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
common to all times one common saluation preached by the same Christ who is the same yesterday to day and for euer who is the Lambe slaine from the beginning not actually but by the efficacie of his sacrifice the vertue of which to come they laid hold one to saluation as we doe vpon it past and accomplished alreadie Thus Abel beleeued and receiued testimonie that he was iust before God Heb. 11.4 Thus Noe was made heyre of the righteousnesse which is by faith Euery religion will not saue the professours there is but one way and that a strait one that leadeth to life We come into this world one way we depart many waies so there is but one way to find life euerlasting but many waies to loose it only Christ is the way by his doctrine by his merit by his example euen the newe and liuing way his blood is euer fresh euer trickling down and euer liuing it quickneth them that walke in it and refresheth them with new strength neuer any rent the vaile but he neuer any but he made a high way into the holy of holies in the highest heauen neuer any came to the Father but by him neither was peace euer preached in any other name but his who is Lord ouer all blessed for euer Which is Lord of all Christ may be said to be Lord of all two waies 1. More generally he is with the Father and holy Ghost Lord of all things vnto whom all creatures by right of creation euen the very deuills are subiect Thus he ruleth in the very midst of his enemies disposing of the wicked and their mallice to his owne glorie In this respect he is both owner and possessor of all things and a susteyner and maintainer of all things and that by his word Heb. 1.3 2. More specially he is Lord of all men whether Iewes or Gentiles beleeuing in his name euen a Lord of his Church and in this latter sence Christ is called Lord of all in this place Now Christ is Lord of his Church consisting of Iew and Gentile 1. Because God hath giuen the Church vnto him for his inheritance Psal. 2.8 I will giue thee the Heathen for thine inheritance which beeing a prophecie of the calling of the Gentiles implieth that the kingdome of grace whereof Christ is appointed King in Sion consisteth of all countries and peoples and is not bounded or bordred but with the ends of the earth and sheweth further that all these his subiects are giuen him of God to become his seruants Ioh. 17.2 As thou hast giuen him power ouer all flesh that hee should giue eternall life to all whom thou hast giuen him 2. They are so giuen vnto him as he must win them before he can enioy them Hee winneth partly by conquest partly by ransome hee both conquereth and casteth out the strong man that held them captiue spoyleth him of his armour and weakneth his arme for euer as also he payeth a precious ransome for them to God his Father so as beeing now redeemed and bought with a price they are no longer their owne but the Lords that bought them 3. Because when he hath thus dearly purchased his Church he contracteth himselfe in spirituall marriage with her and so becommeth her Lord Hos. 2.18 I will marrie thee for euer vnto my selfe yea I will marrie thee vnto mee in righteousnesse in iudgement in mercie and in compassion Ephes. 5.23 As the husband is the wiues head so is Christ of the Church So as if a man be a Lord of that which is giuen him of that which he hath redeemed and ransomed of her whom he hath married into his bosome in all these regards by as good right is Iesus Christ the Lord of his Church and euery member of it Obiect But how can Christ be a Lord and a seruant too Isa. 42.1 Behold my seruant I will leane vpon him and he tooke vpon him the forme of a seruant Answ. Christ considered as Mediator is after a speciall manner both his Fathers seruant and yet the Lord of his Church In all the worke of mans redemption he serued and obeyed his Father beeing sent of his Father for this end he was subiect to the death he praied vnto him gaue him thankes learned obedience by the things he suffered not as God equall to his Father but as our Mediator and suretie and yet by all these things he became our Lord and the King of his Church And herein the Apostles trauell as in their maine scope to prooue that Iesus Christ whom the Iewes put to death hath shewed himselfe the Lord of glorie and the true Messias Act. 2.34 Let all the house of Israel know assuredly that God hath made that Iesus which they crucified Lord and Christ. Obiect But how can Christ be the Lord of all seeing many yea the most wil not obey him Ans. Doth a king cease to be the Lord of all his country because some which were his subiects are gone out in rebellion against him besides howsoeuer it standeth with his glorie and grace to suffer with patience the vessels of wrath yet at length he shewes his power against them in bringing forth his whole displeasure vpon them Vse Hence in that Christ is in generall Lord of all we learne that all creatures are his and therefore we must neuer vse any of them without