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
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
such but the Lord of the vinyard must needs destroy such husbandmen and lay wast their citie In like manner is he as readie to defend and doe good vnto such as subiect themselues vnto his sonne depend vpon him or suffer any thing for his sake they shall not repent them of their seruice seeing they serue so good a Lord. The third thing in this calling of Christ to his office is the manifestation of it to himselfe and others in that he was annointed with the holy Ghost and power There were three sorts of men that vsed to be anointed in the entrance vnto their office in the old Testament 1. Kings 2. Preists 3. Prophets And this outward ceremonie signified two things First their ordination or calling vnto that office secondly the promise of proportionable gifts for the performance so as they were hereby confirmed both that God hath chosen them to their office as also that he would furnish them vnto it and protect them in the same Christ is here said to be also anointed but not by man as they but by God not with externall oyle but with the holy Ghost and with power not ceremonially and typically but really and spiritually not to any one of those offices but to them all three not receiuing the signe but the thing signified because he was a reall and true King Priest and Prophet of his Church of whome all they were but types and shadowes In this anointing of Christ therefore both these things are signified and prooued 1. that he was ordained of God to the performāce of this office of Mediatorship and consecrated by God to be the Messiah that is a spirituall King Priest Prophet 2. that he had powred out vpon him the gifts of the holy Ghost which gaue him power and furnished him for this office signified here by the holy Ghost and power he receiuing of the holy Ghost power whereby he performed that greatest worke that euer was vndertaken And here is to be obserued a plaine differēce between Christs anointing and all mens besides For whereas all other shadowed anointings were imperfect and some had more gifts bestowed and some lesse but none all nor all in one degree Christ was perfectly anointed and euen in his humane nature was adorned with gifts without measure for God gaue not him the spirit by measure and not onely with gifts but all gifts in the highest degree aboue all his fellowes men or angels in none of which euer dwelt the fulnesse of the God head bodily as it did in him 2. Whereas all other receiued gifts only for themselues and could not by their gifts make others Kings as they were or Priests or Prophets Christ was so anointed with the holy Ghost and with power that he could impart his gifts to others in such manner and measure as they might become like vnto himselfe that looke as the oyle which was powred out vpon Aarons head runne downe by his beard euen to the skirts of his garment and so sweetned his whole bodie euen so such abundance of grace was powred as out of a full horne vpon Christ the head of his Church as it distilleth from him to the sweetning and perfuming of all his bodie to make the same acceptable in the sight of God This the Euangelist expresseth Ioh. 1.16 Full of grace of truth and of his fulnesse we receiue grace for grace Colos. 2.10 In him dwelleth the fulnesse of the godhead bodily and yee are compleat in him Quest. But when was Christ thus anointed Ans. The anointing of Christ is twofold 1. In respect of his gifts and with these he was anointed by the verie vnion of his two natures into one person in the wombe of the Virgin from the first moment of his conception for beeing admirably conceiued by the holy Ghost his humane nature was anointed by the divine vniting it selfe thereunto 2. In respect of his calling to the exercise of those gifts and this was then compleat when in the thirteth yeare of his age at his baptisme he was solemnly inaugurated by a voice from heauen by the opening of the heauen and the descending of the spirit of God in a visible shape abiding vpon him not that he wanted the spirit before but that herein as in the former respect also a maine difference might be put betweene his and the anointing of all that went before who neither were anointed in the wombe nor by the vnion of the dietie nor by any other then materiall oyle whereas he was anointed with the holy Ghost lighting vpon him And this was that which was prophesied before of him Isa. 61.1 The spirit of the Lord is vpon mee because he hath anointed mee that I should preach c. In the exposition of which place when Christ begunne his Ministerie in Galily he said This day is this Scripture fulfilled in your eares Luk. 4.17 Hence we learne 1. That Christ was and is an alsufficient Sauiour and redeemer for beeing to this purpose anointed with the holy Ghost and with power he cannot but be able fully to worke and absolue the worke of mans redemption This is not a worke to be committed to any King or Emperour nor the greatest state and Potentate in the earth no nor to any Angel or Archangel in heauen none of these are fit for it because none are capable of this anointing with the holy Ghost and with power but hee alone who therefore is able to subdue all the Deuils of hell though they come rushing vpon him all at once to ouerthrow all the armies of hell sinne death and damnation assalting himselfe and members with all their might and force in a word able to make his enemies although principalities and powers neuer so mightie and neuer so cruell his very footstoole A greater King then Salomon is here who not only can tread downe his enemies but giue vs strength also so to doe who not only can giue vs lawes but of his fulnesse grace to keepe them God hath anointed him King and set him vpon his throne and endued him with rare gifts fit for gouernment in all which regards we owe vnto him simple and absolute obedience A farre more excellent Priest also then Aaron is nere he is not anointed to offer the blood of buls or goates but to offer himselfe a sweete smelling sacrifice and that not often but once for all neither doth he offer onely this sacrifice but by this spirit and power with which he is anointed he applyeth it to his Church neither neede he offer for himselfe as they because he was a holy harmelesse and vndefiled high Priest neither doth hee onely pray for his Church but meriteth also to be heard is neuer denyed neither euer dieth but liueth for euer to make intercession for them A more famous Prophet then Moses is here anointed he was but a seruant in the house this is the sonne Moses was but the instrument this
well obserued they had not beene so grossely mistaken in him as they were Secondly the tyrannie of the deuill ouer those whom he possessed is expressed in that the text saith they were oppressed by the deuill Now therefore how miserably the deuill tyrannizeth where God giueth him leaue we shall see by the Scriptures in sundrie particulars As 1. In that his malice spareth not old nor young but tyrannizeth ouer young children tearing and renting and bruising them as Luk. 9.39.42 and if he be so cruell to children hee will vse no great curtesie to those that are elder 2. Sometimes he oppresseth men by multitudes for although ten thousand men are not able to resist one of these wicked spirits yet to shewe his malice hee will set euen a whole legion vpon some one poore creature as Mark. 5.9 3. As tyrants doe with their vassals force them to any thing which euen themselues abhorre so Satan forceth demoniaks to such things as were they themselues they would not abide to heare of he maketh them rent off their cloathes and runne starke naked he causeth them to banish themselues out of the societie of men and liue among the graues yea and as tyrants sometimes maime their captiues of one member sometimes of another so the deuill sometimes strikes them dumb sometimes deafe sometimes altogether sensles whence it is that we reade of dumbe and deafe spirits yea of some raging spirits that neuer leaue renting