of God casting out the strong man not onely out of his but of our possessions that he might take vs vp for his owne vse spoyling him of his kingdome and weapons for vs yea and in vs. And hence as out of a well of consolation we shall drawe this comfort to our selues that looke as the gates of hel could not preuaile against him our head no more shall they euer bee able to preuaile against vs his members although they neuer so fiercely and forcibly assayle vs. And if spirituall enmities shall not be able to cut vs short of our saluation much lesse shall temporall dangers for by vertue of this resurrection also euen in the most troublesome deepes when the waues of sorrowes ouertake one another and goe ouer our soules when with Ionas we are readie to say we are cast from the face of the Lord euen then wee haue hope to rise out of such euills and because our head is aboue in short time comfortably to swimme out Adde hereunto that death it selfe nor the graue shall stand betweene vs and home for this rising of Christ is both the cause and confirmation that we shall rise againe If the head be risen so shal also the members if Christ the first fruits of them that sleepe be raised so shall also the whole bulke and bodie of beleeuers if we beleeue that Christ is risen from the dead euen so them which sleepe in Iesus will God bring with him and if the same spirit which raised Iesus from the dead dwell in vs then he that raised Christ from the dead shall also quicken our mortal bodies for Christ hath not redeemed the soule alone from death but the body also els had this second Adam bin inferiour to the first if not able to saue by his rising al that which was lost by the fall of the former Oh how would this meditation well digested sweeten the remembrance of death and the graue when a Christian shall consider that looke how it was with Christ when his soule and bodie were separated yet both of them were vnited to the dietie which brought them together againe euen so I am taught by the Scriptures that when my soule and bodie shall be separated yet shall neither of them be sundred from Christ my head but he will reunite them like louing friends that they may participate in his own glory How would this meditation bring the soule not only to be content but to desire to be dissolued be with Christ accounting that the best of all The third benefit befalling vs by the resurrection of Christ is that because Christ is risen we know it shall not only goe well with vs but with all the Church of God the prosperitie of which so many as would prosper must reioyce in for hence it is that Christ calleth a church out of the world which after a sort riseth euen out of his owne graue hence is it that beeing ascended on high hee gaue gifts to men for the gathering and preseruing of his Church hence is it that the church shall alwaies haue the light of the Gospel Pastors Teachers and the Ministrie till we all meete to a perfect man hence is it that this Church shall be defended from Wolues and Tyrants seeing none is stronger then hee nor able to plucke any of his sheepe out of his hands Let the Church be pressed it shall neuer be oppressed Let the Kings of the earth band themselues and forces against it the Lord hath set his Sonne vpon his holy mountaine and hee shall crush them like a potters vessel Let Heretikes and Antechrist send armies of Locusts Iesuites and seducing vagrants to wast the Church and bereaue it of the truth and light leading to life they shall only seduce such as whose names are not written in the booke of life and of the Lamb for seeing Christ is risen so long as â—e who can die no more liueth hee will preserue his darling hee will send out the starres that are in his right hand for her releefe who like Dauids worthies shall break through the hosts of the enemie and bring the pure waters of the well of life as we are for euer thankfully to acknowledge in those worthy restorers of our religion Lastly let floods of persecution rise and swell so as this doue of Christ cannot find rest for the sole of her foot one meanes or other Christ will vse for her helpe for hee will either send her into the wildernesse or the earth shall helpe the woman and drinke in the waters that they shall not hurt her or hee will prouide for her one of the chambers of his prouidence as hee did for Ioash against the rage of Athaliah wherein shee shall be safe till the storme be blowne ouer These are the principall benefits procured vs by Christs resurrection which belong not vnto all but only to such as are risen with him Quest. How shall wee know that we are risen with Christ that they may assuredly belong vnto vs Answ. The Apostle setteth himselfe to resolue this question Coloss. 3.1 where he maketh the seeking of things aboue where Christ is an infallible marke of our rising with him for as when Christ was risen he minded not things below any more but all his course was a preparation to his ascention to which all things tended so now if thou be risen with him heauen will be in thine eye and thine affections are ascended thither where Christ is if Christ were on earth thou mightest fix thy soule and senses here on earth and yet be a Christian but seeing he who is thy head is in heauen thou that art a member of him must be there also And as Christ while he continued vpon earth after his resurrection liued a kind of supernaturall and heauenly life so if thou be risen with him thou liuest not the life of nature but hast begunne the life of grace and an heauenly conuersation Quest. But how shall I know whether I liue by this heauenly life or no Answ. There be two speciall notes to discerne this truth by the former is the dissimilitude and opposition which it hath with the life of sinnefull naturall men vpon earth the latter is the similitude and agreement it hath with the life of Saints and glorified men in heauen Concerning the former the naturall man will follow and pursue things which tend to a sensuall and naturall life he will beate his braines for gold and siluer meate and cloath goods and lands for himselfe and his as for heauen he will haue nothing to doe there till he be dead and for the way thither he careth not to know it till he be dying at the soonest But the spirituall man he coueteth after spirituall things the power of Christs spirit where it is present will lift vp his heart be it neuer so heauie to seeke the kingdome and the righteousnesse of it and he seeketh after the wisedome
