangelist and writer of that historie Iohn baptised saith Paul the baptisme of repentance that is taught the doctrine of repentance saying that they should beleeue which when they heard namely they which heard by Iohns ministerie they were baptized into the name of the Lord Iesus namly by Iohn not by Paul Then addeth the Euangelist vers 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 owne confession ver 2. had not heard of before And thus according to the plaine sense of other Scriptures is that difficult place made verie plaine also But why is the ministerie and preaching of Iohn called his baptisme Answ. Because his doctrine was first of all sealed with the seale of baptisme in which regard as his person is called the Baptist so is his doctrine by the name of baptisme Quest. But why is this circumstance of place noted that this fame beganne in Galilie Answ. 1. To note the accomplishment of that prophesie in Isai. 9.1 which also was obserued by the Euangelist Matthew 4.14 2. To shewe that this fame was no bare or vngrounded rumor but raised vpon iust cause for Iesus was baptized by Iohn not farre from the borders of Galily about Enon Ioh. 3.23 And presently after he returned by vertue of the spirit and came into Galily preaching the gospel of the kingdome Mark 1.14 and made no ende till he had taught all their cities in all their synagogues Luk. 4.14 adde to his baptisme and doctrine that he wrought his first miracle of turning water into wine at Cana a towne of Galilie and that he called his disciples in Galilie all which beginnings must needes raise a rumor and fame of him which as Luke reporteth went through all the adiacent region round about 3. This circumstance notably befitteth this argument to prooue him Lord of all both Iewes and Gentiles because he begunne and was so famous in Galily of the Gentiles Quest. But was not Christ sent to the lost sheep of the house of Israel did he not come to his owne how then did he beginne his ministerie in Galilie of the Gentiles Ans. Galilie of the Gentiles is so called not because it was not in Iudea but 1. to distinguish it from an other Galilie which was also in Iudea and called Galilaea inferior in the tribe of Zabulon where Nazaret was scituate But this was called Galilaea superior or Gentium in the tribe of Nephtali not farre from Capernaum 2. Because there were twentie cities in Galilie giuen by Salomon to Hyram a Gentile 1. kin 9.11 3. because beeing in the extremitie of Palestina neare the sea and not farre from Tyrus and Sidon they were euer mixt with many Gentiles that were forreyners besides that they were so seated within that countrie in Salomons time as they could neuer after be remooued 4. M. Iunius thinketh it to be so called not only because of the abundance of Gentiles there but also because it was a most populous countrie full of
inhabitants aboue the rest of Palestina Quest. But why should Christ beginne his Ministerie here rather then at Ierusalem was it for any singular disposition or good which hee found in them aboue other I answer No for they were in regard of the Gentiles who were mingled among them of all other most ignorant most superstitious most rude and indocible for so they are noted Matth. 4.15 A people sitting in darkenesse and in the shadowe of death saw a great light But hereby the Lord Iesus shewed himselfe 1. a most mercifull Sauiour readie to releeue those who of all other were most miserable yea in that he vouchsafed to make the first offer of his grace euen to the worst who least of all deserued it 2. Hence he manifested himselfe a true Prophet who would rather hide himselfe in the furthest and most remote parts of the countrie amongst a barbarous and rude people then ambiciously affect the principall citie to get him selfe a name or applause in as false Prophets vse to doe 3. Not obscurely hence would he be noted the Lord of all both Iewes and Gentiles in that he beginneth his Ministrie in this countrie whose inhabitants were mixed of Iewes and Gentiles Obiect But this seemeth to crosse sundrie places of the Scripture which affirme that the preaching of Christ must beginne at Ierusalem not in Galily Luk. 24.47 And that repentance and remission of sinnes should be preached among all nations beginning at Ierusalem Answ. That place is meant of the preaching of Christs Apostles and not of his owne as this is 2. That of their preaching of him after his death and resurrection this of his owne in his life time 3. That was a ministeriall publishing of Christ this place speaketh only of a voice fame and good report in the mouthes of the common people such as followed extraordinarie Prophets and therefore such places cannot crosse this Now for the other circumstance of time when this fame went of Christ namely after the baptisme which Iohn preached it is not without waightie cause added by the Apostle 1. to note the truth and accomplishment of those prophecies which concerned Iohn himselfe as Mala. 3.1 Behold I send my messenger and he shall prepare before mee which prophecie Christ himselfe applieth to Iohn Matth. 11.10 that by this consideration they might be one steppe nearer the acknowledging of the true Messiah seeing that his harbenger Eliah was come alreadie 2. To note that Christ appeared in his due season not before Iohn had preached the baptisme of repentance and amendment of life and so had prepared the way to Christ neither before the people were fitted to receiue him for Iohn had spoken many things concerning him had pointed at him as the onely Lambe of God that taketh away the sinnes of the world had affirmed that he sawe the holy Ghost descending vpon him and sitting on his head like a doue had professed him far worthyer then himselfe had promised that hee should baptize them with the holy Ghost and fire Now were the people desirous to see him of whom they had heard so much and now therefore was the due time of Christs comming after the baptisme which Iohn preached Whence we may shortly note how the Lord findeth vs when he first setteth his loue vpon vs as farre from meriting his loue as these Galilaeans who were a most wretched people so as he respecteth onely his owne grace in his respecting of vs which consideration he would often fasten vpon his owne ancient people the Iewes professing to their face that he made no couenant with them for any worthynesse he sawe in them aboue other for they were the worst of all people and much lesse can he find any worthinesse to entitle a man to the heauenly Canaan the freedome of this grace doth therefore shine out more clearely and deserueth that we should with much thankefulnesse both acknowledge it and also walke worthie of it Secondly hence is to be noted that then men seasonably heare of Christ when they are prepared by Iohn in the doctrine of repentance when the lawe hath killed cast vs downe and made vs guiltie of the sentence of death then the Gospell doth seasonably propound the grace and mercie of God in Christ. Hence for pacifying the troubled conscience it is called the Gospel of peace for chearing vp the heauie heart it is called a good word and for healing and bringing the sicke soule to health and soundnesse it is called a sound word and therefore ministers in dispensing the promises must see that men be fitted for them because if the ground be not plowed vp all the seede is cast and lost among thornes and hearers must be as warie of false application least in time they as heauily loose as they haue hastily snatched such things as neuer belonged vnto them Vers. 38. How God anointed Iesus of Nazaret with the holy Ghost and with power Who went about doing good and healing all that were oppressed of the deuill for God was with him The Apostle hauing prooued by the common voice and fame that Christ is Lord of all he now descendeth to prooue it by his facts all which because they were performed by vertue of his heauenly commission and calling therefore as good order requireth he beginneth there and in this verse propoundeth two things 1. Christs calling to his office of Mediatorship How God anointed c. 2. the execution of that office according to his calling who went about c. In the former are three points to be considered 1. who was called Iesus of Nazaret 2. who called him how God anointed 3. the manifestation of this calling anointed him with the holy Ghost and with power The person called was Iesus of Nazaret for so he was commonly called among the Iewes not that he was borne there for he was borne at Bethlem in Iudaea Matth. 2.5 according to the prophesie Micah 5.2 but because 1. he was brought vp there for Ioseph his father fearing Archelaus Herods sonne he sought him out or rather directed by diuine dreame a most obscure village in Galilie named Nazaret and dwelt there 2. he was so called by the ouerruling hand and counsell that hee might be probably known to be the true Messias in that he was a Nazarit as was prophesied of him before Zach. 6.12 Behold the man whose name is BRANCH and he shall grow vp out of his place shal build the Temple so Isa. 60.21 These are the places which the Euangelist Matthew aymeth at when he said that Christ dwelt in the citie of Nazaret that it might be fulfilled which was spoken by the PROPHETS he shall be called a NAZARIT for seeing so much is not elsewhere spoken in cleare and proper speach necessarily it must be spoken figuratiuely at least and more obscurely as in those places which M. Iunius doth manifestly cleare to appertaine to this verie purpose in whome the learned may read
the Apostle intending to prooue Christ to be the true Messias should mention both these natures which are absolutely necessarie to the Mediator the humanitie that it might suffer death and so satisfie in the same nature that had sinned and the dietie to overcome in suffering so to apply that satisfaction vnto beleeuers Secondly the persons that put Christ to death were the Iewes they of Iudaea and Ierusalem Obiect But the Iewes had no power to put him to death the scepter was gone from them and if the Scribes and Pharisies had had the power in their hands they would neuer haue suffered him aliue so long Besides the Iudge who was Pontius Pilat was the Romane Emperours deputie the souldiers his executioners were of the Romane band the manner of death also not Iewish but Romane why is it then said that the Iewes slew him and no mention made of the Romanes by whose authoritie he was put to death Answ. The Iewes are iustly charged with it because they were the cheife causes and abettors in all that violence which the Romans vsed against him They made way to this sentence and went as farre as they could they apprehended him they mocked him they charged him with blasphemie they raised false witnesse against him they beate him spate in his face they hoodwinke him and bad him prophecie who smote him finally they deliuered him to the Romane gouernour accuse him with matter of death falsly witnesse it against him mooued the people to aske Barrabas and cry crucifie him they are content that his blood be vpon them and their children as it is at this day and this is that which Pilate in his owne defence said vnto Christ Ioh 18.35 Am I a Iewe Thy owne countrymen and high Priests deliuered thee vnto me as if he had said I beare thee no hatred or displeasure I am no Iewe who best know what thou hast done beeing a Iewe also but thine owne nation deepely accuse thee vnto me Whence may be noted sundrie instructions First that the lower degrees of murther such as are enuie hatred and vncharitable proceedings are esteemed murther it selfe before God for the Iewes slew Christ in that they deliuered him of enuie to the Romans to be slâ—ine The law of God which condemneth the least iniurie against the person of our neighbour doth it in these words Thou shalt not kill The Apostle Iohn speaketh of a mentall murther Hee that hateth his brother is a manslayer hee hath secretly in his heart slaine him alreadie And yet how openly do men testifie the mallice of their hearts so farre as they dare by cursed reuiling and murthering speaches that they may shew themselues murtherers with witnesse but alas little know they what they doe for if the least and lowest degrees of prouoking and rancorous speaches as to call the brother foole deserue to be punished with hell fire what deserue those venemous and spightfull speaches which numbers without all conscience accustome their tongues vnto let such consider that the Apostle rangeth raylers in the ranke with adulterers buggerers and such beastly persons as shall neuer enter into the kingdome of God 1. Cor. 6. â—0 Others there are euen a generation of rough Ismaels men of a word and a blow whose fists are against euery man who in stead of seeking peace and pursuing it deuise how to quarrell and contend they care not with whom and this is counted courage and manhood but is indeed a satanicall practise and an high degree of murther which for the most part endeth in the highest to the destruction of others with themselues Secondly note that it is no lesse sinne to sinne by instruments as by our owne hands the Iewes were as deepe if not deeper in this sinne as the Romans Caiphas the high preist was as farre in it as Pilat that red the sentence the one gaue wicked counsell the other followed it the receiuer pertaketh as deepe in the sinne and punishment as the theefe himselfe Ahab murdred not Naboth but because hee consented to Iesabel giueth her his ring and concealeth her wicked intent therefore the Lord asketh him if hee had killed and gotten possession as for Iesabell there was another reconing for her behind Dauid slew not Vriah with his owne hands but writing to Ioab to put him in the forlorne hope and recoyle backe from him that hee might be smitten by the enemie and die therefore the Lord asked him wherefore hast thou killed Vriah with the sword This teacheth vs to take heed of setting sinners a worke or any way of casting in our lot with them either by 1. commanding 2. counselling 3. countenancing 4. prouoking 5. flattering 6. silence 7. winking at as Ely 8. defending any sinne or sinner for accessories are before God as principalls which is the rather to be considered of because men willingly deceiue themselues in this behalfe Many masters will not worke themselues vpon the Saboath day but their seruants must for them in whom they sinne as heinously as if they set their owne hands to worke for they ought by Gods law to see â—hat their seruants nay their beasts rest on the Saboath as well as themselues Many parents may hence also see their great sinne who themselues perhappes will not sweare lie drinke to drunkennesse but all these and worse they doe in their children ouer whom they watch not whom they correct not nor vse good meanes to reclaime them Many men will not themselues reuile or persecute Gods children but can well inough heare it in others without much offence to themselues or defence of the other euen when they haue a calling often to doe it Paul so soone as hee was conuerted accused himselfe for keeping the garments of those that stoned Steven And the truth of grace would make them listen to the counsell which Pilates wife gaue her husband haue nothing to doe with that iust man haue no hand no tongue no eare no foot to stirre against Christ in his members if thou doest not meane one daie dearely to buy it Thirdly note the extreme wickednesse and vnthankfulnesse of the Iewes whose sinne is here aggrauated in that they persecute to the death a iust and innocent man one that was sent vnto them by God that came vnto them as vnto his owne among whom hee had performed all his great workes had giuen sight to their blind healed their sicke dispossessed their deuils raised their dead and all this most freely and cheerefully and yet such was their ingratitude that when hee came to his owne his owne receiued him not this cheife corner stone was refused of the builders this cheife shepheard was smitten euen in the house of his freinds Adde hereunto that they persecute such a worthy and the Lord of all with such indignitie and despight as they not only reckoned him among sinners but preferred a murtherer before the iust and holy one of God and wherefore what had the