leaue from him or without returne of praise and thanks vnto him none of them are sanctified to our vse without the word and prayer And if we haue leaue from him we ought in sobrietie to vse them 1. Cor 10.26 eate whatsoeuer is sold in the shambles making no question for conscience sake Hēce followeth it also that he hauing an absolute power ouer all he may doe with his owne what he will who shal hinder a potter to frame one vessel to honour another to dishonour which I speak because many cannot endure to heare of a decree of reprobation who must frame their iudgement to his will who cannot but be iust and good and leaue off to reason with God Hence also he may make one rich another poore at his pleasure The rich and poore meete this Lord maketh them both Secondly in that Christ is in speciall Lord of his Church sundrie things are to be noted as first That none can haue Christ to be a Iesus that is a Sauiour who haue him not for their soueraigne and Lord whosoeuer thou art that challengest him for thy Sauiour see thou acknowledge him thy Lord. Quest. How may a man haue Christ to be his Lord Answ. By the practise of fower duties 1. by preseruing in the heart a feare and reuerence towards his person Malac. 1.5 If I be a Lord where is my feare Lordship requires subiection Psal. 45.12 he is thy Lord and reuerence thou or bow vnto him Now this feare must proceed from loue for if any man loue not the Lord Iesus let him be accursed and
not them which can kill the bodie onely but him who can cast both bodie and soule into hell The true feare of him will eate out all those false feares of men Thirdly If Christ be Lord of all then we and all beleeuers are fellow seruants and therefore ought to liue and loue together making no dissention or scisme in our Masters house which is the Apostles reason Ephes. 4.4 perswading the Ephesians to keepe the vnitie of faith because there is one Lord. This shall be done if all of vs who professe Christ could learne to denie our selues to follow his will not our owne or other commanders yea to follow his blessed example learning daily of him to be humble and meeke patient and tender hearted one to another forbearing and forgiuing offenders hard to exasperate and easie to be intreated And these things should we rather striue in that according to the Apostles precept the same minde might be in vs which was in Iesus Christ. Phil. 2.5 Vers. 37. Yee know the word which came through all Iudea beginning in Galily after the baptisme which Iohn preached The holy Apostle here beginneth the confirmation of that which he had formerly spoken that Christ is the Messias and Lord of al to prooue which he beginneth orderly with the Historie of his life and death of which euen these Gentiles could not be ignorant therefore he saith yee know the word Where if it be asked how they should come to know the doctrine of the Gospel seeing the Apostles were not yet turned to the Gentiles and Peter was now sent extraordinarily to teach them concerning Christ which had bin in vaine if they knew the word before we must obserue that by the word here is not meant the word preached as in the former verse but as the word is different in the originall so also is the signification and betokeneth rather a thing done then a word vttered as Matth. 18.16 By the mouth of two or three witnesses shall euery word or fact be confirmed Luk. 2.15 Let vs goe to Bethlem and see this word that is this thing which the Lord hath brought to passe The plaine sence then is this Ye know the word that is the same of Christ which was quickly dispersed through all Iudaea in the mouthes of common men Which fame that they should not mistake him or themselues he describeth 1. by the place where it arose beginning in Galily 2. by the time when it most preuailed after the baptisme which Iohn preached which some expound thus after the baptisme of Christ by Iohn which he preached that is administred but the naturall sence is after the doctrine which Iohn preached concerning him for vsually in the new Testament by Iohns Baptisme especially which Iohn preached is meant all his doctrine and his whole Ministerie Matth. 21.25 The baptisme of Iohn whence was it that is the doctrine as the words after imply Why did yee not beleeue him and all men held Iohn for a Prophet Marke 1.4 Hee preached the baptisme of repentance vnto remission of sinnes that is the doctrine of repentance for 1. else were it improperly said to preach baptisme 2. Iohns doctrine was this repent for the kingdome of God is at hand Act. 18.25 Apollos knew onely the baptisme of Iohn that is his doctrine and therefore is it said in the next verse that Priscilla and Aquila tooke him home and shewed him the way of God more clearely And in Acts. 19.3.4 Into what were ye baptised that is into what doctrine were ye initiated and instructed they said into Iohns baptisme that is into Iohns doctrine the which interpretation notably freeth that hard text from the false collection of Anabaptists who thence would gather