his grace the latter of which maketh the former soueraigne vnto vs and appeareth in two actions in remoouing from vs the next causes of all our diseases namely our sinnes For as the Phisicion in working a cure first remooueth the distempered humors of his patient which are the matter of the disease so doth our heauenly Phisicion imply that this is the beginning of his cure and therefore often his first word is Thy sinnes are forgiuen thee and his last word is goe and sinne no more least a worse thing befall thee 2. By taking our diseases vpon himselfe which no Phisician doth or can doe but this Lamb of God taketh away the sinnes of the world by taking them vpon himselfe for hee bare our infirmities and carried our sorrowes and sinnes in the bodie of his flesh euen to the crosse where they were fastned with him buried them in his graue yea cast them into hell and there left them by which most glorious triumph of his the snares and fetters wherewith we were chayned to death and the Deuil are broken and our soules as a bird are escaped Hence note 1. That no man can cast a deuill out of a possessed partie or euer did as a principall efficient cause but as an instrument and that onely by this power of the Lord Iesus to whome all power in heauen and earth is giuen and to whom all the honour of this power must be ascribed for what power can countermand Satans but onely Gods I grant Satan may giue place to Beelzebub and depart his habitatioÌ„ for his greater aduantage and forsake a bodie to get faster hold vpon the soule or to delude many beholders but such hostile conquest ouer satan argueth a mightie power of God which all the deuils in hell cannot resist Secondly that whosoeuer finde themselues any way molested of Satan must hasten themselues to Iesus Christ who onely can batter down the holds of the deuill and worke their deliuerance Feelest thou thy selfe held vnder any spirituall captiuitie or bondage doth the lawe of euill present with thee toyle thee with heauines and vnchearefulnesse to any thing that is good seest thou in any measure Satans secret traines working against thy saluation oh come vnto Christ not faintly as the father of the possessed child Mark 9.22 Master if thou canst doe any thing helpe vs but with confidence as the leper Master if thou wilt thou canst make me whole or as the Centurion onely speak the word rebuke these dumbe and deafe spirits within me and thou who onely canst make the dumbe to speake the deafe to heare the blind to see and the lame to leape for ioy set me at libertie worke my enlargement chase away these spirituall enemies and thou that art the sonne set me free and I shall be free indeede Againe art thou in any affliction of bodie or mind or goods or name yea be it in the case of sorcerie or witchcraft against thy selfe or any of thine or whatsoeuer belongeth vnto thee looke vp vnto Christ he can command fire water windes seas diseases death the deuills themselues and if he see it good for thee he can checke all thy grieuances he is of no lesse power now in his glorie at his Fathers right hand then he was in his humility vpon earth and yet when he was at lowest he could command legions of deuills nay legions of angels as at his apprehension much more can he now command and rebuke the former and pitch the latter round about them that feare him so as without his wil all the deuils in hell cannot make one haire of thy head to fall Thirdly hence are ouerthrowne sundrie superstitious and wicked opinions and practises verie riâ—e in the world As 1. such Popish minded persons as thinke that by certaine words and amulets deuills may be driuen away deseases healed c. And for this they alleadge that in the new Testament onely by naming Iesus such cures were effected To which I answer that it is too grosse a conceit to thinke that there can be any vertue in words to driue away diseases much lesse deuills or to conceiue that by the pronouncing of words but by the vertue and power of Christ working by the Apostles and miraculously put forth with those words both diseases and deuills gaue place and so the parties were healed 2. Such as thinke that by the applying of consecrated things as they call them deuills are scared away as by holy water salt hallowed candles reliques of Saints the signe of the crosse images fashioned in such or such a place All which howsoeuer verie ordinarie in the Church of Rome yet indeede are no better then sorcerie and charming and the verie practises of those who while they will driue the deuil from others plainly prooue that themselues are spiritually possessed by him in that they will cast out deuills by Beelzebub the Prince of deuils They obiect for these reliques that a souldier that was to be buried was reuiued by touching the dead bones of Elishah 2. Kin. 13.21 But this was a miracle wrought by the finger of God to confirme the truth preached by that worthie Prophet and is not to be ascribed to the touching of the bones which in themselues nor at any other time had any such vertue They alledge also the example of the woman hauing the blooddie issue who was cured by the touching of Christs garment whereas that disease was cured not by the corporall touching of his skirt but by the spirituall touching of himselfe which was by the hand of her faith and therefore our Sauiour said be it vnto thee not according to thy feeling but according to thy faith They alleadge also Act. 19.12 That from Pauls bodie were brought to the sicke napkins or handkercheifes and the diseases departed from them and the euill spirits went out of them Which things had no such power in them but only that it pleased God by such weake meanes to produce miracles for the confirmation of that holy doctrine preached by Paul And therefore the text ascribeth these miracles not to the garments of Paul but to God himselfe who by the hands of Paul wrought them vers 11. Whence we may conclude that whosoeuer vse any such meanes as these shew themselues not only superstitious and wicked but most foolish and ridiculous to thinke that any bodily substance whatsoeuer can worke vpon or violence a substance which is not bodily such as the deuils is It will be alleadged that experience sheweth that such meanes as these preuaile to these intents and purposes which we grant to be true but that is by Satans subtelty who often dissembleth a flight as though he were forced by an exorcist to depart or else indeed goeth away that men might be confirmed in their impietie and grow more madde vpon such wicked and vnlawfull meanes 3. Others who when Gods hand is any way vpon them or theirs especially if they conceiue
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
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
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