righteous man done which of them could accuse him of sinne or might not hee haue taken his enemies booke vpon his shoulder and haue bound it as a crowne vnto him yes verely the Apostle hath told vs in the words before what Christ had done hee had gone about spent all his life in doing good vnto the Iewes but they returned him euill for good to the greefe of his soule and therefore as Dauid lamenteth the death of Abner how died Abner his hands were not bound nor his feete cheyned but as a man falleth before wicked men so did hee fall that is Abner was a valiant and worthy man and so would haue acquitted himselfe if hee could haue mette his enemie face to face and had not beene wickedly and trecherously slaine by Ioab euen so Christ continued a worthy person although according to the counsell of God hee fell before wicked men through malice and enuie and as Dauid amplified both the sinne and the punishment of such a wretch as so cowardly slew Abner when he said know ye not that this day a great Prince is fallen in Israel euen so the sinne of the Iewes was hereby heightned that a great Prince fell in Ierusalem and the seueritie of Gods iudgement lyeth heauily vpon them till this day in that both a mightie God and innocent man was withall extremitie of rage and furie pursued euen vnto the death Fourthly note in these Iewes what an inbred malice there is in wicked men against Christ and his members for it is neuer without matter to worke vpon if it cannot accuse iustly of euill it can vniustly condemne for doing good this Christ sheweth Ioh. 10.32 Many good workes haue I done for which of them do ye stone me They answer him no but they stone him for blasphemie so something shal be pretended as blasphemie treason mutinie faction or some such thing and a forme of lawe shall be followed nothing in the world is more easie then to finde out a lawe to put Christ to death by for that is the conclusion of all wicked lawes Christ and his members must die by them but whatsoeuer be pretended against them it maketh much for the glorie of God the patience of his Saints and the iust ouerthrowe of his enemies that whatsoeuer the godly suffer at the hands of the wicked it is for most part causles in themselues and consequently vniust in the other Let such as professe the Lord Iesus take notice hereof and content themselues if they finde returne of euil for good it was their Lords case and the seruant can looke for no better entertainement then his Lord findeth Let vs not be wearie of well-doing although it breed vs hatred of the world as knowing that the same spirit of malice is gone out into the world and doth breath in numbers that followe the way of Caine who slew his brother because his workes were good as all those titles of reproach cast vpon Gods children lowdly convince as that they are Church-gadders holy brethren too nice and precise persons the which and the like tearmes if a man sing but a Psalme in his family he cannot avoide well needes must Christians suffer let their care be to suffer onely as Christians and for well-doing for it is no shame to suffer as a Christian and seeing it is the will of God that they must suffer it is better saith the Apostle to suffer for weldoing then as euill doers many receiuing indignities from men will say if I had deserued such and such things it would neuer haue grieued me but Christians must be in a contrarie note it would grieue me if I had deserued such things as I suffer at the hands of men but I reioyce in that I haue not deserued them The third point is the manner kind of Christs death in these words and hanged him on a tree Quest. Why was Christ rather to die on the crosse thē by any other kind of death Ans. Some say that because mankind was foyled in the first Adam by means of a tree it was meet it shold be restored by the second Adam vpō a tree which although it be but inconsequent yet this the Scripture affirmeth that Christ on the crosse as vpon a glorious chariot of triumph rescued his Church foyled the deuill spoyled principalities and powers made an absolute conquest against all the enemies of mans saluation and that it was meete he should thus doe by this manner of death we want not stronger reasons out of the Scriptures As first This was the counsel of God Acts. 2.23 for the Iewes did nothing against him but by the determinate counsel and foreknowledge of God which counsel of God oueruled the matter brought it to this passe strangely for the high Priests had accused Christ with blasphemie had produced witnesses against him in that cause yea had his owne confession that he was the sonne of God which they tooke for blasphemie yet for this could they not put him to this kind of death seeing the blasphemer by the lawe of God must be stoned not crucified and so had Christ beene if the power of death had beene in the hands of the Iewes as not long before it was but the prouidence of God ouerruleth the matter so as he must be brought before the Romane gouernour and a newe action of treasonable affecting the kingdome be laid against him whence it was that Pilate asked if he were the king of the Iewes and he answered yea vpon which answer he was condemned to the most cruell death that was in vse among the Romanes for of those three kinds of death burning heading and crucifying this last was the most seuere and shamefull to which the chiefe malefactors were sentēced and that Christ was executed as an arch-traytor the inscription on the crosse containing the crime for which hee was condemned plainely sheweth Iesus of Nazareth King of the Iewes that no man could looke vpon or read that writing but he should presently conceiue Christ a malefactor in the highest kinde of treason and rebellion Secondly this kind of death was aunciently prefigured as also foreprophesied it was prefigured by Isaac laid bound vpon the wood and the other sacrifices which all were laid on the wood to bee consumed by fire by the lifting vp of the shoulder of the peace offering Leuit. 7.20 by the shaking of the breast of the same to and fro which as some say signifieth the spreading of our Sauiours hands vpon the crosse but especially by the lifting vp of the brasen serpent in the wildernesse which as Christ saith shadowed his owne lifting vp vpon the crosse Ioh. 3.14 Againe this kind of death was also foreprophesied Psal. 22.17 they peirced or digged my hands and feete it was foretold also by himselfe Matth. 20.19 They shall deliuer him to the Gentiles and they shall mocke him and scourge him and crucifie him and that it was necessarie that this
persons 2. in their inward proprieties as to beget to be begotten and proceede and 3. in their seuerall offices one to another as to send and to be sent these three are one in nature and essence one in power will and one in the act of producing all such actions as without themselues any of them is said to performe Secondly although here is no contrarietie yet here is an order in the working or administration of the person to be obserued for the Father as the first efficient in order raiseth Christ as man by the Sonne 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 workes of redemption they are ascribed vnto the Father especially not because they agree not vnto the other two persoÌ„s but because he 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 Sonne Iesus must be coÌ„ceiued either as making Christ as the Sonne inferiour in power to his Father or as excluding his owne mightie power in raising himselfe for they shewe onely the order of the persons but make no inequalitie in essence or power or will or working Thirdly where the Sonne is said to be raised of the Father it must not be vnderstood of the person of the Sonne but in respect of his nature assumed that is his humanitie Whence obserue that as the former point shewed that Christ was a true man because he was in the state of the dead whence he was raised so this consideration sheweth him to be a true and glorious God and notably concludeth that which the Apostle aimeth at who would hence prooue him to be Lord of all in that by his owne power he raised himselfe from death and so mightily declared himselfe the Sonne of God and Lord of all blessed for euer This is it which maketh him the fit obiect of our faith and if he had not expressed himselfe as well a true and perfect God as a true entire man we ought not to haue beleeued in him we beleeue not then as the Iewes scoffingly say in a crucified God but in a God raising and exalting to glorie by his owne omnipotent power an assumed humane nature euen then when it lay vnder the curse of all the sins that euer haue or shall be committed by the true members of the Church the which thing no power of man or angel nor any created nature could euer turne hand vnto could euer haue stood vnder and much lesse haue swumme out with conquest and victorie neither indeede had he himselfe if there had remained the least sinne of any of the elect to haue beene accounted for wee neede then no other signe to be giuen vs to prooue his dietie but this signe of Ionas and when the Iewes demanded a signe why he tooke such authority vpon him he gaue them no other but sent them hiâ—her destroy this temple and I will reare it in three dayes Ioh. 2.18.19 c. The third point is the raising it selfe wherein 3. points are to be opened 1. the necessitie of Christs rising 2. the manner 3. the fruit or ends of it First it was necessarie that Christ should rise aâ—gaine in three respects 1. For the accomplishment of things foreappointed and foretold it was from all eternitie decreed and appointed by God and therefore it behoued Christ to rise from the dead the third day Luk. 24.46 and it was impossible that he should be held downe of death Act. 2.24 Againe the Scriptures must necessarily be fulfilled all which beat vpon these two points 1. his sufferings 2. the glorie that should followe And more specially all those predictions and types of his resurrection inforced this neâ—essitie Psal. 16.10 Thou wilt not leaue my soule in graue which our Apostle prooueth cannot be meant of Dauid whose bodie sawe corruption but that Dauid spake concerning him Isa. 53.10 when he shall make his soule an offering for sinne he shall see his seede and prolong his dayes Besides his owne prediction of his resurrection must either be fulfilled or he could not haue beene the onely true Prophet of his Church for himselfe had said that the Iewes should slay him and crucifie him but the third day shall hee rise againe Matth. 20.17 and this the high Priests and Pharisies remembred well when they came to Pilate and said Sir we remember that this deceiuer while he was aliue said within three dayes I will rise command therefore that the sepulchre be made sure c. Adde hereunto that all the predictions of his ascension of his triumph and of the last iudgement depended hereupon Further the types which foreshadowed his resurrection must not be frustrate but answered in the truth of them as that of Izaak bound vpon the wood but yet reserued aliue whome his father receiued from the dead after a sort of Sampson escaping the reuenge and malice of his enimies by carrying away the gates wherein he seemed fast shut of the two goates one slaine for sinne the other a scape goat shadowing Christ both slaine for sinne and yet escaping of the two sparrowes the one killed the other let flie and the most expresse of all that of Ionah which Christ himselfe mentioneth Matth. 12.39 and most properly applyeth to this verie purpose 2. It was necessarie in respect of himselfe whether we consider the excellencie of his person or of his office For his person hee was by nature the eternall Sonne of God the Lord of life and glorie and by no better meanes could hee be discerned to be this true and naturall Sonne of God or the resurrection and life then by raising himselfe from death to life by his most glorious power Hence it was that himselfe a little before his death prayed in these words Father glorifie thy Sonne As for his office as he was set out by his Father to be a perpetuall Mediator betweene God and the Church so was hee to be an euerlasting King of glorie of whose kingdome there must be no ende according to that prophesie of Daniel 7.27 The kingdome of the most high is an euerlasting kingdome And according to the oath of the Lord recorded Psal. 89.36 I haue sworne once by my holinesse that I will not faile Dauid his seede shall endure for euer and his throne as the sunne before mee hee shall be established for euermore as the moone and as a faithfull witnesse in the heauen Selah 2. Hee must be also a Preist for euer after the order not after the order of Leui or Aaron but of Melchisedech without beginning or end of daies and this also the Lord had sworne vnto his sonne and could not repent that hee should be a preist for euer wherein the
him the second time if they had seene him rise and so opened the graue that all might see the bodie was gone Thirdly the whole humanitie was raised glorified For 1. his bodie put off all such infirmities and passions as he pleased to make triall of for our sakes that he might be a more merciful high Priest such as are hunger thirst cold wearinesse paine and death it selfe and contrarily put on such excellent qualities as are fit for a glorified bodie such as are agilitie brightnesse incorruption immortalitie and the like But here two rules must be remembred the former that none of these qualities are diuine properties for although the deitie personally inhabiting this humane nature doth adorne it with all perfection of most excellent qualities yet must they still be conceiued as finite and created accidents which destroy not the nature of a bodie they beautifie it but deifie it not they make it not omnipresent nor yet invisible for then should it cease to be a bodie and become a spirit to which onely these can agree The latter rule is that although Iesus Christ rose most glorified yet did he still while he was vpon earth vaile his maiestie and shewed not himselfe in that perfect glorie the degrees of which he was now entred into not onely because he would reserue the full manifestation of it vntill the last iudgement but also in regard of his disciples and faithfull ones that they might be able to discouer the selfe same bodie which they had formerly well knowne and that his surpassing glorie should not hinder or affray them from that further familiar conuerse with him whereby they beeing to be his witnesses might be confirmed and fitted to their testimonie by seeing hearing yea and touching him Hence was it that while he was on earth after his resurrection he would carrie the scars and prints of the speare and nayles that they might put their fingers into them for their better discerning of him Hēce also although he rose naked out of the graue and left the cloathes behind him for that was agreeable to the state of a glorified bodie which standeth no more in neede of cloathing for necessitie nor ornament then Adam did in the state of innocencie yet in respect of their infirmitie to whom he was to appeare he vsed cloathes and although he needed neither meate nor drinke yet for their sakes and ours he ate and drunke as we shall after see Secōdly as for the soule of our blessed Sauiour it was beautified with such a measure of knowledge as excelled all creatures men or angels euen such as was meet for such an head the Godhead reuealing vnto it all things which either it would know or in regard of his glorious office ought to know The like is to be said of righteousnesse holinesse and the rest of his graces wherein he was set so farre aboue all creatures as they all are not able to comprehend them and yet in regard of God all of them finite as his soule it selfe is The third point in this rising of Christ is the fruit or benefits of it which will appeare to be not so many as great if we attentiuely consider either 1. the euills that hereby he hath remooued or 2. the good things he hath procured vnto his people The former is manifest in that hence all the enemies of mans saluation are not onely vtterly subdued but made not onely not formidable and terrible as before but after a sort friendly at least beneficiall vnto beleeuers the which point after wee haue a little cleared we wil proceed to the second sort of benefits hence also accrewing Ioshua in leading the people and putting them in possession of the land of Canaan was in many things a singular type of Iesus Christ As that he beginneth where Moses endeth his calling was confirmed to him by the voice of God himselfe the ende of his calling to guid the people to the promised land of Canaan the destroying and casting out all the enemies that lifted vp hand against them the deuiding of the land according to their tribes and so preparing after a sort to euery one his mansion the establishing of lawes and ordinances to be obserued of all the subiects of that kingdome the peoples acknowledgment of him for their captaine their promise of franke obedience and of subiecting themselues to whatsoeuer hee commanded them In one word the whole historie doth represent our true Ioshua or Iesus who is the accomplisher of all Gods promises concerning the heauenly Canaan and the leader of Gods people to true felicitie but in no one action did this worthy Captaine of the Lords hostes more liuely resemble the truth or true Ioshua then when at one time in one caue hee slewe fiue Kings who beeing deadly enemies against the people of God made out a strong head and vnited their forces to hinder their peaceable possession For our Ioshua or Iesus which is all one went into the graue or caue where hee was buried and there met with and slew fiue mightie Tyrants and came out a most glorious conquerer The names of these fiue Kings were 1. Sinne. 2. Death 3. Hell 4. Satan 5. the World ouer all whom Christ by his powerfull resurrection most gloriously triumphed The first of these enemies is Sinne who had for euer raigned in vs to death and held vs vnder his power if Christ had not broken his power by his resurrection So saith the Apostle If Christ be not risen againe We are yet in our sinnes But it is plaine this enemie is foiled for if the guilt of one sinne had remained vnabolished and Christ had not paied the vttermost farthing he had neuer risen againe But against this wil be obiected that notwithstanding Christs rising we see sinne rule and raigne in the most and hath as much dominion and power as it euer had or can haue and if we looke at the best they haue many sinnefull actions found in their hands plainely arguing that sinne mooueth and stirreth and is not dead in them How say wee then that Christ by his resurrection hath slaine it Answ. We must here obserue a two-fold distinction whereby we shall more easily loose this knot First of persons some are members of his bodie and some yea the most are not some are sheepe but the most are goates some are in communion with him as the science set and growing in the roote but the most are out of fellowship with him and are no otherwise knit vnto him then a science tyed to a tree by a thred I meane by the slender thred of outward profession Now as the head only imparteth of the life sence motion protection light and comfort which it hath to the members of it owne bodie and no other euen so the head of this mysticall bodie quickneth mooueth protecteth enlightneth graceth saueth only such as are in true communion with him for these sheepe only hee giueth his life