that those were by Paul rebaptised who were formerly baptised by Iohn but the difficultie will be remooued if the words of Paul be wisely distinguished from the words of the Euangelist and writer of that historie Iohn baptised saith Paul the baptisme of repentance that is taught the doctrine of repentance saying that they should beleeue which when they heard namely they which heard by Iohns ministerie they were baptized into the name of the Lord Iesus namly by Iohn not by Paul Then addeth the Euangelist vers 6. And Paul put his hands on them and the holy Ghost came on them and furnished them with such gifts as they by their owne confession ver 2. had not heard of before And thus according to the plaine sense of other Scriptures is that difficult place made verie plaine also But why is the ministerie and preaching of Iohn called his baptisme Answ. Because his doctrine was first of all sealed with the seale of baptisme in which regard as his person is called the Baptist so is his doctrine by the name of baptisme Quest. But why is this circumstance of place noted that this fame beganne in Galilie Answ. 1. To note the accomplishment of that prophesie in Isai. 9.1 which also was obserued by the Euangelist Matthew 4.14 2. To shewe that this fame was no bare or vngrounded rumor but raised vpon iust cause for Iesus was baptized by Iohn not farre from the borders of Galily about Enon Ioh. 3.23 And presently after he returned by vertue of the spirit and came into Galily preaching the gospel of the kingdome Mark 1.14 and made no ende till he had taught all their cities in all their synagogues Luk. 4.14 adde to his baptisme and doctrine that he wrought his first miracle of turning water into wine at Cana a towne of Galilie and that he called his disciples in Galilie all which beginnings must needes raise a rumor and fame of him which as Luke reporteth went through all the adiacent region round about 3. This circumstance notably befitteth this argument to prooue him Lord of all both Iewes and Gentiles because he begunne and was so famous in Galily of the Gentiles Quest. But was not Christ sent to the lost sheep of the house of Israel did he not come to his owne how then did he beginne his ministerie in Galilie of the Gentiles Ans. Galilie of the Gentiles is so called not because it was not in Iudea but 1. to distinguish it from an other Galilie which was also in Iudea and called Galilaea inferior in the tribe of Zabulon where Nazaret was scituate But this was called Galilaea superior or Gentium in the tribe of Nephtali not farre from Capernaum 2. Because there were twentie cities in Galilie giuen by Salomon to Hyram a Gentile 1. kin 9.11 3. because beeing in the extremitie of Palestina neare the sea and not farre from Tyrus and Sidon they were euer mixt with many Gentiles that were forreyners besides that they were so seated within that countrie in Salomons time as they could neuer after be remooued 4. M. Iunius thinketh it to be so called not only because of the abundance of Gentiles there but also because it was a most populous countrie full of
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
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
righteous man done which of them could accuse him of sinne or might not hee haue taken his enemies booke vpon his shoulder and haue bound it as a crowne vnto him yes verely the Apostle hath told vs in the words before what Christ had done hee had gone about spent all his life in doing good vnto the Iewes but they returned him euill for good to the greefe of his soule and therefore as Dauid lamenteth the death of Abner how died Abner his hands were not bound nor his feete cheyned but as a man falleth before wicked men so did hee fall that is Abner was a valiant and worthy man and so would haue acquitted himselfe if hee could haue mette his enemie face to face and had not beene wickedly and trecherously slaine by Ioab euen so Christ continued a worthy person although according to the counsell of God hee fell before wicked men through malice and enuie and as Dauid amplified both the sinne and the punishment of such a wretch as so cowardly slew Abner when he said know ye not that this day a great Prince is fallen in Israel euen so the sinne of the Iewes was hereby heightned that a great Prince fell in Ierusalem and the seueritie of Gods iudgement lyeth heauily vpon them till this day in that both a mightie God and innocent man was withall extremitie of rage and furie pursued euen vnto the death Fourthly note in these Iewes what an inbred malice there is in wicked men against Christ and his members for it is neuer without matter to worke vpon if it cannot accuse iustly of euill it can vniustly condemne for doing good this Christ sheweth Ioh. 10.32 Many good workes haue I done for which of them do ye stone me They answer him no but they stone him for blasphemie so something shal be pretended as blasphemie treason mutinie faction or some such thing and a forme of lawe shall be followed nothing