admitted them to eate and drinke with him after hee arose from the dead the latter in the next verse in that hee sent out his Disciples with commandement to preach vnto the people and especially to acquaint them with the Article of faith concerning his comming againe to iudge the quicke and the dead In which two actions namely of sending out his Disciples and iudging of the world his Kingly office doth notably put forth it selfe And caused that hee was shewed openly 1. It behooueth Christ to make open shew and manifest knowledge of his resurrection 1. Because as hee had beene openly put to death and openly buried that none could doubt of the truth of either so this beeing as maine a beame as lyeth in all the frame of our religion it was meete that it should be as sufficiently cleared and as litle lyable to exception as any of the former which it had not beene if it had not beene as openly confirmed and therefore he would for the space of fortie daies by many bodily appearances to many credible persons at once and by many other infallible tokens make it euident that the same bodie which was crucified hauing the same hands feete and side which were pearced and wherein the prints yet remained euen the same finite and circumscribed bodie which was to be seene and handled and no other was now raised from the graue and loosed from all the bands of death 2. Because somethings remained to be done by Iesus Christ betweene his resurrection and ascention which craued his manifest presence As 1. he was further to instruct his Disciples in the things which appertained to the kingdome of God namly in all the doctrine they were to teach and all the ordinances they were to obserue in the externall gouernment of the Christian Churches vnto the end of the world and therefore the Euangelist sheweth vs how Christ begunne at Moses and all the Prophets and opened vnto them in all the Scriptures the things that were written of him and not onely the Scriptures but their eyes and their hearts to vnderstand and be warmed and affested with the same 2. He was to establish and send out into all the world in his owne person the Apostles to preach the Gospell which he pleased to deferre till this time when by his glorious resurrection they might see that all power was giuen him in heauen and in earth 3. He was to confirme this their extraordinarie ministrie by an extraordinarie Sacrament namely breathing vpon them and giuing them the holy Ghost that is some smaller measure of gifts as a pledge for the time but directing them also when and where to expect the plentifull powring out of the spirit vpon them after his departure as it was most miraculously performed in the day of Pentecost after they had a while wayted at Ierusalem for the promise of the Father 4. Hee was by miracle to confirme to his Disciples the truth of his resurrection that they might be better fitted to the testimonie of it as hee did by that miraculous draught of fish whereby they knew that hee was the Lord. 5. In that also hee was according to that which the Scriptures had foreprophecied of him and himselfe also often foretold to ascend vp bodily and visibly into heauen whence hee descended so to shew himselfe the Sonne of God and our high preist lifted vp higher then the heauens to open heauen for vs and carrie our flesh before hand thither where in the meane time bee maketh requests for vs it was meet in the presence of all the eleuen and they all beholding that hee should openly and according to his bodie be visibly and locally taken vp as the Angels witnessed Act. 1.11 Now though in these and other regards it was meet hee should shew himselfe openly yet would hee not so openly shew himselfe as to all the people but only to such as his wisedome thought sit to behold him Quest. But why did not Christ after his resurrection ride in an open triumph before all the people In all reason it would haue made much to the confusion of his enemies and the comfort of his freinds It could not haue bin but if hee had risen in the sight of the soldiers and had gone into Ierusalem among the Scribes Pharisies into the Temple among the Doctors into Pilats pallace they would all haue beene stricken downe and confounded in the remembrance of their so cruell and wicked a fact if they had beene so plainely and sensibly conuinced of it Answ. We may not suffer our folly to prescribe to the wisedome of God whose waies are not our waies The foolishnesse of God is wiser then men and the weaknesse of God is stronger then men And there be sundrie iust reasons why Christ neither would nor did so openly shew himselfe For 1. Hee declareth hereby that his kingdome is not of this world for then hee would haue shewed himselfe vnto the world whereas after hee rose from death hee would not shew himselfe but to those of his owne kingdome Neither needeth hee for the furthering of his kingdome the helpe or witnesse of the great ones in the world for then would hee haue passed by the Scribes and Pharisies the Doctors and great Rabbies whose words would easily haue beene taken and shewed himselfe to a few poore and abiect men and women Neither commeth his kingdome with outward pompe and obseruation as humane kingdoms doe his triumph is correspondent to his conquest both of them spirituall and inward not discernable but to the eye of the soule 2. The time was now come wherein Christ was not to be knowne any longer according to the flesh the world that had so knowne him before must know him so no more but only by dispensation for the time that such as were to witnesse of him might take the better notice of him 3. The wicked had made themselues vnworthy to see him any more and this was a part of the iust iudgement of God vpon them who had so despighted him they saw him once and were sufficiently conuinced by the Scriptures by his miracles his life and his doctrine all which because they despised and wilfully thrust the kingdome of God from them they are iustly left of God and Christ and permitted to be further blinded that they may vpheape the measure of their sinnes 4. As for the godly the Lord would not haue their faith to depend vpon the witnesse of the eies and sight of the wicked and vngodly but vpon a diuine testimonie namely vpon such as were appointed of God for it and this is a sure ground of faith 5. If Christ had openly appeared to all the people hee had falsified his owne word who had threatned them that because when hee would haue gathered them as an hen her chickens vnder her wing but they would not they should not thenceforth see him till they could say blessed
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