for these hee rose againe for these hee spoiled principalities and powers for these hee slew hatred yea not for these only but in these also and in these only As for all the rest hee praieth not for the world namely the wicked of the world hee died much lesse for them his death killed none of their sinnes but they are left in their sinnes and vnto the raigne and damnation of their sinnes without all benefit either of the death of Christ or of his resurrection When we say then that Christ killed sinne we must be vnderstood according to the Scriptures only for and in true beleeuers who only can receiue of his fulnesse The latter distinction concerneth sin wherein wee must consider two things 1. the guilt 2. the corruption of it The whole guilt of sinne is wholly and at once abolished to all beleeuers by meanes of Christ his death and resurrection but not the whole corruption which while they dwell in the bodie will dwell with them yet so as they neither liue in it nor it scarcely liue in them For the former the Apostle asketh this question Rom. 6.2 How can we that are dead to sinne liue in it and hence it is that such as are in communion with Christ are not only said to be dead but buried also with Christ and consequently they leaue their sinnes in his graue euen as Christ himselfe left them there where if they be left there will be a rotting and consuming of them away that they will be euery day lesse then other euen as it is with the bodie that lyeth in the graue and those which remaine yet vnmortified they will be euen as dead carkases lothsome and stinking which aboue all things the godly desire to be couered Now how impossible is it that these should be the practises of such as liue in sinne Nay I say more that all the corruption of sinne left in the godly can scarcely be said to liue in them I graunt indeede some moouing and stirring of it in them but it is such a motion as is in a beast which hath the throat cut it strugleth and striueth in letting life goe but the beast is killed and the vncleane issues of sinne in the godly which indeed are many are like such issues which come from a dead man and are a very parting from them rather then any argument of the life of sin or of any delight in them This is that which the Apostle aimeth at Rom. 6.7 Hee that is dead is freed from sinne as the theefe once hanged stealeth no more so sinne once dead and executed in Christ liueth no more in state or strength the sinewes of this giant are cut and what strength of motion can be in it In a word it is in beleeuers but dying sinne sinne destroied the whole hoast of sinne is discomfited though some stragglers of the armie wander here and there as rebells in another mans dominions The second enemie is death which entred into the world by sinne and went ouer all men in that all men had sinned and standeth in full force and state by sinne whersoeuer it raigneth Now Christ by remoouing the cause hath also remooued the effect for sinne beeing slaine death is also swallowed vp in victorie he hath made his word good O death I will be thy death who although he be the last enemie that shall be fully destroyed yet hath he disarmed him taken away his dart and sting from him and so spoyled him as he hath left him nothing to harme the elect withall The third enemie is hell the gates of which was set wide open by sinne for In the day thou sinnest thou shalt die the death namely the second death as well as the former But Iesus Christ by discending into hell and suffering the sorrowes of the second death loosed the same from himselfe and all such as shall beleeue in his name vnto the worlds ende Reu. 1.18 I was dead but am aliue for euermore Amen and I haue the keyes of hell and death which phrase seemeth to be borrowed from great commanders and conquerours who hauing wonne and entred any citie presently haue the keyes deliuered vnto them in token of that regiment and authoritie which now of right belongeth vnto them and plainely importeth that howsoeuer Christ was once dead yet by his death he hath vanquished hel and death and so hath obtained full power and command ouer them both The fourth enemie is Satan the arch enemie of mankind most malitious beeing a manslayer from the beginning and most powerfull beeing the Prince yea the God of this world yet hath the victorious lyon of the tribe of Iudah put to flight this roaring lyon whose rage and malice made him bold to set vpon the Sonne of God himselfe that so he might worke his owne ruine and ouerthrowe How Christ avoided his sundrie fierce assaults and temptations in the wildernes broke his power and forces by his powerfull dispossessing and casting him out of men and women trode vpon his necke by the power of his death and resurrection we might at large out of the Euangelists shewe but that wee haue spent some time alreadie in this argument so as now the gates of hell can neuer preuaile against the faith of the godly the seede of the woman hath broken the serpents head the strong man is cast out by a stronger then he the spoyler is spoyled and lead in triumph by him that appeared for this ende to destroy the workes of the deuill who hath this tyrant also in chaines reserued for the blackenesse of darkenesse for euer The last enemie but not the least in strength is the world Satans seruant and armour-bearer which by all the power and pollicie it could vse could not keepe Christ downe in the graue but he rose againe notwithstanding all the opposition of it this is that our Sauiour professeth of himselfe a little before his death Be of good comfort for I haue ouercome the world As if he had said trouble not your hearts although you haue all the strength and malice of the wicked world against you all which shall be no more able to preiudice your saluation or hinder your glorie then myne owne who haue ouercome it so as you fight against a conquered enemie By all this that hath beene said that of the Apostle appeareth to bee true that he hath subdued all things vnto himselfe and hath put all his enemies vnder his feet that none nor all of them can separate vs from God or Christ or our saluation purchased and preserued for vs by him Now we are to see in the next place that Christ by his resurrection hath not onely spoyled these enemies for vs but that he hath made them all after a sort friendly vnto vs that whereas they desire still indeede and seeme to wound vs they doe nothing else but heale vs. 1. For sinne that nowe serueth to humble Gods children and
is hee that commeth in the name of the Lord. As if hee had said from henceforth namely after you haue crucified mee yee shall not see mee till the end of the world when I shall come againe which comming some few of you namely that are elect shall gratulate vnto mee and say blessed is hee which commeth in the name of the Lord. And perhappes as some interpret it all you who now reiect mee as a vile person wil then but too late and to no profit of your owne either by force or in imitation of the godly acknowledge mee the blessed that commeth in the name of the Lord and to this also maketh that Math. 26.64 where giuing a reason of his confession to Pilat that he was the Christ the Sonne of God hee telleth them that they shall hereafter see the Sonne of man but not before hee be sitting at the right hand of the power of God and comming in the cloudes of heauen 6. It appeareth that many more of the Iewes were more convinced in their consciences and pricked in their hearts for crucifying the Lord of glorie by the preaching and ministerie of the Apostles then they would haue beene by the sight of Christ himselfe In the second fourth fifth and seauenth Chapters of the Acts it euidently appeareth how by the Apostles direct dealing against their sinnes many thousands were conuerted at some one sermons and how many were daitly added vnto the Church whose faith was farre more sound in that they attained the blessing which Christ pronounced vpon those that beleeued and yet had not seene All which teacheth vs that in matter of diuinitie we must alwaies subscribe to Gods wisedome shutting vp our owne eyes If wee haue a word to beleeue any thing or to doe any thing although our reason bee vtterly against it though custome though example yet must we followe our direction esteeming the word as our pillar of the cloud by day and our pillar of fire by night to guide all our motions while we are wandring in the wildernesse of this world and euen till we attaine the rest which is prepared for the people of God But vnto the witnesses chosen before of God We reade of many and sundrie sorts of witnesses of Christ his resurrection and therefore it is worth inquirie which of them are here to be vnderstood 1. There was a diuine witnes of the Angels Luk. 24.6 Why seeke yee the liuing among the dead he is not here but is risen Secondly there was a reall witnesse of the Saints that rose againe with him and appeared to many to the ende that they might testifie of his resurrection which wee doubt not but they did both by their appearing and by word of mouth also Thirdly there was a forced testimonie of the souldiers Matth. 28.11 They came into the citie and told all things that were done whos 's first report was a maine proofe of the truth of the thing howsoeuer after they were hired to turne their tongues Fourthly there was the witnesse of the disciples and followers of Christ and this was either priuate or publike The priuate witnesse was of many priuate Christians not onely men but women also who followed Christ who also were by Christ vouchsafed to be the first preachers of it euen vnto the Apostles themselues as we read of Marie Magdalen Marie the mother of Ioses Salome Ioanna and diuerse others Such was the tesâ—â—monie of the two disciples who went betweene Ierusalem and Emaus to whom Christ made himselfe knowne the verie day of his resurrection and yet were no Apostles Thus were many other priuate Christians vndoubted witnesses of the resurrection who no doubt sawe and heard him in many of his apparitions as well as the Apostles themselues in so much as Paul saith that hee was seene of more then fiue hundreth brethren at once But the text is not meant of any of these sorts but restraineth it selfe to the publicke witnesses euen the twelue Apostles who were to carrie the tydings of this with the other Articles of Christian faith throughout the whole world For 1. these witnesses are said to be chosen of God which word is borrowed from the elections of men who were set apart to their seuerall offices by laâ—ing on of mens hands vpon them euen so God laid his hands on these that is Christ immediately by his owne voice called these to be witnesses vnto him which was one of the priuiledges of the Apostles 2. The Apostle in the words expresseth himselfe by limiting them to themselues to vs namely Apostles who eate and drunke with him not only who before his death liued as it were at bed and board with him but after he rose from the dead that wee might not be deceiued in our witnesse of him 3. To vs whom he commanded to preach and testifie namely to the whole world these things together with his comming againe to iudgement Now for the further clearing of this publike witnesse of the Apostles wee will consider three things 1. That these twelue were appointed by Christ himselfe to this witnesse which the Apostle Peter plainly concludeth Act. 1.22 where speaking of one to be elected into Iudas his roome he saith he must be chosen of one of them which haue companied with vs all the time that the Lord Iesus was conversant among vs beginning at the baptisme of Iohn vnto the day that he was taken vp implying that whosoeuer was not thus qualified he was not fit to be made such a publike witnesse with them of his resurrection because to the making of an Apostle was necessarie either an ordinarie conuerse with Christ vpon earth or els an extraordinarie sight of him in heauen by which latter Paul who made an honourable accesse to that number proued himselfe an Apostle The second thing is how they were furnished to this witnesses and this was sundrie wayes 1. by their senses they ate and drunke with him that is were in a familiar sort conuersant with him after he rose againe 2. by word of mouth he gaue them charge and commandement to doe it of both which we are to speake in the text 3. by a Sacrament or signe of breathing vpon 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 vnderstandings and made them able to conceiue the Scriptures and vnfold all the mysteries therein so farre as was behoouefull for the Church 5. by bestowing sundrie other great gifts vpon them sending the holy Ghost vpon them in the likenesse of fiery tongues whereby they receiued the gift of toÌ„gues the gift of miracles of casting out Deuills of healing the sicke by imposition of hands of preseruing from poyson and deadly things of the apostolicall rodde whereby death it selfe was at the command of their word either to take place as in Ananias and Saphira both strucke dead with the word of
or heard with their eares which he is sure so to be if it be contained in their writings Hereof the Euangelist Iohn giueth a notable president The word saith hee was made flesh here was a great mysterie and a maine principle of saluation but how knoweth he it is he sure of it yea that he is and therefore addeth we sawe the glorie of it Againe it were to be wished that hearers would take vp their dutie which is in reuerent manner to come to their teachers in things doubtfully deliuered and aske the question I beseech you tell me which of the Apostles heard or sawe this from Christ which you haue taught vs that I may beleeue it for they deliuered nothing else To which rule would Ministers and people frame themselues it would bring the Scriptures into request which for most part are least set by in many sermons it would make men more carefull of their doctrine and thrust out an infinite deale of trash and foolish conceits of froathie braines which make it a cheife part of their â—eputation to see with any eies saue the Apostles and speak with any tongues saue theirs by which meanes it commeth to passe that Gods owne voice is least heard in Gods house in Gods businesse and among Gods people 3. Hence note also what meane and weake men did the Lord choose to be his witnesses to all the world not great Rabbyes not rich not worldly wise who are not so expedite and readie neither to preach nor receiue the Gospell but poore simple and meane men For these reasons 1. that the conuersion of men might not be ascribed to eloquence arts power or wisedome of the world but this treasure is put in earthen vessels that all the power and glorie of the worke may redound to God who commonly in weake and foolish things putteth forth his admirable strength and wisedome 2. That there may be held a difference betweene Ciuill and Ecclesiasticall power the one is outwardly glorious and stately the other meane and lowely the ministerie which euer brought most men to God was least pompous which came the neerest to the simplicitie of Christ and his Apostles and on which the sunne of the world for most part as little shineth as it did on Christ himselfe and his Apostles 3. It made more for the glorie of Christ and his Apostles of Christ in that hee chooseth illiterate and vnlearned persons and presently maketh them wise learned and intelligent able by the wisedome of God to put to silence the most learned and exercised aduersaries they can meete withall Earthly Kings and Princes not beeing able to giue such gifâ—s are forced to advance such as are wise and experienced alreadie and set ouer their busines the wisest most learned and most noble that they can finde Christ neede choose none such but honoureth himselfe in choosing foolish and ignoble things to make them wise and noble and euerie way fitted to his worke Againe herein he honoureth also his instruments who beeing in themselues meane and contemptible yet vpon their calling receiued such a portion of the spirit as that they droue the wisest and most learned into admiration and daunted the greatest and most powerfull when they sawe that no power or glorie of this world could draw or hinder them from the execution of that office to which