and tearing the poore creature till he be left for dead 4. Hee is not content that himselfe play the tyrant ouer them but he maketh them also tyrants against mankinde loosing their chaines breaking their fetters and making them so fierce and cruell as no man for feare of his life dares come neere them How the man possessed ranne vpon the sonnes of Sceua and wounded them appeareth Act. 19.16 5. That nothing may be added to his crueltie he forceth them to be most cruell against themselues to cast themselues sometimes into the fire sometimes into the water and to beat themselues with stones continually Quest. What reason is there why the Lord should not onely suffer Satan to possesse his creature but also thus tyrannically to abuse and torture it at his pleasure Ans. 1. Because the word teaching what a malicious enemie Satan is men will not beleeue it and therefore it is iust with God that we should see and sometimes feele to our cost and experimentally be taught what furious hatred and irreconciliable crueltie our deadly enemie carrieth incessantly against vs. 2. That men might conceiue what an horrible thing it is to be giuen vp wholly to the deuill both body and soule and that in hell there can be nothing but gnashing and tearing and horrors worse then ten thousand deaths where he hath men wholly in his owne dominion If the tyrannie of Satan can be so great here we may conceiue what it is there or at least that it is inconceiueable Looke seriously vpon such a pitifull spectacle as this is and thou shalt not need any such messenger as the rich man would haue sent to his brethren to signifie his miserable estate in hell Let mockers looke vpon such an obiect and then tell vs whether the deâ—uil be so blacke and furious as he is said to be or hell so hote as Preachers make it 3. That the more furious and violent the deuill shewes himselfe the more manifestly might the power of God and Iesus Christ breake out not onely by a word repressing but abolishing it altogether the which power when Christ put forth it so amazed all the beholders that they questioned among themselues saying What a thing is this he commandeth the foule spirits with authoritie and they come out for what other ende did Christ aske the deuils name but to shewe his great power and glorie who by one word cast out a whole legion of them 4. That we might conceiue how mischieuously the deuill inwardly worketh in those minds that he possesseth by sinne which tyrannie of his although it be little felt or perceiued yet is it no lesse nay farre greater farre more dangerous and which we haue great cause both to feare and preuent by so much aboue the other as we account the soule more noble then the bodie and things eternall aboue temporall Now the vse of this point shall be to giue a further tast of Satans tyrannie in the soules of wicked men that they may hence see in part what a wofull estate they are in how they are in the snare of the deuill taken prisoners of him to doe his will which is the most lamentable possession of all For when men are giuen vp of God to Satans power to bee ruled at his will they are out of their right minds and all the qualities and behauiours of madmen are euident in them they are taken with dumbe and deafe spirits and strucke sensles to any thing that good is they are tongue-tied cannot speak a good word cannot open their mouthes to pray or praise God but when Satan looseth their tongues they in rage against Christ blaspheame him in himselfe in his word or in his seruants or else their mouthes are filled with idle filthy and hurtfull speaches which as they are set on fire of hell so euerie where by them kindleth Satan sparkles of dissention which are blowne vp to a whole world of wickednesse As little can they heare any thing that is good their eares are stopped wil heare no voice of God or his seruants their eies are blinded by the God of this world that they cannot see the light of the Gospel shining vpon them 2. Wicked men euen when their bodies are most decently couered runne starke naked like madmen euerie where they teare off and wil not abide vpon them the garments of innocencie the robe of Christs righteousnesse they wil not put on yet see they not nor shame for this nakednesse but as hauing put off all forehead they blush not at any flagitious course nay rather they glorie herein thinking themselues then highly commendable when they sweare rage lie drinke and compasse their filthinesse of any kind most remorslesly In which courses they are driuen headlong by the Devil into a bottomlesse sea of sinne as the swine were into the lake out of which miserable destruction let Christ or his Minister seeke to deliuer them they rage and raile like the deuils that would not be tormented before their time But let them offer to bind them and bring them into order by the yoke of Gods iudgements denounced in the word or by the rod of discipline that they may not hurt themselues and others they breake out with more violence such bonds are but like Sampsons flaxe they lightly cast off all such yokes from them 3. As Satan forceth possessed persons to wound and destroie themselues and others so is hee not contented with any course but such as turne to the wickeds owne ouerthrow and the
mischeife of so many as are within their power and reach hee makes them beat themselues with stones continually cast themselues into fire and water that is into all perills and desperate sinnes wound their owne bodies destroie their health shorten their liues through their intemperate and greedie pursuit of sinne but most of all wound their consciences and let out the verie life-blood of their soules And that their damnation may be more and seuere hee stirres them vp to kill and destroy whomsoeuer they can meete withall by drawing in companions and partners in their wickednesse calling them to cast in their lot with them that so they may all perish together What a wofull captiuitie then are many in that yet see it not How many possessed persons are in euery corner who yet will spit at the mention of the Deuil in defiance of him why should supersticious sim-people be so afraid of bodily possession as that when they neesed or open their mouthes to take meate they vsed to fence their mouthes with the signe of the crosse least the deuil should get in at that doore and we neuer feare spirituall possession to fence our selues against it If we saw the deuil raging and tyrannising striking a person dumb and blind racking his ioynts and winding his bodie at his pleasure we would commiserate his state and we could not be so profane but to send vp prayers for his release as esteeming death it selfe a more desirable condition then so to liue But when we see lewd wretches no better then deuils incarnate wholly subdued vnder the power of the deuil ruled wholly at his will and euery way in an estate more miserable yet are we void of compassion towards them and affection in our selues We rather turne their mad pranks into a iest then turne to God in prayer for their recouerie so little we see or sauour of the things of God and his kingdome Those that are bodily possessed or mad shall be kept bound cheyned watched diligently from hurting themselues or others but many of these Beldems are at libertie in place and power to hurt and destroy many with themselues which is a manifest proofe that this wofull condition is little beheld and bewayled by the most few or none complaine of it few or none seeke the cuâ—e of it though euery man neede it as beeing naturally thus possessed euen from his childhood But because men if they be not openly and outragiously wicked with an high hand thinke themselues free enough from all spiritual possession and out of the reach of this doctrine we will therefore goe a little further to shewe that numbers in the world who make fairer shew then the former as though this strong man were quite cast out by a stroÌ„ger theÌ„ he are not yet got out of his power but possessed disposed by him and ruled at his will and pleasure For first who would thinke him