well obserued they had not beene so grossely mistaken in him as they were Secondly the tyrannie of the deuill ouer those whom he possessed is expressed in that the text saith they were oppressed by the deuill Now therefore how miserably the deuill tyrannizeth where God giueth him leaue we shall see by the Scriptures in sundrie particulars As 1. In that his malice spareth not old nor young but tyrannizeth ouer young children tearing and renting and bruising them as Luk. 9.39.42 and if he be so cruell to children hee will vse no great curtesie to those that are elder 2. Sometimes he oppresseth men by multitudes for although ten thousand men are not able to resist one of these wicked spirits yet to shewe his malice hee will set euen a whole legion vpon some one poore creature as Mark. 5.9 3. As tyrants doe with their vassals force them to any thing which euen themselues abhorre so Satan forceth demoniaks to such things as were they themselues they would not abide to heare of he maketh them rent off their cloathes and runne starke naked he causeth them to banish themselues out of the societie of men and liue among the graues yea and as tyrants sometimes maime their captiues of one member sometimes of another so the deuill sometimes strikes them dumb sometimes deafe sometimes altogether sensles whence it is that we reade of dumbe and deafe spirits yea of some raging spirits that neuer leaue renting and tearing the poore creature till he be left for dead 4. Hee is not content that himselfe play the tyrant ouer them but he maketh them also tyrants against mankinde loosing their chaines breaking their fetters and making them so fierce and cruell as no man for feare of his life dares come neere them How the man possessed ranne vpon the sonnes of Sceua and wounded them appeareth Act. 19.16 5. That nothing may be added to his crueltie he forceth them to be most cruell against themselues to cast themselues sometimes into the fire sometimes into the water and to beat themselues with stones continually Quest. What reason is there why the Lord should not onely suffer Satan to possesse his creature but also thus tyrannically to abuse and torture it at his pleasure Ans. 1. Because the word teaching what a malicious enemie Satan is men will not beleeue it and therefore it is iust with God that we should see and sometimes feele to our cost and experimentally be taught what furious hatred and irreconciliable crueltie our deadly enemie carrieth incessantly against vs. 2. That men might conceiue what an horrible thing it is to be giuen vp wholly to the deuill both body and soule and that in hell there can be nothing but gnashing and tearing and horrors worse then ten thousand deaths where he hath men wholly in his owne dominion If the tyrannie of Satan can be so great here we may conceiue what it is there or at least that it is inconceiueable Looke seriously vpon such a pitifull spectacle as this is and thou shalt not need any such messenger as the rich man would haue sent to his brethren to signifie his miserable estate in hell Let mockers looke vpon such an obiect and then tell vs whether the deâ—uil be so blacke and furious as he is said to be or hell so hote as Preachers make it 3. That the more furious and violent the deuill shewes himselfe the more manifestly might the power of God and Iesus Christ breake out not onely by a word repressing but abolishing it altogether the which power when Christ put forth it so amazed all the beholders that they questioned among themselues saying What a thing is this he commandeth the foule spirits with authoritie and they come out for what other ende did Christ aske the deuils name but to shewe his great power and glorie who by one word cast out a whole legion of them 4. That we might conceiue how mischieuously the deuill inwardly worketh in those minds that he possesseth by sinne which tyrannie of his although it be little felt or perceiued yet is it no lesse nay farre greater farre more dangerous and which we haue great cause both to feare and preuent by so much aboue the other as we account the soule more noble then the bodie and things eternall aboue temporall Now the vse of this point shall be to giue a further tast of Satans tyrannie in the soules of wicked men that they may hence see in part what a wofull estate they are in how they are in the snare of the deuill taken prisoners of him to doe his will which is the most lamentable possession of all For when men are giuen vp of God to Satans power to bee ruled at his will they are out of their right minds and all the qualities and behauiours of madmen are euident in them they are taken with dumbe and deafe spirits and strucke sensles to any thing that good is they are tongue-tied cannot speak a good word cannot open their mouthes to pray or praise God but when Satan looseth their tongues they in rage against Christ blaspheame him in himselfe in his word or in his seruants or else their mouthes are filled with idle filthy and hurtfull speaches which as they are set on fire of hell so euerie where by them kindleth Satan sparkles of dissention which are blowne vp to a whole world of wickednesse As little can they heare any thing that is good their eares are stopped wil heare no voice of God or his seruants their eies are blinded by the God of this world that they cannot see the light of the Gospel shining vpon them 2. Wicked men euen when their bodies are most decently couered runne starke naked like madmen euerie where they teare off and wil not abide vpon them the garments of innocencie the robe of Christs righteousnesse they wil not put on yet see they not nor shame for this nakednesse but as hauing put off all forehead they blush not at any flagitious course nay rather they glorie herein thinking themselues then highly commendable when they sweare rage lie drinke and compasse their filthinesse of any kind most remorslesly In which courses they are driuen headlong by the Devil into a bottomlesse sea of sinne as the swine were into the lake out of which miserable destruction let Christ or his Minister seeke to deliuer them they rage and raile like the deuils that would not be tormented before their time But let them offer to bind them and bring them into order by the yoke of Gods iudgements denounced in the word or by the rod of discipline that they may not hurt themselues and others they breake out with more violence such bonds are but like Sampsons flaxe they lightly cast off all such yokes from them 3. As Satan forceth possessed persons to wound and destroie themselues and others so is hee not contented with any course but such as turne to the wickeds owne ouerthrow and the