they were deputed Hence was it that the wise and mightie seeing the freedome and wisedome of Peter and Iohn in speaking knowing them to be vnlearned men they wondred and knew they had beene with Iesus and seeing the man standing with them which had beene healed they had nothing to say against them How great glorie wonne Christ hereby to himselfe and his seruants 4. By this choise of his he putteth a plaine difference betweene his kingdome and the kingdome of Antichrist His kingdome vpholdeth the truth of God which is strong of it selfe and well fenced by the power strength of God watching ouer it and needeth not the arme of mans wisedome or humane power to leaâ—e vpon but if it get simple and plaine men to carrie it through the world it disperseth it selfe as the light twelue naked and vnlearned men shal be inough to ouercome all the power and wisedome that the world can make against it But the kingdome of Antichrist maintaining nothing but fables and lyes needeth all the colours that wit and learning can deuise and all the power and tyranny in the world to maintaine it false doctrine can neuer stand of it selfe if it haue not the two legges of humane pollicie and power to stand vpon And what other is it that for these many yeares especially since the light of the Gospel was by the mercy of God restored to these parts of Europe hath vndershoared that tottering kingdome but a flourish of wise learned prudent and holy Fathers the profound pollycies equiuocating trickes and acute sophistrie of their Iesuites the cunning practises powder plots hellish attempts of their Priests and Disciples against Kings and Kingdomes whose power they cannot command the base insinuations and flatterie on the one side and false feares and treacherie on the other whereby they hold fast vnto them sundrie other great powers and kings of the earth to which adde the insatiable thirst of monie and their base trickes to lay false fingers and purloine goods and lands which they heape and laie together as the sand of the sea you may take a vew of the maine props of that kingdome It must haue the wit of men the sword of Princes the strength of armes the support of wealth and euery way a glorious outward estate else downe must it needs fall like Dagon before the Arke Christs kingdome hath none of these needeth none of these and yet it propagateth it selfe and preuaileth daily and so shall doe whilest this Antechristian kingdome beeing now in a consumption alreadie by the breath of his mouth shall be vtterly abolished by the brightnes of his comming 4. In that the Apostles were chosen witnesses of God it is a notable proofe of Christ his resurrection which is the Apostles owne vse for it Christ be not risen we are saith hee prooued false witnesses but that cannot be for the former reasons and therefore hee is surely risen The like deduction may be vsed for the confirmation of any other Article of faith deliuered by them wherein they are no lesse true witnesses then in this of Christs resurrection Who eate and drunke with him after hee arose from the dead In these words the Apostle Peter vseth another argument of demonstratiue force to prooue Christ his resurrection who both before his death and after did manifest himselfe to be both God man by two sorts of actions 1. Such as were miraculous and extraordinarie an instance where of after his resurrection we haue formerly mentioned Ioh. 21.11 in the miraculous lading of the net with fishes 2. Such as were more ordinarie and familiar such as in
commission and commandement to his Apostles to become Preachers witnesses as of other points so especially of this that howsoeuer he was adiudged to death according to that iudgement executed and laid as one foyled by death for the space of three dayes yet he is now gloriously raised againe and appointed of God the Iudge of all that euer haue liued doe or shall liue to the end of the world In the verse wee haue three things to be handled 1. that preaching is a reuerent and necessarie ordinance of Christ himselfe And he commanded vs to preach vnto the people and to testifie 2. The obiect of this ordinance or what we must preach namely Christ that hee is c. 3. What particular doctrine concerning Christ must more especially be preached that he is ordeined of God a iudge of quicke and dead In the first of these are two branches to be cleared 1. That preaching is the ordinance of Christ. 2. The necessitie which will easily be deduced from the former That Christ instituted this holy ordinance is plaine Matth. 28.19 Goe preach to all nations baptising them c. the which commission that it was extended beyond their persons to such as should in after ages succeed them appeareth by his last words and behold I am with you to the end of the world And that the ordinarie teachers are no lesse the gift of Christ then the Apostles themselues is as plaine Ephes. 4.11 he therefore gaue some to be Apostles some Prophets some Euangelists some Pastors and some Teachers Neither must this trouble vs that both in this place alleadged as also in some other it is attributed to the Father to send and giue Pastors according to his owne heart and sometime to the holy Ghost Act. 20.28 Take heede to your selues and the flocke ouer which the holy Ghost hath made you ouerseers 1. Cor. 12.11 and all these things worketh euen the selfe same spirit distributing to euery man seuerally euen as he wil For 1. all these externall workes are common to all the three persons and where any one of them are named in any action done without themselues no one of them is excluded but all the three must be included 2. The diuinitie of Christ is not obscurely prooued in that the same glorious actions of the Father and the holy Ghost are ascribed also vnto him as from heauen whither he ascended to giue seuerall gifts for the worke of the ministerie 3. That wee might better instruct our selues in their seuerall order and manner of working the selfe same action for the Father is the fountaine and the first author of all these gifts the Sonne properly is the distributer and giuer for the Father worketh all in vs by the Sonne and both of them by the communication of the blessed spirit euen as the sunne by his beames sendeth light and heat vnto the inferiour creatures Obiect But this ordinance of preaching seemeth not to be Christs because it was long before his incarnation and nowe remaineth after his ascention when he cannot call men as he called the Apostles while hee was on earth Answ. The Ministrie of the Gospel in the proper acception of it hath two things to be considered First the beeing of it Secondly the vertue and efficacie of it The beeing of it as it was the Ministerie of the new Testament wherein glad tydings were published to all nations was temporarie beginning in the time of Christ and shall haue end with the world yet can it be called no new doctrine because the summe and substance of it was though more obscurely deliuered to Adam and the Fathers of the old Testament But if we consider the vertue and efficacie of it it is an eternall Gospel during from the beginning of the world to all eternitie Now therefore will it not follow that because it was before his incarnation it was not his but rather therefore it was his who was before Abraham was the cheife Prophet of his Church that raised according to the seuerall ages of his Church such men as were fit either more obscurely as before his comming when rather some Evangelicall promises of things to come were preached then the Gospel it selfe or else more manifestly to preach and open the misteries of the kingdome of God And this latter kind of preaching was not before his incarnation neither was it fully setled before hee ascended into heauen and from thence gaue gifts to men that thereby hee might shew himselfe a carefull head and gouernour of his Church euen then when hee was set downe at the right hand of his Father It is true indeed that before Christs suffring he called his Apostles instructed and furnished them with many gifts of the spirit yea and these gifts were increased very much after his resurrection whereby they were more confirmed in their Apostleship and although they did before Christs death exercise the office of Apostleship in Iudea amongst the lost sheepe of the house of Israel yet had they not receiued that fulnesse of the spirit and power from aboue which was necessarie to Apostles before they had receiued in visible forme of fierie tongues the spirit in abundant measure whereby they were before all the people of the world after a sort solemnly inaugurated and confirmed to be the Apostles of Iesus Christ neither had they till after Christs resurrection receiued this commandement of which our Apostle speaketh To preach to all nations and to euery creature vnder heauen the practise of which commandement they tooke vp after that they hauing staied at Ierusalem for the promise the spirit came vpon them and they were endued with power from on high As for the second branch of the obiection that because ordinarie Pastors and teachers are not immediatly called by Christ beeing now in heauen therefore they are not ordained by him it is false for of the Pastors and elders of Ephesus is said that the holy Ghost made them ouer seers and Paul accounteth Apollos ordained by Christ as well as himselfe 1. Cor. 3.5 What is Paul and who is Apollos but the Ministers by whom yee beleeue and as the Lord gaue to euery man only the difference must be obserued in their calling both are called of Christ but the Apostle by himselfe immediatly not by men the ordinarie Pastor called of him by the Ministerie of man I call it a Ministrie because the whole power and authoritie of the Church in calling Ministers is but a seruice vnto Christ approouing declaring and testifying to the Church those whom Christ hath called And therefore both before his incarnation a long time and after his ascension also the exhortation which was enforced vpon beleeuers turne in this tenor to day if yee heare his voice harden not your hearts Whence we conclude that his voice hath ouer sounded in the Church and so shall doe in the ministrie of his seruants vntill his comming againe to iudgement hee that heareth them heareth him
examining of our selues and this is when we search and fanne our selues when we sift the secret corners of our hearts and enquire narrowly and without partiallitie What haue I done that looke as the Kings Attornie sifteth out and exaggerateth euery circumstance of the crime against a Traytor at the barre to make his offence as foule as can be so should we become the King of heauen his attournie against our selues not lessning or mincing and much lesse excusing hiding or defending any sinne but labour to see our sinne in euery circumstance and make it as vile as we can that our hearts may be convinced and beaten downe in the sence of our miserie For this purpose lay thy life and euery particular action of it to the law of God that as a straight line will shew thee all thy crookednesse and fetch thee in by such circumstances as whereby thou shalt not content thy selfe with a confession in grosse that thou art a sinner but shalt confesse thy sinne to be out of measure sinnefull But many a Christian is like a desperate bankcrupt who beeing afraid to looke into his reckonings goeth on till hee be clapt vp in prison and at length they see there was no heauenly husbandrie in all this Thirdly In confessing our sinne and pleading guiltie this is the couenant that whereas hee that hideth his sinne shall not prosper hee that confesseth shall find mercie Psal. 32.4 I said I will confesse my iniquitie and thou forgauest mee the punishment of my sinne It is too neere ioyned to our natures to hide our sinne with Adam and concâ—ile it in our bosome or else to summe vp all in a word without speciall greefe for any speciall sinne and herein they thinke they haue peace which is but vnfeelingnesse But those that belong to God he bringeth them to sound humiliation hee maketh them sicke in smiting them and setteth their sinnes in order before them like a bill of parcells to the breaking of their hearts and the vtter acknowledgement of themselues to be miserable bankâ—rupts For this purpose he maketh their owne consciences also to be iudges of their actions pronouncing sentence of guiltinesse and death against themselues As Dauid Against thee against thee haue I sinned and againe I am the man and againe I haue done very foolishly but these sheepe what haue they done The penitent theefe thus iudgeth himselfe we are righteously here To conclude this point hee was neuer truly humbled nor euer aright iudged himselfe that is more ashamed to confesse then to commit sinne Fourthly After pleading guiltie in pleading for pardon as for life and death and as the poore malefactor condemned to die cries for mercie and all his hope and longing is for a pardon euen so this is noted to be the practise of the Church Hos. 14.2.3 Oh Israel returne vnto the Lord thy God for thou hast fallen by thine iniquitie Take vnto you words and turne to the Lord and say vnto him Take away all iniquitie and receiue vs gratiously And which of the Saints haue not placed all their happinesse in the pardon of sinne or haue not preferred the shining of Gods countenance vpon them aboue all the outward happines that the earth affoardeth Now in the seeking and suing for pardon because God will not heare him that regardeth wickednesse in his heart for wicked Esau shall find no repentance nor fauour with teares therefore thou must forthwith cease to doe euill as beeing ashamed of it and learne to doe well laie lawes vpon thy selfe be most seuere against thy selfe in the things wherein thou hast displeased thy God watch diligently ouer those corruptions which haue most foyled thee this is the way both to make and preserue thy peace Bring thy selfe then with feare and trembling before Gods righteous iudgement accuse thy selfe and bewaile thy sinnes be not ashamed to confesse but to commit them againe be so farre from purposing any wickednesse in thy heart as rather thou be strongly armed with full purpose against it And thus remembring thy sinnes God will forget them thus writing them deepe in thine owne bookes God will blot them out of his Thus if thou hide them not but cast them out of thy heart and life hee will hide them for euer and cast them vtterly out of his sight so that if thou canst thus iudge thy selfe aforehand thou shalt neuer be iudged of the Lord. Vers. 43. To him giue all the Prophets witnesse that through his name all that beleeue in him shall receiue remission of sinnes The Apostle Peter although he hath sufficiently prooued whatsoeuer he hath formerly deliuered concerning the doctrine and miracles life and death resurrection and ascention and the comming of Christ againe vnto iudgement yet as though no proofe could be too much or as if he could not satisfie himselfe in enforcing this holy doctrine and binding it vpon the consciences of his hearers he shutteth vp his sermon in this verse with an other assured testimonie aboue all exception drawn from all the Prophets who all consent and conspire with the Apostles in all their doctrine concerning him the summe and maine end of all which is that through beleeuing in his name the elect should receiue remission of sinnes which is the summe and effect of this verse Where first may be asked why doth the Apostle induce so many testimonies one in the necke of another In the answer where of we shall see that none of them are needelesse or superfluous For 1. all the points of Christian religion are aboue and against corrupt nature as appeareth in the heathen who still esteemed the preaching of Christ foolishnesse and in the Athenians who when they heard Paul preaching of the iudgment day and Christs resurrection from the dead they mocked him The hardened Iewes at this day on whom the wrath of God is come to the vttermost doe the like and well it were for many if professed Christians in the midst of such a light made more reckoning of our painfull preaching of Christ who teach the same points then some of the former which were they so slight matters as most account them what neede they be so enforced We are therefore hence fitly enformed both to make more high account of such great mysteries which the spirit of God is so carefull to commend vnto vs as also to bewayle the infidelitie of our hearts that neede so much working vpon them to entertaine such necessarie truthes as these bee 2. Because although he was an Apostle yet would he shewe his care that in all his sermon he taught nothing of his owne which the Prophets had not formerly taught Which teacheth all ministers much more to beware least in any of their sermons they broach such doctrine or bring in such stuffe of which they cannot prooue the Prophets and Apostles to be patrons and publishers For this was the commandement of the Apostles that we teach no other doctrine neither contrary