possessed that can fall downe on his knees make a solemne profession and confession of Iesus Christ that he is the Sonne of God and the most high and make loud praiers vnto him as acknowledging him to be the Lord of glorie and yet all these are the speaches and behauiours of a man possessed not with one or two but with a legion of deuills What doe the deuills honour Christ who feare nothing more then that he should be honoured and hate nothing so much as he No but all this confession and worship was by constraint partly because they knew him a Prince and a Iudge whose power they could not resist and partly they flatter him to obtaine more gentle entreatie at his hands then they deserued so many a man professeth Christ but you shall obserue at least he may himselfe that many foule spirits breath in him for although he know Christ as the deuills did yet he obeyeth him not he would faine resist him if hee were strong enough to make his part good against him which because he cannot doe he will giue him faire words and call him Lord and Master he will pray to him in sickenesse or distresse but it is but to get out of his hands and keepe his wonted hold still If the power of Christs word come neere him hee can beginne to accuse Christ and Christian profession of vnpeaceablenesse and tormenting him before the time for what time would please these that Christ should come vnto them he can aske Christ and his ministers what they haue to doe with him and Christ shal be blamed because he cannot be at peace for him if he would let him alone all should be well and quiet but the ministrie and discipline are intollerable let Christ preach and he will preach him too so it be such a Gospel as bringeth no repentance or ameÌ„dment of life to himselfe but he may remaine where he was euen in the graues alreadie lodged with death When he cannot doe the greater mischiefe that he would he will doe the lesser if he can if he cannot hinder the ministerie he can deprave it wherein as in all the rest he shewes himselfe at the command of that wicked spirit who when he could no longer torment the man would drowne the swine Secondly although the deuill might be forced through the power of Christ to acknowledge him the holy one of God so as themselues might continue deuills still yet who would thinke him guided by any other then a good spirit of God that should extoll the seruants of Christ their persons their ministerie their doctrine for would any conceiue that the father of lyes would praise the truth and yet marke what a large testimonie the deuil himselfe in the maid gaue of Paul and Silas These men are the seruants of the most high God which shew vnto vs the way of saluatioÌ„ and this she did many dayes Why did not the deuill know that they were the greatest enemies he had vpon earth yes he did but he must somtimes transforme himselfe into an angel of light he must colour all his lyes with some truth which is vndeniable he can lay all his falshoods vpon appearance of truth as his eldest sonne Mahomet enlarged the praises of Christ and his Disciples to ouerthrowe Christian religion withall he hath his fetch to make men beleeue there is an agreement betweene Christ and his Apostles and himselfe or that they needed his testimonie who therefore put him to silence and would receiue no commendation from him but for praises returned sharpe rebukes Euen so many men can praise good men and ministers before their faces whom they knowe to be deadly enemies to their vices not for loue of their vertues but least they should vse them and can call them honest men to trie if by that they can hinder them from doing the dutie of honest men as the deuils called Paul and Silas the seruants of God least they should shewe themselues so by dispossessing them Besides they would seeme heerein to be better then
the Apostle intending to prooue Christ to be the true Messias should mention both these natures which are absolutely necessarie to the Mediator the humanitie that it might suffer death and so satisfie in the same nature that had sinned and the dietie to overcome in suffering so to apply that satisfaction vnto beleeuers Secondly the persons that put Christ to death were the Iewes they of Iudaea and Ierusalem Obiect But the Iewes had no power to put him to death the scepter was gone from them and if the Scribes and Pharisies had had the power in their hands they would neuer haue suffered him aliue so long Besides the Iudge who was Pontius Pilat was the Romane Emperours deputie the souldiers his executioners were of the Romane band the manner of death also not Iewish but Romane why is it then said that the Iewes slew him and no mention made of the Romanes by whose authoritie he was put to death Answ. The Iewes are iustly charged with it because they were the cheife causes and abettors in all that violence which the Romans vsed against him They made way to this sentence and went as farre as they could they apprehended him they mocked him they charged him with blasphemie they raised false witnesse against him they beate him spate in his face they hoodwinke him and bad him prophecie who smote him finally they deliuered him to the Romane gouernour accuse him with matter of death falsly witnesse it against him mooued the people to aske Barrabas and cry crucifie him they are content that his blood be vpon them and their children as it is at this day and this is that which Pilate in his owne defence said vnto Christ Ioh 18.35 Am I a Iewe Thy owne countrymen and high Priests deliuered thee vnto me as if he had said I beare thee no hatred or displeasure I am no Iewe who best know what thou hast done beeing a Iewe also but thine owne nation deepely accuse thee vnto me Whence may be noted sundrie instructions First that the lower degrees of murther such as are enuie hatred and vncharitable proceedings are esteemed murther it selfe before God for the Iewes slew Christ in that they deliuered him of enuie to the Romans to be slâ—ine The law of God which condemneth the least iniurie against the person of our neighbour doth it in these words Thou shalt not kill The Apostle Iohn speaketh of a mentall murther Hee that hateth his brother is a manslayer hee hath secretly in his heart slaine him alreadie And yet how openly do men testifie the mallice of their hearts so farre as they dare by cursed reuiling and murthering speaches that they may shew themselues murtherers with witnesse but alas little know they what they doe for if the least and lowest degrees of prouoking and rancorous speaches as to call the brother foole deserue to be punished with hell fire what deserue those venemous and spightfull speaches which numbers without all conscience accustome their tongues vnto let such consider that the Apostle rangeth raylers in the ranke with adulterers buggerers and such beastly persons as shall neuer enter into the kingdome of God 1. Cor. 6. â—0 Others there are euen a generation of rough Ismaels men of a word and a blow whose fists are against euery man who in stead of seeking peace and pursuing it deuise how to quarrell and contend they care not with whom and this is counted courage and manhood but is indeed a satanicall practise and an high degree of murther which for the most part endeth in the highest to the destruction of others with themselues Secondly note that it is no lesse sinne to sinne by instruments as by our owne hands the Iewes were as deepe if not deeper in this sinne as the Romans Caiphas the high preist was as farre in it as Pilat that red the sentence the one gaue wicked counsell the other followed it the receiuer pertaketh as deepe in the sinne and punishment as the theefe himselfe Ahab murdred not Naboth but because hee consented to Iesabel giueth her his ring and concealeth her wicked intent therefore the Lord asketh him if hee had killed and gotten possession as for Iesabell there was another reconing for her behind Dauid slew not Vriah with his owne hands but writing to Ioab to put him in the forlorne hope and recoyle backe from him that hee might be