mischeife of so many as are within their power and reach hee makes them beat themselues with stones continually cast themselues into fire and water that is into all perills and desperate sinnes wound their owne bodies destroie their health shorten their liues through their intemperate and greedie pursuit of sinne but most of all wound their consciences and let out the verie life-blood of their soules And that their damnation may be more and seuere hee stirres them vp to kill and destroy whomsoeuer they can meete withall by drawing in companions and partners in their wickednesse calling them to cast in their lot with them that so they may all perish together What a wofull captiuitie then are many in that yet see it not How many possessed persons are in euery corner who yet will spit at the mention of the Deuil in defiance of him why should supersticious sim-people be so afraid of bodily possession as that when they neesed or open their mouthes to take meate they vsed to fence their mouthes with the signe of the crosse least the deuil should get in at that doore and we neuer feare spirituall possession to fence our selues against it If we saw the deuil raging and tyrannising striking a person dumb and blind racking his ioynts and winding his bodie at his pleasure we would commiserate his state and we could not be so profane but to send vp prayers for his release as esteeming death it selfe a more desirable condition then so to liue But when we see lewd wretches no better then deuils incarnate wholly subdued vnder the power of the deuil ruled wholly at his will and euery way in an estate more miserable yet are we void of compassion towards them and affection in our selues We rather turne their mad pranks into a iest then turne to God in prayer for their recouerie so little we see or sauour of the things of God and his kingdome Those that are bodily possessed or mad shall be kept bound cheyned watched diligently from hurting themselues or others but many of these Beldems are at libertie in place and power to hurt and destroy many with themselues which is a manifest proofe that this wofull condition is little beheld and bewayled by the most few or none complaine of it few or none seeke the cuâ—e of it though euery man neede it as beeing naturally thus possessed euen from his childhood But because men if they be not openly and outragiously wicked with an high hand thinke themselues free enough from all spiritual possession and out of the reach of this doctrine we will therefore goe a little further to shewe that numbers in the world who make fairer shew then the former as though this strong man were quite cast out by a stroÌ„ger theÌ„ he are not yet got out of his power but possessed disposed by him and ruled at his will and pleasure For first who would thinke him possessed that can fall downe on his knees make a solemne profession and confession of Iesus Christ that he is the Sonne of God and the most high and make loud praiers vnto him as acknowledging him to be the Lord of glorie and yet all these are the speaches and behauiours of a man possessed not with one or two but with a legion of deuills What doe the deuills honour Christ who feare nothing more then that he should be honoured and hate nothing so much as he No but all this confession and worship was by constraint partly because they knew him a Prince and a Iudge whose power they could not resist and partly they flatter him to obtaine more gentle entreatie at his hands then they deserued so many a man professeth Christ but you shall obserue at least he may himselfe that many foule spirits breath in him for although he know Christ as the deuills did yet he obeyeth him not he would faine resist him if hee were strong enough to make his part good against him which because he cannot doe he will giue him faire words and call him Lord and Master he will pray to him in sickenesse or distresse but it is but to get out of his hands and keepe his wonted hold still If the power of Christs word come neere him hee can beginne to accuse Christ and Christian profession of vnpeaceablenesse and tormenting him before the time for what time would please these that Christ should come vnto them he can aske Christ and his ministers what they haue to doe with him and Christ shal be blamed because he cannot be at peace for him if he would let him alone all should be well and quiet but the ministrie and discipline are intollerable let Christ preach and he will preach him too so it be such a Gospel as bringeth no repentance or ameÌ„dment of life to himselfe but he may remaine where he was euen in the graues alreadie lodged with death When he cannot doe the greater mischiefe that he would he will doe the lesser if he can if he cannot hinder the ministerie he can deprave it wherein as in all the rest he shewes himselfe at the command of that wicked spirit who when he could no longer torment the man would drowne the swine Secondly although the deuill might be forced through the power of Christ to acknowledge him the holy one of God so as themselues might continue deuills still yet who would thinke him guided by any other then a good spirit of God that should extoll the seruants of Christ their persons their ministerie their doctrine for would any conceiue that the father of lyes would praise the truth and yet marke what a large testimonie the deuil himselfe in the maid gaue of Paul and Silas These men are the seruants of the most high God which shew vnto vs the way of saluatioÌ„ and this she did many dayes Why did not the deuill know that they were the greatest enemies he had vpon earth yes he did but he must somtimes transforme himselfe into an angel of light he must colour all his lyes with some truth which is vndeniable he can lay all his falshoods vpon appearance of truth as his eldest sonne Mahomet enlarged the praises of Christ and his Disciples to ouerthrowe Christian religion withall he hath his fetch to make men beleeue there is an agreement betweene Christ and his Apostles and himselfe or that they needed his testimonie who therefore put him to silence and would receiue no commendation from him but for praises returned sharpe rebukes Euen so many men can praise good men and ministers before their faces whom they knowe to be deadly enemies to their vices not for loue of their vertues but least they should vse them and can call them honest men to trie if by that they can hinder them from doing the dutie of honest men as the deuils called Paul and Silas the seruants of God least they should shewe themselues so by dispossessing them Besides they would seeme heerein to be better then