the merit of Christ both which appeare in the former resemblance which compareth sinnes to debts wherein God is compared to a creditor man to a debter the law to the bill or bond which bindeth man to God 1. to obedience 2. in default of that to punishment so as here is nothing but either satisfaction or to goe to prison Now we beeing banquerupts by our fall and of such broken estate as we are not able to pay one farthing neither of the principall nor the forfeiture the mercie of our creditor steppeth in who himselfe procureth vs a suretie both able and willing to discharge our whole debt and the forfeit as wel as the principall that is Iesus Christ who by his obedience actiue and passiue hath made a full discharge and sufficient satisfaction for the sinnes of all the beleeuers in the world the which beeing accepted of his father in full paiment he further imputeth not to vs our sinnes but couereth them casteth them all behind his backe and into the bottome of the sea as things which he will neuer remember more Thus they become as though they had neuer been and wee accounted as innocent as if wee had neuer fallen from our first estate of innocencie From this wee learne how to conceiue that place and the like where it is said that the blood of Iesus Christ cleanseth vs from all sinne wherein not the action of remission which is proper to the deitie is ascribed to the blood of Christ but onely the cause of remission is signified for which God the Father remitteth sinnes and that is the blood of Christ including his whole obedience and the merit of it which is a iust price and pacification of his father Eph. 1.7 In whome wee haue redemption through his blood euen the remission of sinnes 3. I adde that the Lord doth acquit beleeuers from the guilt and punishment of all their sinnes for as where the debt is once paid the whole obligation is void and there remaineth no more satisfaction to be made so where the Lord forgiueth a debt once he thenceforth acquitteth the debtor and is farre from requiring any newe satisfaction This will not stand with the iustice of God to exact the satisfaction of one debt twise once in our suretie another time in our selues It will not stand with the glorie of God with whom is plentifull redemption It will not stand with the honour of Christ to worke out with all his obedience but an halfe redemption which would argue but halfe a satisfaction It will not stand with the price of his blood nor worthinesse of his death not fully to satisfie the whole iustice of his father It will not stand with the faith of our prayer for remission of sinnes for if our whole debt be not forgiuen but some satisfaction remaineth for vs to performe to beleeue remission of sinnes were no faith but a vaine opinion and fancie nor with our peace with God if his wrath bee not yet fully satisfied Nay it will not stand with right reason for is it reason that he that oweth nothing to a man should be forced to make a satisfaction where nothing is due but where the debt is remitted nothing is due nothing is owing the debter is freed and the whole obligation cancelled Who seeth not therfore by all this what a wicked and detestable deuise it is of the schoolemen and defended by all the Papists at this day to affirme that onely the fault of mortall sinnes is remitted by Christ but not the punishment or satisfaction the which beeing as they say by the grace of God changed from eternall to temporarie remaineth to be born either here in this life or in purgatorie till Gods iustice be fully satisfied and the vttermost farthing be paid Vpon this string hang their indulgences pardons masses pilgrimages and the whole body of their troumperie deuised to make a prey of the world a great part of which beeing the cunningest theiues in all the world they haue by such crafâ—tie and fraudulent conveyances gotten into their hands And least they should want all coulour they alleadge the example of Dauid 2. Sam. 12.13 Whose sinne the Lord put away and yet the child borne to him must surely die and againe though the sinnes of the godly be pardoned yet death which is the punishment of originall sinne remaineth I answer 1. that Dauids sinne and punishment were both remitted for so said the Prophet Thou shalt not die 2. we must distinguish betweene punishments of sinne whereby Gods iustice is satisfied and chastening of sinne with a fatherly rod. The former are alwaies remitted with the sinne not alwaies the latter by the former the Lord reuengeth the sinnes of men by the latter he correcteth The former can onely be borne away by Christ the latter cannot be borne off by any masses or indulgences but are wholesomely dispensed and disposed by God to his dearest childreÌ„ for their good Of this latter kind was the death of Dauids child not properly for his sinne but that in the deed doing hee had caused the enemies of God to blaspheme Of this kind was the sentence against Moses and Aaron whose sinne of not glorifiyng God at the waters of strife was pardoned and yet they must not enter into the land of promise they were corrected with roddes of men not punished in proper speach both that others with theÌ„selues might be more carefull not to offend in the like kind as also that beeing depriued of the earthly Canaan they might more studiously seeke for the heauenly The like is to be said of the Corinths of whome Bellarmine saith that they were reconciled to God and yet diuerse of them were stricken with death for vnworthy receiuing of the Sacrament As for the example of the Israelites Num. 14.20 whose sinne of murmuring God is said to forgiue at Moses prayer yet they must all for this sinne die in the wildernesse The answer is that Moses did not pray that God would absolutely and for euer pardon their sinne nor that the Lord would abstaine from all iudgement and punishment of that sinne but that now at this present time he would be pleased to appease his great anger so iustly conceived and desist from that great iudgement of the vtter destroying of them threatned v. 12. as may appeare both by the arguments vsed by him as by that he expressely noteth the manner of this forgiuenesse ver 19. as thou hast forgiuen this people euen from Egypt till now and forgiue them euen according as thou hast spoken ver 17. but how the Lord had after they came out of Egypt forgiuen them appeareth Exod. 32.35 when they had made a calfe and the Lord wished Moses to let him alone that he might consume them yet by Moses intercession the Lord did not consume theÌ„ but plagued them with a great plague and destruction and yet the holy man prayeth hee would forgiue them as
hee had done from Egypt till nowe And what was it the Lord had said which Moses taketh hold on namely in verse 34. of that 32. of Exod. Goe nowe bring the people vnto the place which I commanded thee behold myne Angel shall goe before thee but yet in the day of my visitation I will visit their sinne vpon them So as this place rightly interpreted yeeldeth no patronage to any such Popish and wicked collection Further for the second obiection that death remaineth though the sinne be pardoned I answer it remaineth not as any satisfaction to the iustice of God to beleeuers nor as a punishment of sinne to such as haue their sinnes remitted but it hath lost his sting which is the guilt of sinne is become a remedie rather then a punishment Phisicke rather then poison an end of their misery and an entrance into a better life So as it still abideth firme against all such detestable deuises of Poperie that remission of sinnes carrieth with it the remoouall of all the guilt and punishment of sinne to such as haue their parts in the same And it is lastly to be obserued in this description that I say the guilt and punishment of all sinne is taken away for if any be not remitted they be either greater sinnes or lesser to remit the lesser and not the greater what were wee the better how could our saluation be effected or perfected how could grace be euery way grace or doe we pray for remission of lesser and not of greater also seeing our selues must forgiue our brethren not only lesser offences but euen the greatest Again to remit the greater and retaine the lesser were to say that the Lord is either not so able or so willing to forgiue lesser sinnes as greater Shall a man frankly forgiue a debt of thousands of pounds and will hee not forgiue also to the same partie a few pence The Popish Church confidently auouch that many sinnes need no remission as concupiscence which they say is not properly a sinne albeit indeed it is the mother sinne of all And all the heape of their veniall sinnes which they say are not against but besides the commandement because they are not attended vnto or deliberatly done with full câ—ensent of reason because they cannot hinder the habit of vertue but the act of it and that a verie little nor turne vs from our end but hinder so much as it is our progresse vnto it and because they though themselues displease God yet they make not God displeased with the partie committing them for they can stand with grace and haue not properly and simply the reason and respect of sinne or offence therefore are they not to be punished with eternall but only temporarie punishment These need not the blood of Christ nor grace nor confession in particular nor absolution nor any new habit of charitie but these are easily wiped away with a little holy water or any meritorious worke or by the Sacraments receiued or by generall confession or by a small humiliation as knocking the brest fasting almes the Lords prayer an ave Maria or by entring into a consecrated Church or by a Bishops blessing or if all these helpe but a little presently after death they are all consumed in the fire of purgatorie Oh horrible blasphemies derogatorie to the blood of Christ which purgeth vs from all sinne and to the truth of the Scriptures which teach vs that when we had nothing to paie our Master forgaue vs our whole debt But I haue followed them to farre were it not that the discouerie of their impieties may bring some profit to such as are not so well acquainted or exercised in their writings Thus much of the description of this Grace The second thing propounded is what it is to receiue remission of sinnes which because it implieth a gift or oblation therefore we must know that pardon of sinne is offred generally to all in the word of grace publickly preached and conferred vnto beleeuers not only in the beginning of their conuersion but through their whole life Now to receiue this remission is when a capable that is a contrite heart by faith which is an hand taking in receiueth Christ and all his benefits among which remission of sinnes is the cheefe preached and published in the Gospel And this it doth on this manner 1. Vpon a touch of sinne and sence that without this gratious pardon there is nothing but certaine perdition the heart beaten downe beginneth seriously to meditate of the promise of mercie in Christ and of the meanes of deliuerance from this wofull estate 2. It desireth to beleeue and wisheth that mercie to belong to it selfe it sendeth groanes to God it hopeth for pardon and weakly applieth the generall promises of grace 3. After such desires and grones of the heart the Lord most gratiously answereth by his spirit and by little and little setleth and quietteth the heart perswading it that Christ himselfe and consequently reconciliation with God doth indeed belong vnto him so as hee resteth in that assurance Thus the Lord will not only giue vs mercie but letteth vs know that hee doth so that our ioy and peace and boldnes in him might be more full Thirdly the persons receiuing this remission are all beleeuers Whosoeuer beleeue in his name whose faith intitles them to the maine promise of life and all other depending thereupon they must beleeue in his name For 1. there is no other name to be saued by In him alone is the matter of our saluation seeing remission is obtained by his blood Ephes. 1.7 2. Hee alone is God and man both which natures are necessarie to our suertie by the former he hath power by the latter a right to vs not only more generall of proprietie as the Father and holy Ghost also haue but more speciall of propinquitie beeing our brother and first borne of our family the next of our kinred and therefore of right belongeth to him to recouer our weake estate as was figured in that law Levit. 25.25 If thy brother be impouerished and sell his possession then his redeemer shall come euen his neere kinsman and buy out that which his brother sould 3. Hee only was deputed of God to deriue life and grace into vs as the head into the members and therefore most meete it is that whosouer would sucke and draw of his fulnesse should beleeue in his name Now from these words wee learne two instructions 1. What is the cheife thing which euery Christian must striue to obtaine while hee liueth in this world namely remission of sinnes 2. What is his estate and condition that hath attained it For the first it is grounded in the text because howsoeuer remission of sins is here only named yet in it are included al the other gracious mercies of God not only all deliuerances and freedome from the euills and punishments that attend vpon sinne but euen all our
redemption and saluation with the meanes of it and blessings accompanying the same And indeed this is the summe or epitome of all Gods mercie in which the Lord crowneth his Saints with compassion a mercie which reacheth vp to heauen and draweth them out of the most miserable thing in all the world which is to lie vnder the curse and danger of sinne and consequently vnder the endles displeasure of the Almightie Which point beeing euen as the one thing necessarie to be knowne and attained I will stand a little longer vpon it hoping to spend my time well in setting downe these fiue points 1. the necessitie of remission of sinnes 2. the benefits of it 3. the Lettes of it 4. the helpes to it 5. the companions of it by which as by so many notes we may know we haue it and so we will adde the vse of the whole doctrine First the necessitie of it will appeare if we consider 1. the multitude and abundance of our sins which are to be remitted beeing for number as our haires and as the sand of the sea which is numberlesse which cannot be other seeing we drinke in sinne as the fish doth water that is incessantly for the fish ceasing to drinke in water ceaseth to liue neither can we cease to sinne till we cease to liue Nay seeing our very best actions hold no correspondence with the law of God and in strickt iustice are no better then so many sinnes this consideration exceedingly multiplieth our sinnes in that not only in fayling in but in doing of our duties we sinne incessantly against our God 2. If we looke vpon the danger of sinne we shall better see the necessitie of remission It is a filthie leprosie which infecteth the bodie and soule the thoughts speaches and actions it maketh a man a loathsome creature in the eyes of God it maketh God our enemie who is the fountaine of life and whose lightsome countenance is better then life yea it maketh God depart from his creature and destroie the workes of his owne fingers it layeth the sinner open and naked to all the wrath of God to all the curses of the law in this life and in the life to come It setteth him as a bute against whom the Lord in anger shooteth out of his quiuer all the arrowes of his displeasure It is the only thing which vnremitted maketh the sinner absolutely vnhappie and euery way most accursed Neither doth the whole heape of sinne only make the sinner so miserable but any one sinne euen the least vnpardoned would for euer hold the sinner vnder perdition And more all the men that euer were or shall be in the world were neuer able to rise from vnder the burthen of one sinne if it were imputed vnto them and yet the most of the world see no part of this danger of sinne and therefore no such necessitie of the remission of it 3. Consider thy owne insufficiencie if thou hadst the strength and power of all men and Angels to satisfie for the least sinne and if we cannot satisfie for any what remaineth but a fearefull perdition from the Lord and from the glorie of his power if all be not remitted In one word the sinner who hath not got his discharge sealed is without all safetie in his life all sound comfort in his death and at the iudgement day shall haue the sentence of euerlasting torment with the Deuil and his angels awarded him before men and angels The second point is the benefits issuing from it and these are 1. peace of conscience an immediat fruit of our iustification by faith and reconciliation with God Rom. 5.1 Beeing iustified by faith we haue peace with God and it was ordinarie with our Sauiour to ioyne them together as Luk. 7.47 Thy sinnes are forgiuen thee goe in peace This benefit the most know not what it meaneth but hee that hath the feeling of the wrath of God against his sinne and seeth nothing but an angrie face of God burning like a consuming fire hee that is so straitned as hee can thinke no other thing but that the Lord in his iust iudgement hath cast him quite away this man as of all other torments that can be suffered in the world hee lyeth vnder the greatest so nothing in the earth can content or comfort him but only the sence and perswasion of Gods fauour Now the conditions of peace with his God are the most ioyfull tydings in all the world as is the vnexpected newes of a pardon to a malefactor readie to execution for high treason against his prince 2. The right and possession also of life euerlasting â—or if we be estated vnto life eternall by our iustification and righteousnesse before God then are we so also by remission of sinnes because these two are confounded in the Scriptures and are the same Whence it is that the Apostle Rom. 4.7 beeing to prooue the point of iustification of a sinner before God without the workes of the law citeth the text Psal. 32.1 Blessed are they whose iniquities are forgiuen and whose sinnes are couered And further if our whole redemption put vs in possession of euerlasting happinesse so doth also remission of sinne seeing the Apostle in sundrie places confoundeth these two and expoundeth one by the other Eph. 1.7 By whom we haue redemption through his blood euen the forgiuenesse of our sinnes Coloss. 1.14 In whom we haue redemption through his blood that is the forgiuenesse of sinnes And it must needs follow that if they who are iustified and sanctified are also glorified then they haue attained the beginnings of their glorie who haue attained remission of sinnes 3. The benefit of Christs intercession which meriteth all our good for hee prayeth not for the world but those that are giuen him out of the world and this is no small benefit seeing no part in the prayer of Christ no part in his death hee will not endure death for him for whom wil not vouchsafe to pray 4. Consolation in affliction strength in temptations and assured comfort in life and death are the sweete fruits arising from remission of sinne For 1. although afflictions entred with death into the world by sinne and in their nature are testimonies of Gods wrath yet sinne being remitted they proceed no further from God as a iust iudge reuenging sinne but from a mercifull father either for triall of vs and our graces or for chastisement to keepe vs from perishing with the world to make vs hate sinne the more to drawe vs nearer him in invocation and prayer to force our affections out of this present world to fray others from sinne by our example to conforme vs to the image of his Sonne and to shewe his mightie power in our weakenesse by turning them to our best And thus from the former consideration ariseth to the beleeuer euen in darkenes a great light 2. From hence obtaineth the beleeuer notable strength and sense against the fierie