smitten by the enemie and die therefore the Lord asked him wherefore hast thou killed Vriah with the sword This teacheth vs to take heed of setting sinners a worke or any way of casting in our lot with them either by 1. commanding 2. counselling 3. countenancing 4. prouoking 5. flattering 6. silence 7. winking at as Ely 8. defending any sinne or sinner for accessories are before God as principalls which is the rather to be considered of because men willingly deceiue themselues in this behalfe Many masters will not worke themselues vpon the Saboath day but their seruants must for them in whom they sinne as heinously as if they set their owne hands to worke for they ought by Gods law to see â—hat their seruants nay their beasts rest on the Saboath as well as themselues Many parents may hence also see their great sinne who themselues perhappes will not sweare lie drinke to drunkennesse but all these and worse they doe in their children ouer whom they watch not whom they correct not nor vse good meanes to reclaime them Many men will not themselues reuile or persecute Gods children but can well inough heare it in others without much offence to themselues or defence of the other euen when they haue a calling often to doe it Paul so soone as hee was conuerted accused himselfe for keeping the garments of those that stoned Steven And the truth of grace would make them listen to the counsell which Pilates wife gaue her husband haue nothing to doe with that iust man haue no hand no tongue no eare no foot to stirre against Christ in his members if thou doest not meane one daie dearely to buy it Thirdly note the extreme wickednesse and vnthankfulnesse of the Iewes whose sinne is here aggrauated in that they persecute to the death a iust and innocent man one that was sent vnto them by God that came vnto them as vnto his owne among whom hee had performed all his great workes had giuen sight to their blind healed their sicke dispossessed their deuils raised their dead and all this most freely and cheerefully and yet such was their ingratitude that when hee came to his owne his owne receiued him not this cheife corner stone was refused of the builders this cheife shepheard was smitten euen in the house of his freinds Adde hereunto that they persecute such a worthy and the Lord of all with such indignitie and despight as they not only reckoned him among sinners but preferred a murtherer before the iust and holy one of God and wherefore what had the
word of Christ should bee fulfilled see Iohn 18.32 Thirdly this kind of death carried with it a more speciall infamie then any other as at this day wee count hanging a dogs death that is an infamous kinde of death because it was especially execrable by the law which accursed euerie one which was hanged on a tree not that this death by any law of nature or in it selfe was more accursed then burning or pressing or by the sword for then neither the theife on the crosse could be saued nor any of our fellons thus executed whereas the scripture in the one and our owne experience in the other speake the contrary but it was onely accursed by the ceremoniall law of Moses so that euerie malefactor of the Iewes that was hanged was in the ceremonie accursed was the type of Christ the substance of all ceremonies who on the crosse was really and truly accursed sustaining the whole wrath of God which is the curse of the lawe and not only ceremonially and typically as they were This the Apostle Paul teacheth Gal. 3.13 that Christ was not onely dead but made a curse for vs his reason is because he died on a tree and therefore are we admonished Phillp 2.8 to consider not only that Christ was obedient vnto the death but to the death of the crosse for any other death had not so much concerned vs. Fourthly this death which so much concerned all the Church of Iewes and Gentiles must not be obscure and therefore the Lord would not haue Christ to die in a tumult or in secret but most conspicuously and apparantly at Ierusalem the great citie of the Iewes but tributarie to the Romanes as it were vpon the theatre of the world at a solemne feast when all the males out of all quarters must appeare before the Lord vpon a crosse high erected that all might see him and on that crosse himselfe proclaimed King of the Iewes in three seuerall languages the Latin Greeke and Hebrewe that all sorts of men might come to the knowledge of it and further because in his death standeth our life he must be thus lifted vp that all men might see him certainely dead and that he died not in shew and appearance only but indeede and in truth really and perfectly for which cause also our Apostle doubleth his affirmation they slew him and hanged him on a tree which most necessarie ground of faith and religion Satan hath mightily by many heretikes sought to ouerthrowe the Turks at this day are held off from the faith in this Messiah by that diabolicall suggestion that not Christ himselfe but Simon the Cyrenian was miraculously crucified in his stead And therefore because the assurance of the death it selfe assureth vs more fully of all the fruits and benefits of it the Scripture is carefull so pregnantly to confirme it as that it cannot be denied not only that he was in the sight of a number of thousands dead on the crosse but by his three dayes buriall by the peircing of his side out of which came water and blood by which was manifest that the verie call of his heart was peirced by the confession of his verie enemies who would beleeue nothing but their own sences and lastly by the fact of the souldiers who whereas they hastened the death of the theeues by breaking their legges they broke not his because the text saith they sawe that he was dead alreadie The fourth point is the vse of Christs crucifying First in Christ on the crosse take a full veiw of the cursednesse and execration of sinne and consequently of thine owne wretchednesse both in regard of thy wicked nature and cursed practises euery sinne beeing so lothsome and odious in the eies of God as the least could neuer be put away but by such an ignominious death of the Sonne of God himselfe If thou lookest at sinne in thy selfe or in thy suffrings yea or in the suffrings of the damned in hell it will seeme but a slight thing but behold God comming downe from heauen and him that thought it no robberie to be equall to his Father in glorie taking flesh in that flesh abasing himselfe to the death of the crosse on that crosse susteining the whole wrath of his Father and so becomming accursed for it and thou shalt see it in the natiue face of it and indeed this one consideration setteth a more vgly face vpon sinne then the law possibly can for that sheweth our sinnes to be a knife to stabbe our selues withall but this to be the very speare that went to Christs heart which is the most odious apprehension in the world all the sinne that euer was committed on the earth could not bring a man so low suppose one man had committed them all as the least sinne of the elect brought the Sonne of God seeing hee that falleth lowest falleth but from one degree in earth to another but Christ falleth from the glorie of heauen into the very sorrowes of hell whosoeuer thou art then that makest light account of sinne and pleadest that God is mercifull looke a little in this glasse wherein behold Gods iustice and sinnes desert in the Fathers iust indignation against his wel-beloued Sonne whom nothing but the cursed death of his only Sonne in whom hee professed himselfe well pleased could appease Secondly seeing all the knowledge of Christ profitable to saluation is of Christ crucified let vs desire to know nothing in comparison but Christ and him crucified seeing such a great Apostle as Paul was desired to know nothing else Now to come to the distinct knowledge of it we must consider these three points 1. The vertue and power of this death in it selfe 2. The application of it vnto our selues 3. The fruits which must appeare in vs by such application For the first Looke vpon this death of the Sonne of God not as of another dead man neither thinke or speake of it as of the death of another ordinarie fellon executed but as of a death which slew all the sinnes of all the beleeuers in the world and as a destroyer of all destroyers a death wherein was more power then in all the liues of all Angels and Men that euer were or shall be yea such a death as hath life in it quickning all the deaths of all that haue benefite by it Here we haue a mightie Sampson bearing away the gates of his enemies by death killing death by suffering his Fathers wrath ouercomming it by entring into the graue opening it for all beleeuers by his blood shedding vpon the crosse reconciling all things Col. 1.20 neuer was their such an actiue suffering of any man which tormented and crucified the Deuils themselues when the deuils instruments were tormenting and crucifying him it is peerelesse and vnmatcheable no Martyr euer thus suffered though Popish doctrine would match as Corriualls some of their Saints sufferings with it the most faithfull Martyrs suffred but dissolution of soule and bodie