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
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
made aliue euen in the instant of which he had spoken 2. The impotencie of his enemies who although they watched him sealed him vp laid an heauie stone vpon him were euery way cautelous to keepe him down till the third day was past and he not stealing away secretly in the dead time of the night but rose with noise and warning euen in the morning yet could they no more stay him then they could the sunne from rising and running his course 3. The benefit which the world of beleeuers obtaine by his rising againe set down by the Euangelist Luk. 1.78 Through the tender mercie of our God the day spring from an high hath visited vs 79. To giue light to them that sit in darkenesse and to guide our feete into the way of peace The Chronologers further obserue that this was the day wherein Moses lead the Israelites through the sea wherein all the troupes of Pharaoh and his hoast were drowned Euen so our Lord Iesus this third day lead all the Israel of God out of the spirituall Egypt of blindnesse and filthinesse but gloriously triumphed ouer all the bands of Satan sinne and death all which were sunke like a stone into the bottomelesse pit of hell Other obseruations concerning this day might be inserted out of authors which because I see no sound ground for them out of the Scriptures I will omit them that I may now come to the lessons which out of this circumstance wee may drawe for our further instruction First we learne hence that all the promises of God shal be in due season accomplished whatsoeuer may seeme to come betweene them and vs For seeing Christ beeing dead both could and did performe his promise to his Church will not hee much more beeing aliue and in his glorie doe it The Israelites had a promise of a good land they must in the meane time suffer much oppression in Egypt for the space of 430. yeares together but the selfe same night when the tearme was expired they went out against the heart and yet at the entreatie of Pharaoh and his people In like sort Ioseph had a dreame that the Sunne and Moone and the 12. starres should worship him in the meane time he must be cast into the pit and dungeon where he can see neither sunne moone nor starre many dayes and yeares passed wherein he saw nothing but the cleane contrarie yet in the due season of it this dreame was accomplished And the reason is because 1. God is true of his word hee cannot lie nor repent and 2. he is able to fulfill whatsoeuer passeth from his mouth for shall any thing be hard or impossible to God or shall any power or death or the graue it selfe falsifie it Leane thy selfe then vpon this truth of God hast thou a promise of outward or inward peace health wealth or any other good thing which thy heart can wish hold this promise fast in the midst of thy heart wait for the accomplishment of it it shall not faile thee so farre as thy Father seeth good for thee if it be delaied and deferred euen this also shall turne to thy best Hast thou a promise of life euerlasting hold it by the faith of thy soule as the ayme and end of all thy faith religion for all the miseries of this present life shall not be able to defeat thee of it Hast thou the promise of the resurrection of the bodie after death sticke to this article of thy faith also nothing could hinder the rising of thy head no more can let but the members shall be where the head is not the graue not fire not water not the bellyes of beasts or fishes but they shall giue vp their dead and further the accomplishment of the word of their Creator The second obseruation is that as the Lord of life raised not his Sonne as soone as he was dead but he must lie in the graue two dayes yea and the third also till his case seemed desparate to the Disciples themselues euen so may the members of Christ lie long in the graues of their miserie yea so long as their case seemeth desperate and all that while the Lord not onely deferreth but seemeth to denie their helpe and vtterly to neglect them Abraham had the promise of a sonne by Sarah he looked euery yeare for him ten twenty yeares together nay till the thirtieth yeare till it was not with Sarah as with childing-women in so much as she laught when she heard it the case in nature was desperate who would haue thought but that God had forgotten his promise which Abraham himselfe in all that time if God had not shoared vp his faith might haue forgotten but though long first yet at length the Lord found out a time fit enough to bring his word to passe Dauid in like manner had the promise of the kingdome but in the meane time hee was so traced and hunted by Saul that he said in himselfe I shall surely one day fall by the hands of Saul but howsoeuer the Lord still deferred his promise he knewe not how to breake it the kingdome was rent from Saul and giuen to him that was better then he Now the cheife reasons of this dealing of the Lords with his children are these 1. In Gods delayes there is a seasonable time for all the graces which he giueth to be set on worke such as are faith patience hope prayer all which cease in the accomplishment Secondly he will haue his childrens case often desperate that his owne hand may be acknowledged in giuing them vnexpected deliuerance How could Israel but acknowledge his outstreached arme in their deliuerie when they saw nothing but the mountaines before them the enemies behind thē and the sea as a wall on either side and if the Lord had deliuered them before they came into the bottome of the sea as he easily could haue done the glorie of his worke had been obscured which all ages since haue admired and extolled till this day How did Ionah and the Niniuites acknowledge the finger of God in calling him to that ministerie when as he seemed vtterly cast away beeing buried in the whales belly three dayes and three nights for when by the powerfull word of God the fish was commanded to cast him on the drie ground what a worthy fruit of conversion it had in them generally the history doth declare What great glorie the Lord wonne to himselfe by sauing Daniel not from the den but from the lyons teeth in the denne and the three children not from the furnace but the verie fire in the furnace it appeareth in that the verie heathen Kings themselues made publike edicts that no God but Daniels and no God but Sadrachs c. should be worshipped through all their dominions because no God could deliuer their worshippers as he had done Thirdly the Lord often longer absenteth himselfe from his owne children that when he is returned they might make