in the world is more easie then to finde out a lawe to put Christ to death by for that is the conclusion of all wicked lawes Christ and his members must die by them but whatsoeuer be pretended against them it maketh much for the glorie of God the patience of his Saints and the iust ouerthrowe of his enemies that whatsoeuer the godly suffer at the hands of the wicked it is for most part causles in themselues and consequently vniust in the other Let such as professe the Lord Iesus take notice hereof and content themselues if they finde returne of euil for good it was their Lords case and the seruant can looke for no better entertainement then his Lord findeth Let vs not be wearie of well-doing although it breed vs hatred of the world as knowing that the same spirit of malice is gone out into the world and doth breath in numbers that followe the way of Caine who slew his brother because his workes were good as all those titles of reproach cast vpon Gods children lowdly convince as that they are Church-gadders holy brethren too nice and precise persons the which and the like tearmes if a man sing but a Psalme in his family he cannot avoide well needes must Christians suffer let their care be to suffer onely as Christians and for well-doing for it is no shame to suffer as a Christian and seeing it is the will of God that they must suffer it is better saith the Apostle to suffer for weldoing then as euill doers many receiuing indignities from men will say if I had deserued such and such things it would neuer haue grieued me but Christians must be in a contrarie note it would grieue me if I had deserued such things as I suffer at the hands of men but I reioyce in that I haue not deserued them The third point is the manner kind of Christs death in these words and hanged him on a tree Quest. Why was Christ rather to die on the crosse thē by any other kind of death Ans. Some say that because mankind was foyled in the first Adam by means of a tree it was meet it shold be restored by the second Adam vpō a tree which although it be but inconsequent yet this the Scripture affirmeth that Christ on the crosse as vpon a glorious chariot of triumph rescued his Church foyled the deuill spoyled principalities and powers made an absolute conquest against all the enemies of mans saluation and that it was meete he should thus doe by this manner of death we want not stronger reasons out of the Scriptures As first This was the counsel of God Acts. 2.23 for the Iewes did nothing against him but by the determinate counsel and foreknowledge of God which counsel of God oueruled the matter brought it to this passe strangely for the high Priests had accused Christ with blasphemie had produced witnesses against him in that cause yea had his owne confession that he was the sonne of God which they tooke for blasphemie yet for this could they not put him to this kind of death seeing the blasphemer by the lawe of God must be stoned not crucified and so had Christ beene if the power of death had beene in the hands of the Iewes as not long before it was but the prouidence of God ouerruleth the matter so as he must be brought before the Romane gouernour and a newe action of treasonable affecting the kingdome be laid against him whence it was that Pilate asked if he were the king of the Iewes and he answered yea vpon which answer he was condemned to the most cruell death that was in vse among the Romanes for of those three kinds of death burning heading and crucifying this last was the most seuere and shamefull to which the chiefe malefactors were sentēced and that Christ was executed as an arch-traytor the inscription on the crosse containing the crime for which hee was condemned plainely sheweth Iesus of Nazareth King of the Iewes that no man could looke vpon or read that writing but he should presently conceiue Christ a malefactor in the highest kinde of treason and rebellion Secondly this kind of death was aunciently prefigured as also foreprophesied it was prefigured by Isaac laid bound vpon the wood and the other sacrifices which all were laid on the wood to bee consumed by fire by the lifting vp of the shoulder of the peace offering Leuit. 7.20 by the shaking of the breast of the same to and fro which as some say signifieth the spreading of our Sauiours hands vpon the crosse but especially by the lifting vp of the brasen serpent in the wildernesse which as Christ saith shadowed his owne lifting vp vpon the crosse Ioh. 3.14 Againe this kind of death was also foreprophesied Psal. 22.17 they peirced or digged my hands and feete it was foretold also by himselfe Matth. 20.19 They shall deliuer him to the Gentiles and they shall mocke him and scourge him and crucifie him and that it was necessarie that this