it neither distrust his power and grace when we are in the deepest of our distresse 5. That seeing it was his pleasure to submit himselfe to the lowest estate of humiliation before his exaltation we might also with more cheerefulnesse content our selues to suffer euen any abasement with him and for him before wee looke to raigne with him The words of the verse containe two things 1. The assertion of Christ his resurrection Him God raised vp the third day 2. The manifestation or euidence of it and caused that he was openly shewed The former part is laid downe in fowre distinct points 1. the person raised him 2. the person raising him God 3. the action it selfe raised 4. the time when the third day First the person raised is Christ where first it will be demanded how Christ can be said to be raised seeing he consisted of a diuine and a humane nature whereof the first could neither fall nor rise and for the second that also consisted of soule and bodie the former of which beeing the principall part died not but was in paradise Seeing then neither the deitie nor the soule of his humanitie nor his person did rise but only his bodie how can Christ be said to be raised Ans In sundry other places of Scripture besides this we meet with such synechdochicall phrases and formes of speach wherein somewhat is attributed to the whole which is proper but to one part and that ascribed to the whole person which belongeth but to one nature which commeth to passe by reason of that strait and personall vnion of the two natures in Christ. Thus we read that God purchased his Church by his owne blood and that the Lord of glorie was crucified of the sonnes beeing in heauen and in earth at one time of Christs beeing before Abraham was of his beeing omnipotent c. All which are spoken of the whole person but properly are to be referred to the seuerall natures to which they doe agree Thus the Apostles sometimes expound them and teach vs so to doe 1. Pet. 3.18 Christ was mortified according to the flesh and quickned according to the spirit 2. Cor. 13.4 Hee died according to the infirmitie of his flesh and was quickned according to the power of God and to helpe our conceit herein serueth that schoole distinction which saith that whole Christ is said to doe this or that which the whole of Christ did not yea our owne common forme of speach saith a man is dead whose soule liueth and a man is a sleepe when his bodie only sleepeth 2. We haue hence to note that the same bodie was raised which had beene laid downe in the graue and no imaginarie bodie neither any other bodie for it for neuer was any other laid there before Of all which himselfe against all Heretikes giueth sufficient euidence as in the manifestation following remaineth to be cleared 3. That this person raised was not a priuate person but the same who had as a publicke person beene abused accused condemned and executed and now as a publike person also raised from the dead in whom all his Church and euery member of it rose againe for whosoeuer haue interest in his death haue their part also in this resurrection 4. Here is a further thing in this person to be noted then euer was in any the first Adam was a roote also and a publike person when hee sinned hee sinned for himselfe and vs and hauing sinned and we in him hee died away and left vs in that sinne and beeing dead we heare no more of him and the Scriptures though they record at large the histories of the holiest men that haue liued yet when once they come to this that such or such a man died we heare no more of him but with Christ it is not so who was not only as another Sampson who bewraied the greatest power in his death but herein vnmatcheable and pearlesse that hee did greater things after his death then euer hee did in all his life insomuch as Augustine was wont to say that the faith of Christians was Christs resurrection We must not then content our selues with common people that Christ is dead for all and no more but fasten our eyes vpon his resurrection so much the more diligently by how much it is easier to beleeue that hee was dead then that hee rose againe And what other thing can more fitly be collected from that practise of all the Euangelists who in other things while some of them omit one historie some another or else some of them breifly point at and lightly touch and passe ouer some other histories all of them set themselues of purpose to be copious and large in this of Christs resurrection that the faith of beleeuers might be firmely grounded herein and the rather because no benefite of his resurrection none of his death and without the certaine apprehension hereof all preaching and hearing and faith were in vaine and we our selues were yet in our sinnes To which Apostolicall practise this of our Apostle is not vnsutable in this place in hand who while hee almost in one word maketh mention of the death of Christ hee at large prosecuteth and prooueth the truth of his resurrection The second point is to consider the person that raised Christ. Him God raised that is God the Father Act. 2.24 And haue crucified and slaine whom God hath raised and 3.15 Yee haue killed the Lord of life whom God hath raised from the dead More plainely is this worke attributed to the mightie power of the Father of glorie working in Christ and raising him from the dead Eph. 1.17.20 and to him at whose right hand hee sitteth so Rom. 4.24 We beleeue in him which raised our Lord Iesus Christ from the dead Obiect But Christ raised himselfe Ioh. 2.19 Destroie this Temple and in three daies I will raise it againe and hereby was hee mightily declared to be the Sonne of God by raising himselfe from the dead Rom. 1.14 In like manner is this resurrection of his ascribed to the holy Ghost Rom. 8.11 If the spirit of him which raised vp Christ c. therefore the Father raised him not Answ. Here is no contrarietie the Father raised him and hee raised himselfe For 1. there is but one deitie of the Father Sonne and holy Ghost which is the common foundation of all their actions 2. There is but one power common to them all three and this is the power that Christ challengeth he hath to lay downe his life and take it vp againe 3. There is but one common act in them all three for the putting out of this power vnto any externall action without themselues of which Christ speaking Ioh. 5.19 saith whatsoeuer the Father doth the same things doth the Sonne also In these respects holdeth the speach of the Apostle These three are one that is these three 1. in the true and reall distinction of their