to strike the wicked and vngodly with terror and dread seeing the Lord Iesus shall come from heauen in such power and maiestie and all to iudge and condemne them whom when they shal see arraied with vengeance against them no meruaile if they be driuen to their wits ends yea as it is with guiltie malefactors when they see the iudge comming in so honourably attended so shall it be here this very glorie of Christ shall strike them with feare horror and amazednesse and force them to all miserable and unauaileable shifts and to wish if it were possible that the rocks would fall vpon them and crush them to peeces so as they might neuer come before his presence for the great day of the Lord which is to all the wicked of the world a blacke day a cloudy day a dismall day this day is come and they cannot abide it Secondly this iudgement shall be righteous and according to the truth Rom. 2.2 We know that the iudgement of God is according to truth Heb. 1.8 Thy throne O God is for euer the scepter of thy kingdome is a righteous scepter Thou louest righteousnesse and hatest iniquitie Hitherto is to be referred that of Daniel 7.9 who saith that this iudge shall sit vpon a great white throne alluding to the white Ivorie throne of Salomon but infinitly more glorious the whitenesse be rekoning the puritie and righteousnesse both of the Iudge and the iudgement for euery man shall receiue according to his workes Here shall be no conceilment of things for he will bring euery secret into iudgement hee will lighten all things that are hid in darknesse and make the counsells of the hearts manifest Here shall be no daubing or saluing vp of bad matters in corners no pleading of lawyers who craftely cloud the truth of causes for gaine no respect of persons no fauouring for the sake of any freinds nor feare of foes or any displeasure Here shall be no inducement by gifts which blind mens eyes to peruert iudgement the purest gold of Ophir shall guild no matters here for what shall gold or siluer pearles or Iewells doe when heauen and earth shall be on a light fire Here shall be no sanctuaries nor priuiledged persons or places to hinder the course of iustice hence shall be no appeales but euery person shall receiue an eternall sentence of euery cause according to the truth and equitie of it for else the Iudge of all the world should not doe right Vse 1. To comfort Gods children who in this world are herein conformed vnto Christ for the most part causes and sentences passe against them and their light is darkned their innocencie by the might and mallice of the wicked troden down but then shall they be sure of the day God will cause their vprightnesse to breake out as the sun in his strength for when wickednesse shall turne the sinner into hell righteousnesse shall deliuer their soules from death 2. To teach them to possesse their soules in pacience when they see the confusions that are in the world to beware of reuenge but commit all as Christ himselfe did to him that iudgeth righteously We must be content for a while to see our righteous waies depraued our good repaied with euill by euill men and be so farre from thinking hence that there is no prouidence or care in God ouer his children as that we must necessarily conclude hence this iudgement day Obserue the rule Eccles. 3.16 When thou seest in the place of iudgement wickednesse and iniquitie in the place of iustice thinke in thy heart surely God will iudge the iust and the wicked for there is a time for euery purpose and worke and Chap. 5.7 If in a countrie thou seest oppression of the poore and the defrauding of iudgement and iustice be not astonied at the matter for hee that is higher then the highest regardeth it The same ground doe the Apostles often lay to raise this same exhortation vnto patience in enduring wrongs as Philip. 4.5 Let your patient mind be knowne vnto all men the Lord is at hand Iam. 5.7 Be yee also patient and settle your hearts for the comming of the Lord draweth neere As if these holy men had said with one mouth looke not to haue your right here in this world as neither the wicked haue their hyre but wait the appointed time as the husbandman doth for the weekes of haruest and this time is the comming of the Lord before which time neither is the full recompence of righteousnesse giuen to the Saints nor punishment rendred vnto the wicked in the full measure of it Grow not wearie of well doing though ye meete with nothing but discouragements no◠out of loue with the practise of pietie although the world hate you for it as it did your head before you for in due season yee shall reape if ye faint not 3. This teacheth men carefully to looke to all their workes and waies that they be iust and iustifiable such as will hold water as we say For there is a day of triall when all those causes which they haue by mony freinds or wicked pollicie contriued and ouerwaied in shall be brought about againe into a cleare light and put into the ballance of equitie it selfe where they shall be found too light And thinke seriously with your selues how causes words and actions will abide the triall o◠that day which euen for the present can bring no sound comfort to the heart but rather heauinesse to the heart accusation and guiltinesse to the conscience feare in the thoughts and shame in the face if any man should know how impiously and iniuriously they haue beene contriued how many oppressions wrongs cruelties vsuries reuengefull suits only commensed to make men spend their goods and loose their peace how much of many mens estates would giue a loud witnesse against their owners but that men will not so long before hand trouble themselues with such thoughts Well looke to thy selfe whosoeuer thou art If thy conscience now accuse 〈◊〉 or can accuse thee but thou wilt either stifle it or stop thine eares against the crie of it know that it hath a voice and will doe good seruice to this iudge one day a thousand witnesses cannot doe more then it will doe it will bring backe old reckonings which Christ hath not reckoned for and set them in order before thee when thou that canst find none now shalt haue leysure inough to looke into them but all to the breaking of thy heart and increase of thy torment that thou didst not till too late looke into thy reckonings Now to all such as mind hereafter to look into so maine a business as this is I will for the present commend only one rule whereby they may discerne whether their actions will abide the triall that abideth them and that is this If the word of God doe now approoue them they will then be iustifiable but whatsoeuer word or