word of Christ should bee fulfilled see Iohn 18.32 Thirdly this kind of death carried with it a more speciall infamie then any other as at this day wee count hanging a dogs death that is an infamous kinde of death because it was especially execrable by the law which accursed euerie one which was hanged on a tree not that this death by any law of nature or in it selfe was more accursed then burning or pressing or by the sword for then neither the theife on the crosse could be saued nor any of our fellons thus executed whereas the scripture in the one and our owne experience in the other speake the contrary but it was onely accursed by the ceremoniall law of Moses so that euerie malefactor of the Iewes that was hanged was in the ceremonie accursed was the type of Christ the substance of all ceremonies who on the crosse was really and truly accursed sustaining the whole wrath of God which is the curse of the lawe and not only ceremonially and typically as they were This the Apostle Paul teacheth Gal. 3.13 that Christ was not onely dead but made a curse for vs his reason is because he died on a tree and therefore are we admonished Phillp 2.8 to consider not only that Christ was obedient vnto the death but to the death of the crosse for any other death had not so much concerned vs. Fourthly this death which so much concerned all the Church of Iewes and Gentiles must not be obscure and therefore the Lord would not haue Christ to die in a tumult or in secret but most conspicuously and apparantly at Ierusalem the great citie of the Iewes but tributarie to the Romanes as it were vpon the theatre of the world at a solemne feast when all the males out of all quarters must appeare before the Lord vpon a crosse high erected that all might see him and on that crosse himselfe proclaimed King of the Iewes in three seuerall languages the Latin Greeke and Hebrewe that all sorts of men might come to the knowledge of it and further because in his death standeth our life he must be thus lifted vp that all men might see him certainely dead and that he died not in shew and appearance only but indeede and in truth really and perfectly for which cause also our Apostle doubleth his affirmation they slew him and hanged him on a tree which most necessarie ground of faith and religion Satan hath mightily by many heretikes sought to ouerthrowe the Turks at this day are held off from the faith in this Messiah by that diabolicall suggestion that not Christ himselfe but Simon the Cyrenian was miraculously crucified in his stead And therefore because the assurance of the death it selfe assureth vs more fully of all the fruits and benefits of it the Scripture is carefull so pregnantly to confirme it as that it cannot be denied not only that he was in the sight of a number of thousands dead on the crosse but by his three dayes buriall by the peircing of his side out of which came water and blood by which was manifest that the verie call of his heart was peirced by the confession of his verie enemies who would beleeue nothing but their own sences and lastly by the fact of the souldiers who whereas they hastened the death of the theeues by breaking their legges they broke not his because the text saith they sawe that he was dead alreadie The fourth point is the vse of Christs crucifying First in Christ on the crosse take a full veiw of the cursednesse and execration of sinne and consequently of thine owne wretchednesse both in regard of thy wicked nature and cursed practises euery sinne beeing so lothsome and odious in the eies of God as the least could neuer be put away but by such an ignominious death of the Sonne of God himselfe If thou lookest at sinne in thy selfe or in thy suffrings yea or in the suffrings of the damned in hell it will seeme but a slight thing but behold God comming downe from heauen and him that thought it no robberie to be equall to his Father in glorie taking flesh in that flesh abasing himselfe to the death of the crosse on that crosse susteining the whole wrath of his Father and so becomming accursed for it and thou shalt see it in the natiue face of it and indeed this one consideration setteth a more vgly face vpon sinne then the law possibly can for that sheweth our sinnes to be a knife to stabbe our selues withall but this to be the very speare that went to Christs heart which is the most odious apprehension in the world all the sinne that euer was committed on the earth could not bring a man so low suppose one man had committed them all as the least sinne of the elect brought the Sonne of God seeing hee that falleth lowest falleth but from one degree in earth to another but Christ falleth from the glorie of heauen into the very sorrowes of hell whosoeuer thou art then that makest light account of sinne and pleadest that God is mercifull looke a little in this glasse wherein behold Gods iustice and sinnes desert in the Fathers iust indignation against his wel-beloued Sonne whom nothing but the cursed death of his only Sonne in whom hee professed himselfe well pleased could appease Secondly seeing all the knowledge of Christ profitable to saluation is of Christ crucified let vs desire to know nothing in comparison but Christ and him crucified seeing such a great Apostle as Paul