darts of Satans temptations For Satan vrgeth the poore sinner sundrie wayes as 1. by the multitude and vilenesse of his sinnes with which his conscience telleth him he is couered and thence inferreth that because the wages of euerie sinne is death and because he hath deserued eternal death he must needs perish he can expect no other But now can the beleeuer stoppe his mouth say I graunt Satan al thy premisses no sinner is worthy of or can expect saluation in or by himselfe or so long as he continueth in sinne but my sins are remitted by meanes of Christs satisfaction and though in my selfe I am worthie to perish yet in Christ I haue a worthinesse to bring me to saluation I continue not in my sinnefull estate but am drawne out of the guiltinesse the filthinesse the seruice the loue and liking of my sinnes through the grace wherein I stand and therefore thy consequent is false I feare it not beeing so forcelesse 2. From the iustice of God who cannot but reiect whatsoeuer and whosoeuer is not fully conformable to his righteousnesse but here the beleeuing heart is quieted in that through remissiō of sinnes the iustice of God is fully satisfied though not by the person offending yet in his pledge and surety Iesus Christ who beeing iust died for the vniust that we might bee the righteousnesse of God in him And hence the iustice of God is a matter of most comfort to the poore sinner in that this righteousnesse cannot suffer him to demand satisfaction twise for one and the same sinne for this directly fighteth with iustice and equitie And if Satan be still instant and say But what shall an others righteousnesse availe thee if thy selfe be not a keeper of the lawe for the soule that sinneth that soule shall die the beleeuing heart will readily answer That although the lawe require proper and personall obedience yet the Gospel translateth it to the person of our suretie who beeing God and man not onely paid the whole debt but performed all righteousnesse absolutely fulfilling the whole lawe whence it is that his obedience is called the fulfilling of the lawe for righteousnesse to euerie one that beleeueth and himselfe was made vnder the law that he might redeeme from it those that were vnder it Gal. 4.4 And whereas the tempter will alleadge But for all thy righteousnes thou hast innumerable sinnes originall and actuall which the Lord hateth and euery day addeth to the huge heape of them The heart which holdeth this article of remission of sinnes abideth vndaunted for though it feele a bodie of sinne dwelling with it yet is it not raigning sinne it is not sinne at quiet but daily battaile is maintained against it it is sinne weakened and in daily consumption and therefore shall neuer be laid to the charge of him that is in Iesus Christ Rom. 8.1 There is no condemnation to them that are in Iesus Christ for the lawe of the spirit of life which was in Iesus Christ hath freed mee though not from all molestation and presence yet from the lawe that is the seruice and slauerie of sinne and of death vers 2. But numbers will hee say who make account to partake in the death and righteousnesse of Christ are damned and haue no benefit by it and numbers haue reuoulted and fallen away and why maist not thou to which the beleeuer will readily answer that those that were thus plucked vp were neuer of the Fathers planting onely infidels and vnbeleeuers haue fallen away and withered for want of rooting and moisture but I beleeue the remission of sinnes not by any vngrounded perswasion but with a sound lasting and vnfayling faith resting it selfe wholly vpon Christ so as I am perswaded neither death nor life can seperate me from his loue the worke of whose spirit maketh me bold to call vpon God as my tender father 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 sunne by his light or of fire by his heate Finally he that hath begun to make me good wil make me also perseuere in goodnes 3. This assurance of remission of sinnes yeeldeth most assured comfort in life and in death the goodnesse of Pauls conscience was his comfort when he stood at the barre Act. 23.1 and 2. Cor. 1.12 This is our reioycing euen the testimonie of our conscience and in the agonie of death this is the Christians comfort that his sinne being remitted the sting of death is gone the locks of this strong Sampson wherein his great strength lay are clipped off and he is disarmed of his weapons which are our owne sinnes So as a Christian may challenge him into the field and say O death where is thy sting which because hee is bereaued of when he intendeth to kill he cureth when he doth his worst which is to separate soule and bodie he can seuer neither from Christ nay rather hee sendeth the member of Christ and setteth him nearer to his head which is best of all The third point propounded is to consider of the lettes which hinder men from seeking the assurance of the remission of their sinnes which is indeede their true happines if they could so esteeme of it some of which I will set downe 1. An erroneous iudgement that no man can attaine certainely to beleeue the pardon of his sinnes for the common Protestant is a verie Papist in this opinion who hold that to doubt of this point is a vertue and to beleeue it is presumption because no man can certainely know it without a speciall reuelation so aske ordinarie Christians doe yee beleeue the pardon of your sinnes they will say yea for God is mercifull and they be not so many or great but they may bee pardoned Hereby wee haue brought the partie to confesse that his sinnes bee pardonable but vrge him are you sure they are pardoned and here he is set vp he stammers out a carelesse answer he cannot surely tell but hee hopeth well and this is all you can wring out of him he knowes not whether Christ be in him or no whether he be in the faith or no he beleeues hee knoweth not what But to let men see their error herein 1. doth not our text say that men must receiue the remission of sinnes and can any man receiue so pretious a gift from God and not know when and how he came by it 2. what is the meaning of that article in our creed which we professe I beleeue the remission of sinnes what beleeue wee more then the deuills if we beleeue no more then that God forgiueth the sinnes of the elect and not our owne and then how is this one of the priuiledges of the Church 3. to beleeue in the name of Iesus Christ in particular for remission of sinnes is his commandement and therefore no presumption but a
world doe thus disquiet themselues who make their liues more vncomfortable then they need I answer this is indeed one of Satans greatest bolds but such a snare as God leadeth his children out of in safetie whome he teacheth that it is their happinesse to goe to heauen though alone rather then to hell with companie Marie will sit her downe though alone at Christs feete if shee cannot get her sisters companie shee knoweth it is the good part that shall neuer be taken from her And for those especially if they be Ministers who should most aduance this care but disgrace it as a needlesse vexation of the spirit let them know that the Lord Iesus was of another mind who pronounced blessednesse on those that mourne now and promised that they should be comforted and farre are they from the guidance of that spirit who hath taught vs that of all sacrifices none is comparable to that of a broken spirit and contrite heart which the Lord neuer despiseth IV. Now follow the helpes to the obtaining of remission of sins As 1. thou must become a member of the Church Isa. 33.24 The people that dwell there shall haue their sinnes forgiuen And Chap. 62.12 They shall call them the holy people the redeemed of the Lord. Now to know a mans selfe a true member of the Church the Prophet Dauid giueth two infallible notes Psal. 15.2 The former in regard of God to walke vprightly and sincerely as in Gods presence and vnder his eye and the latter in regard of men to exercise righteousnesse both in word and deed 2. Consider seriously of the nature of sinne how odious it is in it selfe how vile it maketh thy selfe in the sight of God how it keepeth away all good things how it procureth al euill how proaâ—e thy selfe art vnto it yea euen after grace receiued this will bring thee to the iudging and accusing of thy selfe to the confession and forsaking of thy sinne which is the high-way to find mercie Prov. 28.13 for the former Psal. 32. I said I will confesse my sinne and thou forgauest mee the iniquitie of my sinne And for the latter it is plainely implied in Christs reason Ioh. 5.14 Goe thy waies now thou art whole but sinne no more least a worse thing follow The fellon that hath beene in prison endured the miserie of his yrons hath beene condemned and with the rope about his necke in feare of present death if he haue escaped hee will take heed of comming into the like miserie againe and he that hath found this grace in truth cannot by turning againe to his sinne turne it vnto wantonnesse 3. Carefully vse the meanes which the wisedome of God hath left to beleeuers for the attaining and assuring of this grace of remission As namely 1. the Ministerie of the word which in the right vse of it is the ministrie of reconciliation in which the Lord offreth conditions of peace remission of sinnes and life euerlasting 2. As also of the holy Sacraments which are the seales of remission of sinnes to all beleeuers worthily receiuing the same Matth. 26.28 and 3. another speciall meanes is feruent prayer for pardon of sinne aboue all things in the world Drowsie Protestants esteemeth slightly of pardon of sinne euen as they doe of sinne it selfe which they thinke easily blowne off with a Lord haue mercie But the tender and distressed conscience that seeth and combateth with the danger sueth for pardon as one that would speed A poore fellon on the gallows readie to be turned off would thinke a pardon the welcomest thing in all the world but the hardnesse and drowsinesse of mens hearts euery where argue that they be a verie few that find this rare grace vnlesse we will say that the greatest blessednesse that liuing man is capable of can be giuen to him that sleepeth on both sides that neuer thinketh of it and neuer maketh means after it V. The companions of remission of sinnes whereby it may easily be discerned are fiue 1. The daily exercise of true repentance in all the parts of it as First in iudging ones selfe for sinne past and present and this was apparent in Paul himselfe who looking backe to his former estate reckoned himselfe a captaine sinner and the chiefe of all sinners he saw in himselfe many sinnes and great sinnes which needed great mercie and much forgiuenesse the which one consideration kept him vnder continually and fostered in him the grace of humilitie when as otherwise through his aboundance of gifts and revelations he might haue exalted himselfe out of measure Secondly in watchfulnes and feare of sinne in time to come according to our Sauiours holy counsell Thou art now made whole goe thy way and sinne no more Thirdly in daily purging and clensing from knowne and secret corruptions many are the places wherein the pardoning and purging of sinnes are ioyned as inseparable Ier. 33.8 I will cleanse all their iniquitie yea I will pardon all their iniquities whereby they haue sinned against mee 1. Ioh. 1.9 If we confesse our sinnes faithfull is he to forgiue vs our sinnes and to cleanse vs from all our vnrighteousnesse This was the summe of the baptisme that is the doctrine which Iohn preached euen amendement of life for the remission of sinnes neuer hope of remission vnlesse thou hungrest after this grace of repentance for the Lord will not be mercifull to that man that blesseth himselfe in his sinnes but if the wicked returne from his sinnes he shall liue and not die Ezech. 18.21 2. The second companion is gladnesse and cheerefulnesse of heart yea an vnspeakeable ioy that the Lord hath done so great things for his soule and made him so happie as to bring him from such extremitie of miserie to partake in the wisedome righteousnesse holinesse and redemption of Christ for can a man haue a gift bestowed vpon him of more price and vse then all the kingdomes of the world and neuer find his heart made glad in it or is it possible that he that findeth the pearle can goe away without ioy The Eunuch beeing conuerted went away reioycing and if euery beleeuer must reioyce in another mans conversion much more must he in his owne The third is loue and thankfulnesse to God which are enforced by this excellent grace Luk. 7.47 The poore woman that stood weeping behind Christ loued much because much was forgiuen her Psal. 116.1 I loue the Lord because hee hath heard my voice and wherein the Lord had thus gratiously dealt with him the whole Psalme teacheth especially vers 8. Because thou hast deliuered my soule from death mine eyes from teares my feete from falling Now if Dauid for a temporall deliuerance from Saul in the wildernesse did thus prouoke his heart to the loue of God how should the consideration of our spirituall deliuerance from sinne death and all hellish powers blow vp these heauenly sparkles in vs And what can so liberall a loue beget in a