that no other would haue answered his question nor setled his conscience now touched with sence of his sinne If hee had sent him to the word that could haue done him no good if hee did not mingle it with faith If to his prayers only the prayer of faith is auaileable If to the Sacraments they must be seales of faith or else doe no more good then seales set to blankes If to a good life it must be the life of faith which the iust must liue by If to the Church to ioyne himselfe to that hee must himselfe be first of the houshold of faith Nay more if to Christ himselfe if hee carrie not faith with him hee is after a sort disabled from doing him any good As hee could doe no great workes in Capernaum because of their vnbeleefe only thy faith in the Sonne of God is the beginning and accomplishment of thy happinesse Adde hereunto that it not only remooueth discomfort but bringeth with it all the â—ound ioy and comfort of our liues whence it is that Christian ioy is called ioy of faith and all the Sonnes of faithfull Abraham tread in their Fathers stepps who saw the day of Christ and reioysed because God hath not only reserued mercie for vs but by the faith which his spirit worketh in our hearts he letteth vs know yea and tast what hee hath done for vs so as hence haue we peace with God and with our owne hearts boldnesse in prayer and not patience only but ioy in sorrow thus giue a man faith once and sinne flieth before him bands of temptations are discomfited afflictions dismay him not death and deadly things are disarmed vnto him faith hath gotten and holdeth Christ his victorie his strength his life yea whilest hee walketh in a thousand deaths the faith of his heart hath filled his soule with that heauenly and spirituall ioy which all the world cannot giue neither can it take away Lastly by this worthy grace of faith we are not only brought into the grace by which we stand receiue increase of it through the communion of Christ his death and resurrection as also the inhabitation of the spirit in our hearts but also we are fitted vnto our glorie for faith assureth euery beleeuer of his saluation and euery beleeuer is kept by the power of God through faith vnto saluation which is prepared to be shewed in the last time 1. Pet. 1.5 Thirdly seeing that this is so speciall a grace of God bestowed but on a few it is worth inquirie by what touchstone a man may know the soundnesse of his faith and that it is much more precious then gold And therefore that a man may not be deceiued in a matter of such moment as this is the Scriptures haue furnished vs with such markes and notes as such who will vse diligence in laying their faith thereunto shall certainely know the truth or vnsoundnesse of it for else why should we be commanded to prooue our selues whether we be in the faith or no vnlesse the beleeuer know that he doth beleeue Againe who be they that know not that Christ is in them but reprobates and can Christ liue in any man and he not know it at one time or other and be able to say with Paul I liue not henceforth but Christ liueth in mee and I know whom I haue beleeued Which if any say Paul might know beeing an Apostle and hauing a reuelation which ordinarie men haue not the same Apostle answereth it 1. Cor. 2.12 when bee ioyneth with himselfe all beleeuers we haue not receiued the spirit of the world but the spirit which is of God that we might know the things that are giuen vs of God Now whosoeuer haue receiued this spirit want not this reuelation who if hee reueale vnto vs any thing that is giuen vs of God then would hee not neglect the greatest gift that euer was giuen vs euen Christ himselfe and life eternall through his name The first marke of sound faith is the seat and dwelling of it and that is an humbled soule that longeth and almost fainteth for Gods mercie in Christ that not feeling faith can bitterly complaine for want of it that striueth against doubting because God hath commanded to beleeue that endauoreth to assent to the promise touching forgiuenesse of sinne with purpose to sinne no more this holy seede is sowne in no other ground but this The second marke are the essentiall properties of sound faith and they are three in number 1. It is most pliable to the word of which it is begotten the Iayler as soone as hee was conuerted would but know of the Apostles what hee might doe it will except against nothing that the word enioyneth it will picke no quarrells but with Abraham riseth early to obey God when if hee had reasoned with flesh and blood hee could haue excepted many things which all the wisedome of flesh could neuer haue answered This is that the Apostle ascribeth vnto it that it establisheth the whole law yea the whole word of God the Law and Gospel by prouoking to cheerefull indeauour in the obedience of them both 2. Sound faith being a subsistance it enableth a man to stand vnder a great burden and not be crusht Psal. 46.2 Therefore we will not feare though the earth be mooued Iob will not let his hold goe if the Lord should smite off his hand yea if hee kill him hee will trust still it resteth vpon Gods arme and truth in all estates in life and death whereas euery crosse puffe of winde of temptation or affliction vnsetleth yea and sinketh the vnbeleeuer 3. It beeing a subsistance of things not seene it careth not how little it see the lesse it seeth the more it beleeueth and the lesse it seeth of men and meanes the more it seeth of God It seeth an Almightie promiser who can doe what he will It seeth him that is true of his word who cannot lie and who cannot but doe what he hath said It seeth a mercifull and louing Sauiour whose eyes are vpon them that trust in his mercie and seeing these it seeth enough Besides it estrangeth the heart from the world which it seeth and seeketh an vnseene countrie Abraham Isaac and Iacob acknowledged themselues rather strangers in this world then inhabitants and that they came into it rather to see it and goe through it then dwell or set vp their rest in it It weigneth the heart from the things belowe as the woman at the well once meeting with Christ she forgetteth her waterpot What careth Zacheus for halfe his goods yea or all wheÌ„ Christ once becommeth his ghest and bringeth saluation to his house And on the contrarie it sendeth vp the heart to those treasures which the eye of flesh cannot see but are reserued to the seekers of the countrie where they are And these are the three worthy properties whereby
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
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
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