for these hee rose againe for these hee spoiled principalities and powers for these hee slew hatred yea not for these only but in these also and in these only As for all the rest hee praieth not for the world namely the wicked of the world hee died much lesse for them his death killed none of their sinnes but they are left in their sinnes and vnto the raigne and damnation of their sinnes without all benefit either of the death of Christ or of his resurrection When we say then that Christ killed sinne we must be vnderstood according to the Scriptures only for and in true beleeuers who only can receiue of his fulnesse The latter distinction concerneth sin wherein wee must consider two things 1. the guilt 2. the corruption of it The whole guilt of sinne is wholly and at once abolished to all beleeuers by meanes of Christ his death and resurrection but not the whole corruption which while they dwell in the bodie will dwell with them yet so as they neither liue in it nor it scarcely liue in them For the former the Apostle asketh this question Rom. 6.2 How can we that are dead to sinne liue in it and hence it is that such as are in communion with Christ are not only said to be dead but buried also with Christ and consequently they leaue their sinnes in his graue euen as Christ himselfe left them there where if they be left there will be a rotting and consuming of them away that they will be euery day lesse then other euen as it is with the bodie that lyeth in the graue and those which remaine yet vnmortified they will be euen as dead carkases lothsome and stinking which aboue all things the godly desire to be couered Now how impossible is it that these should be the practises of such as liue in sinne Nay I say more that all the corruption of sinne left in the godly can scarcely be said to liue in them I graunt indeede some moouing and stirring of it in them but it is such a motion as is in a beast which hath the throat cut it strugleth and striueth in letting life goe but the beast is killed and the vncleane issues of sinne in the godly which indeed are many are like such issues which come from a dead man and are a very parting from them rather then any argument of the life of sin or of any delight in them This is that which the Apostle aimeth at Rom. 6.7 Hee that is dead is freed from sinne as the theefe once hanged stealeth no more so sinne once dead and executed in Christ liueth no more in state or strength the sinewes of this giant are cut and what strength of motion can be in it In a word it is in beleeuers but dying sinne sinne destroied the whole hoast of sinne is discomfited though some stragglers of the armie wander here and there as rebells in another mans dominions The second enemie is death which entred into the world by sinne and went ouer all men in that all men had sinned and standeth in full force and state by sinne whersoeuer it raigneth Now Christ by remoouing the cause hath also remooued the effect for sinne beeing slaine death is also swallowed vp in victorie he hath made his word good O death I will be thy death who although he be the last enemie that shall be fully destroyed yet hath he disarmed him taken away his dart and sting from him and so spoyled him as he hath left him nothing to harme the elect withall The third enemie is hell the gates of which was set wide open by sinne for In the day thou sinnest thou shalt die the death namely the second death as well as the former But Iesus Christ by discending into hell and suffering the sorrowes of the second death loosed the same from himselfe and all such as shall beleeue in his name vnto the worlds ende Reu. 1.18 I was dead but am aliue for euermore Amen and I haue the keyes of hell and death which phrase seemeth to be borrowed from great commanders and conquerours who hauing wonne and entred any citie presently haue the keyes deliuered vnto them in token of that regiment and authoritie which now of right belongeth vnto them and plainely importeth that howsoeuer Christ was once dead yet by his death he hath vanquished hel and death and so hath obtained full power and command ouer them both The fourth enemie is Satan the arch enemie of mankind most malitious beeing a manslayer from the beginning and most powerfull beeing the Prince yea the God of this world yet hath the victorious lyon of the tribe of Iudah put to flight this roaring lyon whose rage and malice made him bold to set vpon the Sonne of God himselfe that so he might worke his owne ruine and ouerthrowe How Christ avoided his sundrie fierce assaults and temptations in the wildernes broke his power and forces by his powerfull dispossessing and casting him out of men and women trode vpon his necke by the power of his death and resurrection we might at large out of the Euangelists shewe but that wee haue spent some time alreadie in this argument so as now the gates of hell can neuer preuaile against the faith of the godly the seede of the woman hath broken the serpents head the strong man is cast out by a stronger then he the spoyler is spoyled and lead in triumph by him that appeared for this ende to destroy the workes of the deuill who hath this tyrant also in chaines reserued for the blackenesse of darkenesse for euer The last enemie but not the least in strength is the world Satans seruant and armour-bearer which by all the power and pollicie it could vse could not keepe Christ downe in the graue but he rose againe notwithstanding all the opposition of it this is that our Sauiour professeth of himselfe a little before his death Be of good comfort for I haue ouercome the world As if he had said trouble not your hearts although you haue all the strength and malice of the wicked world against you all which shall be no more able to preiudice your saluation or hinder your glorie then myne owne who haue ouercome it so as you fight against a conquered enemie By all this that hath beene said that of the Apostle appeareth to bee true that he hath subdued all things vnto himselfe and hath put all his enemies vnder his feet that none nor all of them can separate vs from God or Christ or our saluation purchased and preserued for vs by him Now we are to see in the next place that Christ by his resurrection hath not onely spoyled these enemies for vs but that he hath made them all after a sort friendly vnto vs that whereas they desire still indeede and seeme to wound vs they doe nothing else but heale vs. 1. For sinne that nowe serueth to humble Gods children and
admitted them to eate and drinke with him after hee arose from the dead the latter in the next verse in that hee sent out his Disciples with commandement to preach vnto the people and especially to acquaint them with the Article of faith concerning his comming againe to iudge the quicke and the dead In which two actions namely of sending out his Disciples and iudging of the world his Kingly office doth notably put forth it selfe And caused that hee was shewed openly 1. It behooueth Christ to make open shew and manifest knowledge of his resurrection 1. Because as hee had beene openly put to death and openly buried that none could doubt of the truth of either so this beeing as maine a beame as lyeth in all the frame of our religion it was meete that it should be as sufficiently cleared and as litle lyable to exception as any of the former which it had not beene if it had not beene as openly confirmed and therefore he would for the space of fortie daies by many bodily appearances to many credible persons at once and by many other infallible tokens make it euident that the same bodie which was crucified hauing the same hands feete and side which were pearced and wherein the prints yet remained euen the same finite and circumscribed bodie which was to be seene and handled and no other was now raised from the graue and loosed from all the bands of death 2. Because somethings remained to be done by Iesus Christ betweene his resurrection and ascention which craued his manifest presence As 1. he was further to instruct his Disciples in the things which appertained to the kingdome of God namly in all the doctrine they were to teach and all the ordinances they were to obserue in the externall gouernment of the Christian Churches vnto the end of the world and therefore the Euangelist sheweth vs how Christ begunne at Moses and all the Prophets and opened vnto them in all the Scriptures the things that were written of him and not onely the Scriptures but their eyes and their hearts