was desired to know nothing else Now to come to the distinct knowledge of it we must consider these three points 1. The vertue and power of this death in it selfe 2. The application of it vnto our selues 3. The fruits which must appeare in vs by such application For the first Looke vpon this death of the Sonne of God not as of another dead man neither thinke or speake of it as of the death of another ordinarie fellon executed but as of a death which slew all the sinnes of all the beleeuers in the world and as a destroyer of all destroyers a death wherein was more power then in all the liues of all Angels and Men that euer were or shall be yea such a death as hath life in it quickning all the deaths of all that haue benefite by it Here we haue a mightie Sampson bearing away the gates of his enemies by death killing death by suffering his Fathers wrath ouercomming it by entring into the graue opening it for all beleeuers by his blood shedding vpon the crosse reconciling all things Col. 1.20 neuer was their such an actiue suffering of any man which tormented and crucified the Deuils themselues when the deuils instruments were tormenting and crucifying him it is peerelesse and vnmatcheable no Martyr euer thus suffered though Popish doctrine would match as Corriualls some of their Saints sufferings with it the most faithfull Martyrs suffred but dissolution of soule and bodie
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
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
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
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
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
world doe thus disquiet themselues who make their liues more vncomfortable then they need I answer this is indeed one of Satans greatest bolds but such a snare as God leadeth his children out of in safetie whome he teacheth that it is their happinesse to goe to heauen though alone rather then to hell with companie Marie will sit her downe though alone at Christs feete if shee cannot get her sisters companie shee knoweth it is the good part that shall neuer be taken from her And for those especially if they be Ministers who should most aduance this care but disgrace it as a needlesse vexation of the spirit let them know that the Lord Iesus was of another mind who pronounced blessednesse on those that mourne now and promised that they should be comforted and farre are they from the guidance of that spirit who hath taught vs that of all sacrifices none is comparable to that of a broken spirit and contrite heart which the Lord neuer despiseth IV. Now follow the helpes to the obtaining of remission of sins As 1. thou must become a member of the Church Isa. 33.24 The people that dwell there shall haue their sinnes forgiuen And Chap. 62.12 They shall call them the holy people the redeemed of the Lord. Now to know a mans selfe a true member of the Church the Prophet Dauid giueth two infallible notes Psal. 15.2 The former in regard of God to walke vprightly and sincerely as in Gods presence and vnder his eye and the latter in regard of men to exercise righteousnesse both in word and deed 2. Consider seriously of the nature of sinne how odious it is in it selfe how vile it maketh thy selfe in the sight of God how it keepeth away all good things how it procureth al euill how proaâ—e thy selfe art vnto it yea euen after grace receiued this will bring thee to the iudging and accusing of thy selfe to the confession and forsaking of thy sinne which is the high-way to find mercie Prov. 28.13 for the former Psal. 32. I said I will confesse my sinne and thou forgauest mee the iniquitie of my sinne And for the latter it is plainely implied in Christs reason Ioh. 5.14 Goe thy waies now thou art whole but sinne no more least a worse thing follow The fellon that hath beene in prison endured the miserie of his yrons hath beene condemned and with the rope about his necke in feare of present death if he haue escaped hee will take heed of comming into the like miserie againe and he that hath found this grace in truth cannot by turning againe to his sinne turne it vnto wantonnesse 3. Carefully vse the meanes which the wisedome of God hath left to beleeuers for the attaining and assuring of this grace of remission As namely 1. the Ministerie of the word which in the right vse of it is the ministrie of reconciliation in which the Lord offreth conditions of peace remission of sinnes and life euerlasting 2. As also of the holy Sacraments which are the seales of remission of sinnes to all beleeuers worthily receiuing the same Matth. 