not to sweare is the next way for a man not to bee trusted and except a man be as blacke and deformed as either the deuill is or can make him by drinking swearing gaming sabbath-breaking and casting off all care of ciuill honestie as well as godlines he may sit alone well enough he hath a great many neighbours that care but a little for his companie What can make it more euidently appeare that numbers there are in this age who neuer knewe and without Gods infinite mercie in their timely conuersion are neuer like to knowe what the blessednesse of remission of sinne meaneth neither in others nor yet in themselues Vse 2. Let no man be discouraged in the pure wayes of God but walke on without wearinesse or faintnesse seeing that whatsoeuer the blinde world may deeme to the contrarie thou who art a beleeuer in the name of Christ hast blessednesse betweene thy hands for thy sinnes are remitted thou must goe in peace And this happinesse by the grace wherein thou standest is surer then that of nature which Adam had in his innocencie that was lost because it was in his owne keeping this is seated in the vnchangeable fauour of God by whose mightie power thou shalt be preserued to the full fruition of it Get faith in thy heart and thou shalt clearely behold thy happinesse if all the world should set it selfe to make thee miserable Get faith into thy soule and thou shalt thinke him only happie whom God so esteemeth although it be the miserie of the world to place happinesse only in miserie Get assurance of faith to claspe the sure promise and word of God and thou shalt possesse in miserie felicitie in sorrow ioy in trouble peace in nothing all things and in death it selfe life eternall FINIS A SHORT ALPHABETICALL TABLE TO LEAD THE Reader more easily into the cheife things contained in this Exposition A Basement of Christ is the Christians advancement 145 A bundle of Popish blasphemies 333 Account must be giuen to God of all things done by vs and receiued of vs. 269 Administration of Iudgement laid vpon the Sonne for sundrie reasons 253 Afflictions though lingring no signe of Gods hatred 203 Agreement of the life of the Saints vpon earth with the life of the Saints in heauen 187 All diligence must be giuen to make our pardon of sinne sure vnto ourselues 359 Anointing of three sorts of persons what it signified 73 Antiquitie of the Gospel and of our religon 48 Apostles peculiar witnesses of Christ and why 217 A proofe by induction that all the Prophets beare witnesse vnto Christ. 288 Attendants and companions of faith 4. 309 A strong motiue to hold on in weldoing 365 B BAptisme often put for doctrine 60 Beleeuers are fellow seruants vnder one Lord. 58 Beleeuers may know they haue faith by fowre marks 306 Beleeuers may and must knowe the pardon of their owne sinnes 345 Benefits flowing from remission of sinne 4. 339 Better to goe to heauen alone then to hell with companie 351 C CAre of Christians must bee to suffer as Christians 135 Care must be had of our receits and expences because we must bee counteable for them 273 Chiefe dutie of euerie Christian whilest he is in this world 337 Children of God delayed often but not denyed in their suits 200 Christ acknowledged our Lord by 4. practises 54 Christ alreadie come prooued 70 Christ his life not monasticall 93 Christ preached to the Israelites two wayes 43 Christ first preached to the children of Israel for 3. reasons 44 Christ Lord of all two wayes 50 Christ both a Lord and a seruant how 51 Christ is not a Iesus but to whom he is a Lord. 53 Christ no sooner receiued gifts and calling but did good with them for our example 81 Christ seasonably preached after Iohns baptisme that is Iohns doctrine of repentance 65 Christ proued the onely Messiah because he was Iesus of Nazareth 69 Christ his dietie prooued by his glorious resurrection 158 Christ by dying offereth and by rising applyeth his one onely sacrifice 162 Christ went about doing good two wayes 82 Christ sent of his Father and came not before he was sent 70 Christ his righteousnesse notably witnessed 127 Christ his two natures liuely set out 128 Christ reputed an arch-traytor in his life and death 137 Christ submitted to the lowest estate of death reasons 5. 151 Christ the Lambe slaine from the beginning how 163 Christ hath powerfully trodden Satan vnder his feete and vnder our feete how 114 Christ rose early in the morning and what we learne thence 198 Christ in respect of himselfe neeedeth not any witnesses and yet he vseth them 218 Christ must be the matter of all our preaching 247 Christians must partake of Christs annointing 77 Christiās must become Kings priests and Prophets 78 c. Christians must imitate Christ in doing good 95 Chosen witnesses of Christ who 214 Comfort of the godly who meet with strange entertainement in the world wher they are strangers 32 Comfort that Christ is stronger then all 124 Common Protestant beleeueth not the Article of free remission of sinnes 358 Communication in sinne sundrie waies but all to be auoided 132 Companions of remission of sinnes 353 Consent of the Church to any doctrine to be required and receiued with fiue seuerall cautions 291 Conditions of reconciliation two 178 Consideration of the last iudgement a ground of the godlies patience 265 Consolations from Christs resurrection 180 Consolation of Gods children that their Sauiour shall be their iudge 255 Consolation issuing from pardon of sinne 244 Crosse of Christ an honourable chariot of our triumph 143 Crosses some more smart and durable why 204 D DAnger of sinne 338 Dauids sinne and punishment both forgiuen though the child must die 330 Death of Christ after a speciall manner infamous 138 Death of Christ hath more power in it then all the liues of men and Angels 142 Death of Christ a destroier of death and all destroyers 164 Death though it remaine after sinne is pardoned both the fault and punishment is notwithstanding remooued 333 Degrees of blessednesse 36◠Devill not cast out but by Christs power 115 Differences betweene Christian and worldly peace 40 Differences betweene Christs annointing and all other 73 Difference betweene Christs miracles and miracles of the Prophets and Apostles 87 Difference betweene the miracles of the Prophets and Apostles those wonders wrought by Satan in three things 89 Difference betweene the life of the naturall and regenerate man in matters both ciuill religious 184 Difference betweene Ciuill and Ecclesiasticall power 222 Difference betweene the kingdome of Christ and Antichrist 223 Diuinitie of Scripture prooued 46 ENemies euen spirituall not only foyled by Christ but made after a sort freindly 175 Essentiall properties of faith 3. 308 Evangelists all large in the Article of Christ his resurrection Why. 155 Euery thing must be esteemed in the measure and degree of the goodnes of it 348
Examination of heauenly life 192 F FAith what it is 296 Faith is not of all reas 297 Faith neuer lost reas 4. 298 Faith commendeth euery thing 305 Faith of most not rightly qualified 317 Faith seateth it selfe in an humbled soule 307 Faith in the resurrection an hard point 228 Faithfull are seasonably remembred of God at least on the third day 205 Fame of Christ begunne in Galily Why. 61 And why after Iohns preaching 64 Feare of God what and wherein it consisteth 20 Fearers of God must be accepted of vs. â—3 Few men see the necessitie of preaching Why. 243 Fiue deadly enemies foyled by Christ 1. sinne 2. death 3. hell 4. the deuill 5. the world 169 Fiue excellent fruits of sauing faith 300 Fiue sorts of men all boast of faith and yet all of them want it 318 Freedome by Christ. 57 Fruits of faith foure 311 Fruits of Christs death reduced to two heads 146 Force of consent in doctrine wherein it standeth 293 G GAlily of the Gentiles why so called 62 Glorie of the last iudgement described 261 Glorie of God in his children turned into shame 364 God no accepter of persons why 10 Gods prouidence ouerruleth euery special euent with the speciall circumstances 68 God was with Christ how and how with his seruants 112 Gods wisedome and power most seene in chusing the most weake things 223 God only properly forgiueth sinnes why 326 God forgiueth sinnes not only properly but perfectly that is both the guilt and punishment 329 Godly must enquire of the truth of doctrine deliuered by the Scriptures 220 Godly enter not into the iudgement how 258 Godly must lift vp their heads in expectation of the day of their redeÌ„ption 276 Godly who here haue all hard sentences passe against them shall haue iustice at the last day 265 Godly must addresse themselues to the iudgement day two waies 277 Godly life must not be shunned for the crosses that attend it 350 Graces in the soule of Christ after his resurrection were incomprehensible by all creatures but in respect of God finite as the soule it selfe is 168 Guilt of sinne is wholly abolished in beleeuers although not the whole corruption of it 171 H HAppinesse how it standeth in remission of sinnes 361 Hearers how to know they haue heard aright 249 Heauenly life discerned by the notes of it 183 Helpes to attaine the grace of remission of sinnes 351 Hope is faiths handmaid 310 How the Lord of life could be subdued of death 126 How God can be iust in punishing Christ an innocent and letting the guiltie goe free 128 How an infinite iustice could be satisfied by so short a death ibid How the Iewes are said to put Christ to death seeing they had no power to doe it 129 How Christs crucifying crucifieth the lusts of Christians 147 How Christ can be said to rise againe seeing neither his deitie nor the soule of his humanitie did 152 How Christ is said to rise seeing God the Father and the holy Ghost are said also to raise him 156 How Christ hath slain our sin which yet is so stirring in the best 170 How beleeuers may know they are risen with Christ. 183 How the Apostles were furnished to their witnesse 216 How Christ could eate and drinke after he rose againe seeing he rose not to naturall life 226 How preaching could be Christs ordinance beeing so long before his incarnation 232 How Christ is ordained iudge seeing the Father and the holy Ghost iudge as well as hee 252 How Christ shall deliuer vp the kingdome to his father 254 Humiliation of Christ must humble Christians and how 144 I IEsus of Nazaret why so called 67 In Gods iudgement we must stand naked 19 In all spirituall captiuitie hasten to Christ. 116 In cases of sorcerie what to doe 117 In all diuine things we must leane on a sure ground 218 In reading the Prophets we must still be led to Christ. 295 Ingratitude of the Iewes most extreame 133 Ioshua in many things a singular type of Christ. 168 Iudging of our selues standeth in 4. things 281 L LAw of perfect righteousnesse is the charter of heauen 190 Life of faith wherein 302 Lets which hinder men from seeking the remission of their sinnes 345 Loue of God expressed in three things 312 Loue of men wherein cheifly discerned 313 Loue and thankefulnesse to God attendeth the remission of sins 355 Lowest degrees of murther condemned as murther 130 M MAgistraâ—s must not accept of persons 14 Mallice of the wicked against the godly neuer wanteth matter to worke vpon 1â—4 Many men bodily possessed by the deuill in Christs time aboue all other times before or since why 100 Manner of Christs resurrection in 3. things 165 Mappe of humane frailty in Peter 7 Meanes by which quicke and dead shall be presented before the last iudgement 257 Meanes to encrease the stocke of faith 316 Men endure not their lusts to be pricked in the ministerie and much lesse crucified 149 Minister must be careful to remooue what may hinder his doctrine 9 Ministers must expect Gods calling as Christ did 71 Ministers must vrge themselues to diligent preaching why 241 Miracles of Christ had a threefold vse 86 Motion of sinne in the regenerate is in letting the life of it goe 172 Motiues to the practise of Righteousnesse 30 NEcessitie of preaching euinced by sundry reasons â—36 Necessitie of remission of sinnes in 3 points 337 Neither the person nor any of the offices of Christ could suffer him long to abide vnder the power of death 160 New miracles not needfull to confirme old doctrine 94 No lesse sinne to sinne by others as by our selues 131 No neede of a dumbe or blind ministerie 242 No man can avoide the last iudgement vnlesse his power be aboue Christs 260 No man can bee too precise seeing the iudgement shall bee so precise and strict 275 None capable of Christs office because none is so annointed as hee 75 No peace by Moses 39 O OBiections against preaching answered 244 Obiections against speciall faith answered 340 One way onely to salvation 49 Opening the mouth what it meaneth â— Open the eyes to see the happinesse of the saints 363 Offences are of sundrie sorts 326 Ordinarie ministers must be beleeued as Apostles while they teach things heard and seene by the Apostles 220 Ordinarie Pastors now called by Christ though he be nowe in heauen 234 Outward things cannot bring into Gods acceptance 18 P PAtterne of speciall grace in Peter 8 Peace what by it vsually meant 36 Peace by Christ with God man creatures how 37 Peace wanting how to obtaine it 42 Peace of conscience floweth from remission of sinne 339 Person what it meaneth 10 Phrase of quicke and dead what it meaneth 257 Plaine preaching of Christ wherein it standeth 249 Poperie a noueltie 48 Poperie turneth the doctrin of Christ crucified into crucifixes 150 Popish doctrine teacheth not true faith to this day 299 Popish doctrine assenteth not to the article of
wayes Gen. 12.3 Act. 3.24 Christ fiâ—st prâ—ached to Israel why Rom. 3.2 Rom 9.5 Act. 13.46 Observ. 1. Diuinitie of Scripture prooued Gal 3.8 Isay. 44.28 1. King 13.2 Ioh. 〈◊〉 in anno praedicto Observ. 2. Our religion is the oldest religion Poperie but a noueltie Obser. 3. But one way to saluation Hebr. 13. â— Heb. 11.7 Bagnal Adon. Christ Lord of his church Reas. 1. Cor. 6.20 Phil. 2.7 Obser. 1. A man hath Christ his Lord by 4. things 1. Pet. â— 13 Make account to be counteable of all to this Lord of all To this Lord only must be giuen absolute obedience The will of Christ reduced to 3. heads Rom. 14.7 Christ beeing our Lord no other Lord can lay claime vnto vs. Observ. 3. Al beleeuers are fellow seruants to this Lord. Nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ministerie of Iohn called his Baptisme Why. Galilaea gentium vel populoruâ— Why Christ begunne his ministerie in Galilie Reas 3. Permixâ—um à Iudaeis Gentibus inhabitata fuit Chem. Har. 3â— c. Deut. 9.4 Ephes. 6 15. Heb. 6.5 Tit. 2.8 Christ called Iesus of Nazaret although he was not borne there â—hy Matth. â— 22 no ser. Iun. paral l. 1. par 8 analis in nuÌ„b 6.1 not ser. Zach. 4.10 Ioh. 1.47 Heb. 5.5 Christ expected his Fathers calling and therefore must his ministers much more Anointing what it signified God neuer calleth any man to any place but he furnisheth him wiâ—h gifts fit fâ—r it Difference betweene Christs anointing and all other mens Ioh. 3.34 Psal. 45. Colos. 2.10 None can be capable of the office of a redeemer or Mediator but Christ because non was so anointed as hee Heb. 8.6 Heb. 7.26 25. Heb. 12.25 Ioh. 6.68 Euery Christian must partake of Christ his anointing Ioel. 2.28 Christus â—otus vel Christus mysticus Euerie Christian must be a King And a Priest Rom. 6.13 Reu. 5.8 And a Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Note Christ went about doing good in dispersing euerie where most holy doctrine Eph. 4. Matth. 18.3 Matth. 12 50. Ioh. 16. 10. Luk. 4.29 Cant 5 10. Vse of Christs miracles threefold Ioh. 3.2 Difference betweene the miraclâ—s of Christ of the Prophets and Apostles 2. Kin. 12.13 Iosh. 3.13 Ioh. 4.48 42. Difference of the miracles of the Apostles and wonders wrought by the helpe of Satan 2. Thes. 2. Exod 7.22 and 8 7. Vel ludâ—ficatio sensus vel occultaâ—am naturalium caâ—sarum câ—niunctio Exod 8.17 Christs life was not monasticall but â—e conversed with men to doe good vnto them Deut. 18.25 Read Ioh. 12.37.38 The ancient doctrine of the Church needeth no new miracles to confirme it Christians must imitâ—tâ— Christ in doing good 2. Cor. 8.3 Reasons Hebr. 13. Gal. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Varro Heb. 1.14 Many were bodily possâ—ssed with Deuils in Christs time Reasons why God suffereth Satan to possesse 〈◊〉 bodies 4. Rom. 16. 1. Sam. 1â— 18 VVhy we read of so many possessed in Christs time aboue all former times Satans tyrannie against those hee possesseth discouereth it selfe fiue waies Matth. 8.28 Why the Lord sâ—â—fereth Satan not onely to possesse his creature but thus to tyrannize ouer it Reas 4. Maâ— 1.27 More fearefull is the tyrannie which Satan exerciseth ouer the soules of men 2. Tim. 2.26 Numbers of men convinced to be spiritually possessed by sundrie instances Mark 5.7 Luk. 8.28 Act. 16.17 1. Sam. 24.17.18 Luk. 9. How God was with his Sonne and how with his seruants 1. Tim. 3.26 Christ powerfully treadeth Satan vnder his feete Mark 9.25 Mark 1.25 Mark 5 6. How the power of Christ foyleth Satan for vs. Mat 8.16 17. Col. 2.22 Christ onely by his proper power casteth out deuills In all thy spirituall captiuitie repaire vnto Christ. Matth. 8.2 In cases of sorcerie and bodily oppressions by Satan what to doe The superstitious sorcerie of such as attempt by amulets and words to driue away deuils and diseases Popish charming Against such as leaue him with whom God is and runne to the witch with whom the deuill is Deut. 18.10 Levit. 19.31 Levit. 20.6 Augustine Why God permitteth a power of curing to them of whom we may not seeke cure Deut. 13.3 The comfort of thâ— church is that Christ is â—â—â—onger theÌ„ all Ioh. 10. How the Lord of life could be subdued vnder death 1. Pet. 3.18 VVhy wicked men preuaile against Christ who had vanquished the dâ—â—ils themselues How it standeth with Gods iustice to punish the innocent and let the guilty goe free The iustice of God doth more appeare in Christ his passion then if all the world had been damned How the Iewes are said to put Christ to death though they had no power to doe it Lowest degrees of murther condemned 1. Ioh. 3.15 Matth. 5.22 As great a sinne to sin by others as by our selues 1. King 21.9 2. Sam. 11.15 12.9 Communiâ—aâ—ion in 〈…〉 waies Horrible ingraâ—itude of the Iewes noted Ioh 31.35 2. Sam. â— 35 The malice of the wicked against Christ his members is neuer without matter to worke vpon 1. Pet 3.17 4.16 Why Christ wâ—s â—ather to die on the crosse then by any other death Col. 2.14 Christ reputed an arch traytor in his life and death The most vgly visage of sinne that can be 1. Cor. 2.2 More power in Christs death then in the liues of all men and Angels 1. Pet. 2.24 Coloss 2.14 Ephes. 2 1â— Christs humiliation must humble Christians and how it doth so Zach. 12.10 Act. â— 37 Christ his abasement is the advancement of euery Christian â—om 6.6 How Christ his crucifyâ—ng crucifieth the lusts of Christians Many will not endure to haue their lusts pricked in the ministerie and much lesse crucified Gal. 3.1 No meruaile seeing the Papists shut out the preaching of Christ crucified that they must see him in crucifixes and such Idolotrous representations Christ submitted to the lowest estate of death why How Christ can be said to rise seeing neither his diety nor the soule of his humanity arose Act. 20.28 1. Cor. 2.8 Ioh. 3.18 Ioh. 8.58 Totus Christus non totum Christi Contra. â—aust lib. 16. 1. Cor. 15.17.18 Opera ad extra comâ—â—nia tribus personis â— Ioh. 5 7. Rom. 1.4 Vbi reâ—urrectio non passiue sed actiue accipitur cum sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dâ—â—tatis Christs deity cleared by his glorious resurrection It was necessarie that Christ should 〈◊〉 againe reaâ—onâ— Luk. 24.26 1. Pet. 1.11 Leuit 16.5 Neither the person of Christ nor any of his offices could sâ—â—fer him to abide long vndâ—r death Ioh. 17.1 1 Not his kingly Luk. â— 33 2 Not his Priestly office Psal. 110.4 Heb. 7.23 ver 16. 7.25 By dying Christ offereth and by rising he applieth his sacrifice to the conscience of beleeuers Rev. 13. â— Nor his Propheticall Eph. 4.13 Ioh. 10.28 Christus gloriam corpori suo dedit naâ—uram non abstulit Ioshuah a