to vnderstand and be warmed and affested with the same 2. He was to establish and send out into all the world in his owne person the Apostles to preach the Gospell which he pleased to deferre till this time when by his glorious resurrection they might see that all power was giuen him in heauen and in earth 3. He was to confirme this their extraordinarie ministrie by an extraordinarie Sacrament namely breathing vpon them and giuing them the holy Ghost that is some smaller measure of gifts as a pledge for the time but directing them also when and where to expect the plentifull powring out of the spirit vpon them after his departure as it was most miraculously performed in the day of Pentecost after they had a while wayted at Ierusalem for the promise of the Father 4. Hee was by miracle to confirme to his Disciples the truth of his resurrection that they might be better fitted to the testimonie of it as hee did by that miraculous draught of fish whereby they knew that hee was the Lord. 5. In that also hee was according to that which the Scriptures had foreprophecied of him and himselfe also often foretold to ascend vp bodily and visibly into heauen whence hee descended so to shew himselfe the Sonne of God and our high preist lifted vp higher then the heauens to open heauen for vs and carrie our flesh before hand thither where in the meane time bee maketh requests for vs it was meet in the presence of all the eleuen and they all beholding that hee should openly and according to his bodie be visibly and locally taken vp as the Angels witnessed Act. 1.11 Now though in these and other regards it was meet hee should shew himselfe openly yet would hee not so openly shew himselfe as to all the people but only to such as his wisedome thought sit to behold him Quest. But why did not Christ after his resurrection ride in an open triumph before all the people In all reason it would haue made much to the confusion of his enemies and the comfort of his freinds It could not haue bin but if hee had risen in the sight of the soldiers and had gone into Ierusalem among the Scribes Pharisies into the Temple among the Doctors into Pilats pallace they would all haue beene stricken downe and confounded in the remembrance of their so cruell and wicked a fact if they had beene so plainely and sensibly conuinced of it Answ. We may not suffer our folly to prescribe to the wisedome of God whose waies are not our waies The foolishnesse of God is wiser then men and the weaknesse of God is stronger then men And there be sundrie iust reasons why Christ neither would nor did so openly shew himselfe For 1. Hee declareth hereby that his kingdome is not of this world for then hee would haue shewed himselfe vnto the world whereas after hee rose from death hee would not shew himselfe but to those of his owne kingdome Neither needeth hee for the furthering of his kingdome the helpe or witnesse of the great ones in the world for then would hee haue passed by the Scribes and Pharisies the Doctors and great Rabbies whose words would easily haue beene taken and shewed himselfe to a few poore and abiect men and women Neither commeth his kingdome with outward pompe and obseruation as humane kingdoms doe his triumph is correspondent to his conquest both of them spirituall and inward not discernable but to the eye of the soule 2. The time was now come wherein Christ was not to be knowne any longer according to the flesh the world that had so knowne him before must know him so no more but only by dispensation for the time that such as were to witnesse of him might take the better notice of him 3. The wicked had made themselues vnworthy to see him any more and this was a part of the iust iudgement of God vpon them who had so despighted him they saw him once and were sufficiently conuinced by the Scriptures by his miracles his life and his doctrine all which because they despised and wilfully thrust the kingdome of God from them they are iustly left of God and Christ and permitted to be further blinded that they may vpheape the measure of their sinnes 4. As for the godly the Lord would not haue their faith to depend vpon the witnesse of the eies and sight of the wicked and vngodly but vpon a diuine testimonie namely vpon such as were appointed of God for it and this is a sure ground of faith 5. If Christ had openly appeared to all the people hee had falsified his owne word who had threatned them that because when hee would haue gathered them as an hen her chickens vnder her wing but they would not they should not thenceforth see him till they could say blessed
shall in his humanitie be seene visibly discending in the clouds as he was seene visibly to ascend by a cloud this was long since prophecied that euery eye should see him and how meete is it that the Iudge of all should be seene of all Thirdly in regard of his Church which as it is iustified by his first appearing in humilitie so must it be glorified by the second appearing of the head of the church in glorie Fourthly that he might in this last act of it fully accomplish his kingly office for when he shall haue faithfully finished this iudgement which is committed vnto him he shall immediatly deliuer vp the kingdome vnto his Father not that he shall then cease to bee an euerlasting king of glorie but because he shall no longer exercise any temporarie gouernement as now he doth Hee shall not rule his kingdome by ciuill magistrates nor his Church by such officers and ministerie as are now appointed vnder him for the gathering of the Saints It shall not stand in need of the means of edification by the word Sacraments or censures the Lambe himselfe shall be all these in the midst of the throne of God In both these regards he shall deliuer vp his kingdome but he must first appeare in a most glorious humanity to finish this great businesse For these reasons is this great worke committed to the Sonne immediately to execute Vse 1. Is Christ appointed the Iudge then may euery godly man and woman comfort themselues seeing their Sauiour shall be their iudge If a mans brother were to be his iudge hee would not feare but to get the day and the cause to goe with him but hee is the elder brother of euery beleeuer hee bad the women goe tell my brethren that I am risen againe I know saith holy Iob that my Redeemer or neere kinsman liueth yea hee is nearer then a brother beeing the husband of euery faithfull spouse If the wife should haue her louing husband who loueth her better then his owne life to iudge her cause what need shee feare but the matter will goe well with her what neede the members feare the head Let vs comfort our selues with these words and lift vp our heads because this day wherein our head shall shewe forth both his owne and our glorie who are his members draweth neere 2. This doctrine serueth also to daunt the wicked and vngodly They shall see him whom they haue pearced hee is their iudge against whome all their villanies haue beene committed whose seruants they haue villanously intreated whose kindnesse and peaceable conditions they haue despised and refused What a fearefull sentence awaiteth them when they shall come before him no mervaile if they call for the mountaines to couer them and the hils to hide them rather then they should appeare before the presence of his glorie whose wrath is as a consuming fire and no stubble can stand before it Oh consider this yee that put farre from you this great day of the Lord speaking peace to your selues whilest euery thing wageth warre against you in that you still by liuing in your sinnes proclaime open warre against the Son of God Why should you any longer abuse his patience why will you treasure vp wrath for your selues against this day of wrath why will you fit your selues as fewel for the fire of that day when the Lord Iesus shall come from heauen in flaming fire to render vengeance against all them which knowe not God nor obey the Gospel of our Lord Iesus Well if you will not be warned but you will goe on in such impenitent courses know it that the partie