26.28 and 3. another speciall meanes is feruent prayer for pardon of sinne aboue all things in the world Drowsie Protestants esteemeth slightly of pardon of sinne euen as they doe of sinne it selfe which they thinke easily blowne off with a Lord haue mercie But the tender and distressed conscience that seeth and combateth with the danger sueth for pardon as one that would speed A poore fellon on the gallows readie to be turned off would thinke a pardon the welcomest thing in all the world but the hardnesse and drowsinesse of mens hearts euery where argue that they be a verie few that find this rare grace vnlesse we will say that the greatest blessednesse that liuing man is capable of can be giuen to him that sleepeth on both sides that neuer thinketh of it and neuer maketh means after it V. The companions of remission of sinnes whereby it may easily be discerned are fiue 1. The daily exercise of true repentance in all the parts of it as First in iudging ones selfe for sinne past and present and this was apparent in Paul himselfe who looking backe to his former estate reckoned himselfe a captaine sinner and the chiefe of all sinners he saw in himselfe many sinnes and great sinnes which needed great mercie and much forgiuenesse the which one consideration kept him vnder continually and fostered in him the grace of humilitie when as otherwise through his aboundance of gifts and revelations he might haue exalted himselfe out of measure Secondly in watchfulnes and feare of sinne in time to come according to our Sauiours holy counsell Thou art now made whole goe thy way and sinne no more Thirdly in daily purging and clensing from knowne and secret corruptions many are the places wherein the pardoning and purging of sinnes are ioyned as inseparable Ier. 33.8 I will cleanse all their iniquitie yea I will pardon all their iniquities whereby they haue sinned against mee 1. Ioh. 1.9 If we confesse our sinnes faithfull is he to forgiue vs our sinnes and to cleanse vs from all our vnrighteousnesse This was the summe of the baptisme that is the doctrine which Iohn preached euen amendement of life for the remission of sinnes neuer hope of remission vnlesse thou hungrest after this grace of repentance for the Lord will not be mercifull to that man that blesseth himselfe in his sinnes but if the wicked returne from his sinnes he shall liue and not die Ezech. 18.21 2. The second companion is gladnesse and cheerefulnesse of heart yea an vnspeakeable ioy that the Lord hath done so great things for his soule and made him so happie as to bring him from such extremitie of miserie to partake in the wisedome righteousnesse holinesse and redemption of Christ for can a man haue a gift bestowed vpon him of more price and vse then all the kingdomes of the world and neuer find his heart made glad in it or is it possible that he that findeth the pearle can goe away without ioy The Eunuch beeing conuerted went away reioycing and if euery beleeuer must reioyce in another mans conversion much more must he in his owne The third is loue and thankfulnesse to God which are enforced by this excellent grace Luk. 7.47 The poore woman that stood weeping behind Christ loued much because much was forgiuen her Psal. 116.1 I loue the Lord because hee hath heard my voice and wherein the Lord had thus gratiously dealt with him the whole Psalme teacheth especially vers 8. Because thou hast deliuered my soule from death mine eyes from teares my feete from falling Now if Dauid for a temporall deliuerance from Saul in the wildernesse did thus prouoke his heart to the loue of God how should the consideration of our spirituall deliuerance from sinne death and all hellish powers blow vp these heauenly sparkles in vs And what can so liberall a loue beget in a
good heart but much thankfulnesse for apprehension of much mercie how Dauid in the sence of mercie reaching to the pardon of his sinnes melteth into the praises of God see Psal. 103.1 2 3. c. And the Apostle Paul considering what a weight of corruption did still oppresse him whereof hee expected to be fully eased concludeth his comfort with thankes vnto God in Iesus Christ. And remembring what a bloodie persecutor and an extreame waster of the Church hee had beene formerly yea what an enemie vnto God what a blasphemer of his name he breaketh with vehemēce into the praises of God for his happy chāge But I thanke him who hath counted mee faithfull and put mee in his seruice and the grace of our Lord was exceeding abundant towards mee The fourth is a sound and sincere heart hating and striuing against all sinne euen secret and small aswell as open and greater Dauid in the Psal. 32.1 pronouncing him a blessed man whose iniquitie is couered and whose sinne is pardoned true but it might be asked how shall I know such a blessed man or my selfe to haue attained that blessednesse The Prophet giueth vs this note to know him by in the next words and in whose spirit is no guile namely to hide and foster any sinne of which guile hee there directly speaketh The fifth note or companion is a tender affection to forgiue our brethren priuate wrongs and iniuries euen great as well as small hee that hath ten thousand tallents forgiuen him will not easily take his brother by the throat for two pence The commandement is to forgiue one another euen as God for Christs sake forgaue vs. The example is set downe Luk. 6.36 Be mercifull as