singular type of Christ wherein The first enimie foyled by Christ is sinne 1. Cor. 15.17 A great question answered at large In beleeuers the whole guilt of sinne â—s abolished by Christ â—hough not the whole corruption All the motions of sin in the elect is onely in letting the life of it goe The second enemie is death The third hell The fourth Satan The fifth the world Ioh. 16.33 How all these enemies are not oâ—ly fâ—â—lâ—d but after a â—orâ— madâ— freindly vnto vs. Christ by his resurrection not onely remooued euills but procured all our good as appeareth by 3. instances 1. Pet. 3.18 Rom. 8.34 Phil. 3.10 Rom. 6.5.6 Colos. 3.1 1. Pet. 1.3 Ephes. 4.10 What or who shall seperate vs from the loue of God seeing it is Christ that is dead or rather risen from the dead Ionah 2.4 1. Thess. 4.14 Rom. 8.11 Philip. 1.23 How to know that we are risen with Christ. Heauenly life discerned by two notes 1. Dissimilitude with the life of sinnefull and naturall men 1. In the matters of this life 2. In the matters of religion II. Agreement which it hath with the life of the Saints in heauen in two things Rev. 14.3 VVhat the Saints are called from in three things 2. Pet. 1.4 What the Saints are called vnto in 5 things Rev. 11.17 and 7.15 Rev. 22.35 Rev. 6.10 2. Cor. 5.2 Rom. 8.23 Examination of a mans selfe by the former notes Philip. 2.19 Synechdoche 1. Cor. 15 4 Why Christ would â—â—se no sooner then the third day VVhy hee would no longer deferre his rising Rev. 1.10 Christ rose early and what we learne thence All the promises of God are accomplished in their due season Exod. 12.41 The Lord denyeth not to helpe his children although hee delay them till his owne due time be come Why God delayeth to answer his children Reasons Lingring afflictions no signe of Gods hatred Isa. 41.14 Eccles. 9. Some crosses more smart and durable why The Lord will seasonably remember his children at least the third day 2. Cor. 6.9 Gen. 40.13.19 It was necessarie that Christ should manifest his resurrection for these reasons Act. 1.3 Luk. 24.27.32 Matth. 18.19 Ioh. 20 2â— Act 1.4 Ioh. 21 7.1â— Luk. 24.33 cùm 51. Act. 1.9 Christ must not shew himselfe so openly as to all the people after his resurrection Why. Luk. 17.21 â— Cor. 5.16 Matth 23.39 Sundry sortâ— of witnesses of Christ his resurrection Luk. 24. 1. Cor. 15.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVhat these chosen witnesses were By what meanes the Apostles were furnished to their witnesse Act. 4.33 The Apostle were to be peculiar witnesses to Christ and why 1. Ioh. 1.1 Ioh. 21.24 2. Pet. 1.21 vers 16. Ioh. 8.18 and 5.39 and 5.36 In divine things we must leane vpon a sure word Exod. 24.7 Ordinarie Ministers must be receiued as Apostles while they teach things heard or seene by the Apostles Ioh. 1.14 The Lord Iesus chose meane and weake men for his witnesses VVhy Act. 4. Christ manifested himselfe to be both God and man after his resurrection by 2 sorts of actions Cibâ—s hic ad humanae naturae indicium non ad corporis gloriosi â—â—lorum pertiâ—uiâ— conâ—estio potestatis fuit â—ora non neâ—cessitatis Tilâ—â—â—s Luk. 24.41 Considerations of Christs eating and drinking after his resurrection To beleeue the resâ—rrection is an hard point Preaching the ordinance of Christ. Ier. 3.15 25.4 Reu. 14.6 Luk. 24.49 Psal. 95.7 Hebr. 3.7 Luk. 10.16 Necessitie of preaching evinced by foure reasons In regard of the vnconverted Ier. 23.29 Mark 1.14 Eph. 1.13 6.15 Heb. 6.5 In regard of the conuerted From the opposition of the deâ—â—l and wicked ones The same prooued by experience Ministers must vrge themselues to diligence by this necâ—ssitie No need of a dumb or blind Ministeâ—ie Few men see â—his necessity of preaching Many plead against it Ier. 44.17 18. Beauties of Bethel Ioh. 10.27 Ioh. 8.47 Christ the matter of our preaching Mark 1 1. Colos. 3. 1. Cor. 2. To preach Christ wherin it standeth Matth. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 13.17 The Apostles commanded in speciall to teach the doctrine of the last iudgement Reasons 2. Cor. 5.11 Habac. 3.16 Psal. 119.120 Heb. 11.7 Dan. 2.9 Ioh. 16.8 How Christ is ordained a Iudge seeing the Father and holy Ghost iudge also Ioh 5 2◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Administration of iudgment laid vpon the Son for sundrie reasons Act. 1.11 1. Cor. 15.24 The comfort of Gods children that their Sauiour shall be their Iudge Here shall iudge the wicked against whom all their villanies haue beene committed 2. Thess. 1.8 Rom. 14.12 The meanes whereby both quicke and dead shall be gathered to iudgement Wicked alâ—â—adie iudged fiue waies No man can avoid this iudgement vnlesse his power be aboue the power of the Iudge The glorie of the last iudgement described Tit. 2.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The righteousnes of the Iudge and iudgement Eccles. 12.1 Cor. â—5 Gods children who here haue all sentences passe against them shall haue iustice at this day The workes and words of men which shall abide the triall of that day must now be tried before hand The touchstone of this triall is the word of God Ioh. 12 48. The strictnes of the last iudgment 1 in regard of persons iudged 2. in regard of things 1. done 2. receiued 3. In regard of words Matth. 12.36 4. In regard of thoughts to be iudged Ephes. 2.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinne caried neuer so secretly shall come into a cleare light Be carefull of thy receits and expenses because thou fittest in another mans to whom thou must be counteable No man can be too precise because the iudgement shall be thus precise 1. Cor. 15. The godly may lift vp their heads in expectatioÌ„ of this day of redemption Ioh. 17.24 Godly must adresse theÌ„sâ—lues to this iudgement two wayes Two things hinder this care Iudging of our selues aforehand staÌ„deth in 4. things Prov. 20.13 Ioh. 31.33 Why the Apostle inferreth so many testimonies concerning Christ. Reasons 2. Cor. 2.23 Act. 17.32 1. Tim. 1.3 A proofe that all the Prophets witnesse vnto Christ. Ioh. 5.46 Deu. 18.18.19 Act. 3.21 Ier. 23. Micah 5.2 Zach. 6.12 Nâ—hâ—m 1.15 Obed. v. 21. Hos. 13.14 Ioel. 2.28 Amos. 9.11 Consent of the Church to any doâ—ctrine to be receiued with these cautions The force of coÌ„sent wherin it standeth In reading the Prophets thou must be led still nearer vnto Christ. Faith what it is Philip. 1.29 Opera naturalia non indigent praecepto 2. Thess. 3. Faith is not of all Isa. 53.1 Isa. 6.9.4 â—it 1.1 Rom. 4.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Insalutem animae Beza Faith neuer quite lost Popish doctrine teacheth not true faith to 〈◊〉 day Fiue excellent fruits of sauing faith Heb. 11 1. Colos. 2.7 Act. 15. Ioh. 6.28 29. Ioh. 3 16. 1. Cor. 13. Iam. 5. â—5 Rom. 4.11 Gal. 6.10 Mar. 6. Philip. 1.25 Ioh. 8.56 Rom. 5.2 Colos. 2.12 2. Thess. 2.13 A beleeuer may know he hath faith by foure markes or notes 2. Cor. 13.5 2. Tim. 1.12 1. The seate of it an humbled soule II. The essentiall properties of it 3 Rom. 4.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor. 6.18 Psal. 33.18 Heb. 11.13.15 III. The honourable attendants and companions of it 4. Matth. 13.44 Act. 8. IIII. The infallible fruits of it 4. Act. 15. Act. 24.16 Our loue of God expressed in 3. things Mar. 9.24 Meanes to encrease the stocke of faith Luk. 22.32 Mar 9.24 Luk. 17.5 The most common faith â—f â—en iâ— not thus qualified Gen. 17.1 Ioh. 20.24 Labour for the truth of faith as earnestly as for saluation Necessitie of this grace to him that expecteth saluation Rom. 4.11 1. Ioh. 5.10 Grow vp in the strength of faith Reasons Offence is either 1. against God which hee alone can forgiue 2. Against publicke peace which belongeth to the law Or 3. personall against our selues which must be forgiuen of vs. The Lord only properly forgiueth sinnes Exod. 34.6.7 Isa. 38.17 Micha 7. 1. Ioh. 1. As the Lord forgiueth properly so also perfectly both the guilt and punishment Christus communicaÌ„do nobis sine culpa poenaÌ„ culpam soluit poenam August serm de temp 141. Concil Trident sess 14. Can. 14. Dauids siâ—ne and punishment both forgiuen notwithstanding the child must die Numb 20.12 Bellarm. lib. 4. de paenit cap. 2. Note well this answer Though death remaine after sinne is pardoned both the fault and punishment is remoued A bundle of Popish blasphemies Matth. 18.32 How remission of sinne is receiued Beleeue in the name of Christ why The cheife dutie of euery Christian while he is in this world 1. Necessitie of remission of sinnes in 3 points Iob. 15.16 Benefits flowing from remission of sinne 4. Ioh. 17.19 Satans temptations foyled by this assurance Rom. 10.4 The sound comfort of this article 3. Le ts which hinder men from seeking so preâ—ious a grace 3. Beleeuers may and must know the pardon of their owne sinnes 1 Ioh. 3.23 Obiections answered Rom. â—1 34 Learne to esteeme euery thing in the measure and degree of it goodnesse Eccles. 2. Say not God loueth thee vnlesse thou haue such sure grounds as follow Eccles 9. Godly life not to be feared for the crosses attending it Reasons Better going to heauen alone then to hell with companie Helpes to attaine this grace of remission Companions of remission of sinnes Mark 1.4 Deut. 29.19 Rom. 7.25 1. Tim. 1.12 14. Eph. 4.32 Psal. 32.2 Neither Papist nor common Protestant yeeldeth to this doctrine of free reon of sinne Lutum lauant luto ignem extinguunt lignorum strue All diligence must be giuen to make our pardon of sinne sure to our selues Whosoeuer hath attained remissi of his sinnes is an happie man Degrees of blessednesse Open thine eyes and see the happinesse of the Saints Isa. 53.4 The glory of God in his children turned into shame A strong moâ—tiue to hold on in weldoing
good heart but much thankfulnesse for apprehension of much mercie how Dauid in the sence of mercie reaching to the pardon of his sinnes melteth into the praises of God see Psal. 103.1 2 3. c. And the Apostle Paul considering what a weight of corruption did still oppresse him whereof hee expected to be fully eased concludeth his comfort with thankes vnto God in Iesus Christ. And remembring what a bloodie persecutor and an extreame waster of the Church hee had beene formerly yea what an enemie vnto God what a blasphemer of his name he breaketh with vehemēce into the praises of God for his happy chāge But I thanke him who hath counted mee faithfull and put mee in his seruice and the grace of our Lord was exceeding abundant towards mee The fourth is a sound and sincere heart hating and striuing against all sinne euen secret and small aswell as open and greater Dauid in the Psal. 32.1 pronouncing him a blessed man whose iniquitie is couered and whose sinne is pardoned true but it might be asked how shall I know such a blessed man or my selfe to haue attained that blessednesse The Prophet giueth vs this note to know him by in the next words and in whose spirit is no guile namely to hide and foster any sinne of which guile hee there directly speaketh The fifth note or companion is a tender affection to forgiue our brethren priuate wrongs and iniuries euen great as well as small hee that hath ten thousand tallents forgiuen him will not easily take his brother by the throat for two pence The commandement is to forgiue one another euen as God for Christs sake forgaue vs. The example is set downe Luk. 6.36 Be mercifull as your heauenly Father is mercifull but hee forgiueth all and freely is the first in forgiuenes and perfectly he forgiueth and forgetteth too The forme of our petition of mercie is forgiue vs as we forgiue c. Thou wouldst haue God to forgiue thee all and forget all and to make thy wrongs against him as though they had neuer beene goe then and doe so to thy brother otherwise the threatning will meet thee Iam. 2.13 Iudgement mercilesse to him that sheweth no mercie Vse 1. All this doctrine concerning this Article sheweth that there is no other meanes in the world to be free from sinne but by Gods free remission of it Whence it is that remission of sinne is called the couering of sinne in that the faith of the heart laieth hold on Christ and his righteousnesse who is our propitiatorie couering vs and our sinnes against the two tables as the propitiatorie couered the arke in which those tables were without which couer euery sinner is next to the deuill and his Angels the most vile and lothsome creature in the eyes of God This vse must the rather be thought of because neither the Papists nor yet the common and carnall Protestant yeeld consent vnto it The Papist he beleeueth that many sinnes are veniall and properly no sinnes among which hee reckoneth concupiscence which indeed is the mother sinne of all and these need no remission Hee holdeth also that men redeemed by Christ and hauing receiued the first grace of God are now fitted to merit by their workes remission of their sinnes And further hee thinketh that because no man knoweth whether hee haue workes inough to please God no man can know that his sinnes are remitted All which with many moe assertions like to these are most blasphemous heresies against this most comfortable article of free remission of sinnes through beleefe in the name of the Sonne of God which so long as thus they hold them cut themselues off from the remission of their sinnes by Christ and consequently from the grace of life But the common Protestant also contenteth himselfe with simple defences against his sinne like Adams couer and garment of figgeleaues which will scarce hold the sewing Some will hide their sins from mens eyes and then all is safe others striue to forget them and hauing choked the voice of their conscience they lie them downe securely and neuer thinke to heare of them any more Others couer grosse and foule sinnes such as are ignorance of God contempt of his word hardnesse of heart hatred of the light and all irreligion with an outward ciuill life and an honest conuersation as it seemeth to be not thinking that God seeth many a wicked heart through a ciuill life Others will goe beyond the former in acknowledging themselues sinners and will make some shew of making vp their peace but it is with some ceremonie or bodily exercise they will fast and pray and giue some almes or some mony to good vses when they die but as for the grace of faith which should be as a soule to quicken these actions they neuer knew what that meant But howsoeuer most men are carried headlong with such strong delusions as these let no man that would not deceiue himselfe wilfully thinke in any such course to meete with sound peace nothing but the blood of Iesus his Sonne that clenseth from all sinne In the garment of our elder brother only we can carrie away the blessing and our text teacheth vs that remission of sinnes standeth not in the doing of any thing but in the receiuing of it at the hands of Christ by so many as beleeue in his name Vse 2. Is this so worthy a grace of so excellent vse and sweetenesse through the whole life then it standeth euery man in hand to labour and giue all diligence to make sure vnto himselfe the pardon of his owne sinnes But lamentable it is to note the generall carelesnesse of men in a matter of such moment and consequence as this is And surely it will prooue the great condemnation of the world that whereas the whole liues of men are thought too short and all their time too little to be eaten vp in worldly cares which breake their sleepe their strength and often their braines yea and their very hearts onely the last day of all and their dying day is scarcely deuoted to this care of seeking remission of sinne and the way to life euerlasting See we not how busie and earnest most men are in the infinite incumbrances of the world whilest this one thing is the only thing neglected May we not obserue how sure men deuise by learned counsell at their great charge to make to thēselues their deedes leases bonds and other instruments and assurances of the things of this life who in all their liues scarse euer dreamed of this assurance Oh how wilfully herein doe men forsake their own mercie how carelesly do they cast out of their hands the onely comfort of their life and death Whosoeuer therefore thou art that hast hitherto dispised so great saluation that hast set light by Gods gratious invitings to repentance that hast frowardly reiected his kindest offers of mercy now at lēgth begin to take vp