your heauenly Father is mercifull but hee forgiueth all and freely is the first in forgiuenes and perfectly he forgiueth and forgetteth too The forme of our petition of mercie is forgiue vs as we forgiue c. Thou wouldst haue God to forgiue thee all and forget all and to make thy wrongs against him as though they had neuer beene goe then and doe so to thy brother otherwise the threatning will meet thee Iam. 2.13 Iudgement mercilesse to him that sheweth no mercie Vse 1. All this doctrine concerning this Article sheweth that there is no other meanes in the world to be free from sinne but by Gods free remission of it Whence it is that remission of sinne is called the couering of sinne in that the faith of the heart laieth hold on Christ and his righteousnesse who is our propitiatorie couering vs and our sinnes against the two tables as the propitiatorie couered the arke in which those tables were without which couer euery sinner is next to the deuill and his Angels the most vile and lothsome creature in the eyes of God This vse must the rather be thought of because neither the Papists nor yet the common and carnall Protestant yeeld consent vnto it The Papist he beleeueth that many sinnes are veniall and properly no sinnes among which hee reckoneth concupiscence which indeed is the mother sinne of all and these need no remission Hee holdeth also that men redeemed by Christ and hauing receiued the first grace of God are now fitted to merit by their workes remission of their sinnes And further hee thinketh that because no man knoweth whether hee haue workes inough to please God no man can know that his sinnes are remitted All which with many moe assertions like to these are most blasphemous heresies against this most comfortable article of free remission of sinnes through beleefe in the name of the Sonne of God which so long as thus they hold them cut themselues off from the remission of their sinnes by Christ and consequently from the grace of life But the common Protestant also contenteth himselfe with simple defences against his sinne like Adams couer and garment of figgeleaues which will scarce hold the sewing Some will hide their sins from mens eyes and then all is safe others striue to forget them and hauing choked the voice of their conscience they lie them downe securely and neuer thinke to heare of them any more Others couer grosse and foule sinnes such as are ignorance of God contempt of his word hardnesse of heart hatred of the light and all irreligion with an outward ciuill life and an honest conuersation as it seemeth to be not thinking that God seeth many a wicked heart through a ciuill life Others will goe beyond the former in acknowledging themselues sinners and will make some shew of making vp their peace but it is with some ceremonie or bodily exercise they will fast and pray and giue some almes or some mony to good vses when they die but as for the grace of faith which should be as a soule to quicken these actions they neuer knew what that meant But howsoeuer most men are carried headlong with such strong delusions as these let no man that would not deceiue himselfe wilfully thinke in any such course to meete with sound peace nothing but the blood of Iesus his Sonne that clenseth from all sinne In the garment of our elder brother only we can carrie away the blessing and our text teacheth vs that remission of sinnes standeth not in the doing of any thing but in the receiuing of it at the hands of Christ by so many as beleeue in his name Vse 2. Is this so worthy a grace of so excellent vse and sweetenesse through the whole life then it standeth euery man in hand to labour and giue all diligence to make sure vnto himselfe the pardon of his owne sinnes But lamentable it is to note the generall carelesnesse of men in a matter of such moment and consequence as this is And surely it will prooue the great condemnation of the world that whereas the whole liues of men are thought too short and all their time too little to be eaten vp in worldly cares which breake their sleepe their strength and often their braines yea and their very hearts onely the last day of all and their dying day is scarcely deuoted to this care of seeking remission of sinne and the way to life euerlasting See we not how busie and earnest most men are in the infinite incumbrances of the world whilest this one thing is the only thing neglected May we not obserue how sure men deuise by learned counsell at their great charge to make to thēselues their deedes leases bonds and other instruments and assurances of the things of this life who in all their liues scarse euer dreamed of this assurance Oh how wilfully herein doe men forsake their own mercie how carelesly do they cast out of their hands the onely comfort of their life and death Whosoeuer therefore thou art that hast hitherto dispised so great saluation that hast set light by Gods gratious invitings to repentance that hast frowardly reiected his kindest offers of mercy now at lēgth begin to take vp