wronged by your sinnes is he who is appointed of God to be your iudge you will thinke it will go hard with Pilar seeing he is to be his iudge who was iudged by him to death and with Iudas that betrayed him and with the souldiers that put him to death but change the persons the case is your owne Secondly in the execution of this office two things must be considered 1. the persons vpon whome here said to be the quicke and the dead 2. the manner of it First by the phrase of quicke and dead is meant all mankind without exception of what age condition sex or qualitie soeuer they be euen all that euer haue receiued life from God from the first man that euer liued vpon earth to the last that shal be found liuing at the comming of Christ euen all these shall be iudged And the dead are mentioned as well as the liuing because the carnall and vnbeleeuing heart of man maketh more question how those who haue beene resolued into dust many thousand yeares agoe can bee quickened and raised to iudgement theÌ„ those that shall bee found aliue at that day therefore is the Scripture verie expresse in this particular Rev. 20.12 I saw the dead both great and small stand before God 2. Cor. 5.10 We shall all appeare before the iudgment seat of Christ. In like manner those speaches admit no exception which we euerie where meete withall as Euery eie shall see him euery man shall beare his owne burden euery man shall giue account of himselfe vnto God And that wee should not doubt of the certainty hereof the Scripture condiscendeth so farre to our weaknesse as to shewe vs the meanes how this great worke shall be brought about As 1. by the mightie and powerfull voice of Christ which whilest he was in his abasement could call dead Lazarus out of his graue Ioh. 5.28 those that are in the graues shal heare his voice 2. By the ministerie of the Angels who shall all not one excepted come with him and they shal gather the elect from all winds and present and force the wicked to the barre before the Iudge of all the earth euen then when they shal flie to the hills to couer them if it were possible from his presence 3. By the diligence of all the bruite creatures who in their kinds shall heare the voice of the Sonne of God The sea shall giue vp her dead so shall death and the graâ—â—e giue vp their dead the verie fire shall giue vp againe the bodies it hath wasted In a word all the creatures shal helpe forward this work of the great day which although it transcend the shallow reach of man yet is it not aboue the power of God Obiect But how can the quicke and dead bee then presented to iudgement seeing the godly shall not enter into iudgement and for the wicked they are iudged alreadie for he that beleeueth not is condemned alreadie Answ. First for the godly they shall not enter into the iudgement of condemnation 2. they are by their particular iudgement acquitted alreadie but they must also by the generall iudgement receiue in their bodies which till that day are not absolued according as they haue done in the flesh 3. they must be solemnely and publikely inaugurated and invested into the glorie
darts of Satans temptations For Satan vrgeth the poore sinner sundrie wayes as 1. by the multitude and vilenesse of his sinnes with which his conscience telleth him he is couered and thence inferreth that because the wages of euerie sinne is death and because he hath deserued eternal death he must needs perish he can expect no other But now can the beleeuer stoppe his mouth say I graunt Satan al thy premisses no sinner is worthy of or can expect saluation in or by himselfe or so long as he continueth in sinne but my sins are remitted by meanes of Christs satisfaction and though in my selfe I am worthie to perish yet in Christ I haue a worthinesse to bring me to saluation I continue not in my sinnefull estate but am drawne out of the guiltinesse the filthinesse the seruice the loue and liking of my sinnes through the grace wherein I stand and therefore thy consequent is false I feare it not beeing so forcelesse 2. From the iustice of God who cannot but reiect whatsoeuer and whosoeuer is not fully conformable to his righteousnesse but here the beleeuing heart is quieted in that through remissiō of sinnes the iustice of God is fully satisfied though not by the person offending yet in his pledge and surety Iesus Christ who beeing iust died for the vniust that we might bee the righteousnesse of God in him And hence the iustice of God is a matter of most comfort to the poore sinner in that this righteousnesse cannot suffer him to demand satisfaction twise for one and the same sinne for this directly fighteth with iustice and equitie And if Satan be still instant and say But what shall an others righteousnesse availe thee if thy selfe be not a keeper of the lawe for the soule that sinneth that soule shall die the beleeuing heart will readily answer That although the lawe require proper and personall obedience yet the Gospel translateth it to the person of our suretie who beeing God and man not onely paid the whole debt but performed all righteousnesse absolutely fulfilling the whole lawe whence it is that his obedience is called the fulfilling of the lawe for righteousnesse to euerie one that beleeueth and himselfe was made vnder the law that he might redeeme from it those that were vnder it Gal. 4.4 And whereas the tempter will alleadge But for all thy righteousnes thou hast innumerable sinnes originall and actuall which the Lord hateth and euery day addeth to the huge heape of them The heart which holdeth this article of remission of sinnes abideth vndaunted for though it feele a bodie of sinne dwelling with it yet is it not raigning sinne it is not sinne at quiet but daily battaile is maintained against it it is sinne weakened and in daily consumption and therefore shall neuer be laid to the charge of him that is in Iesus Christ Rom. 8.1 There is no condemnation to them that are in Iesus Christ for the lawe of the spirit of life which was in Iesus Christ hath freed mee though not from all molestation and presence yet from the lawe that is the seruice and slauerie of sinne and of death vers 2. But numbers will hee say who make account to partake in the death and righteousnesse of Christ are damned and haue no benefit by it and numbers haue reuoulted and fallen away and why maist not thou to which the beleeuer will readily answer that those that were thus plucked vp were neuer of the Fathers planting onely infidels and vnbeleeuers haue fallen away and withered for want of rooting and moisture but I beleeue the remission of sinnes not by any vngrounded perswasion but with a sound lasting and vnfayling faith resting it selfe wholly vpon Christ so as I am perswaded neither death nor life can seperate me from his loue the worke of whose spirit maketh me bold to call vpon God as my tender father produceth the fruits of true faith and conversion into my whole life whereby I know as infallibly the truth of my faith as I know the presence of the sunne by his light or of fire by his heate Finally he that hath begun to make me good wil make me also perseuere in goodnes 3. This assurance of remission of sinnes yeeldeth most assured comfort in life and in death the goodnesse of Pauls conscience was his comfort when he stood at the barre Act. 23.1 and 2. Cor. 1.12 This is our reioycing euen the testimonie of our conscience and in the agonie of death this is the Christians comfort that his sinne being remitted the sting of death is gone the locks of this strong Sampson wherein his great strength lay are clipped off and he is disarmed of his weapons which are our owne sinnes So as a Christian may challenge him into the field and say O death where is thy sting which because hee is bereaued of when he intendeth to kill he cureth when he doth his worst which is to separate soule and bodie he can seuer neither from Christ nay rather hee sendeth the member of Christ and setteth him nearer to his head which is best of all The third point propounded is to consider of the lettes which hinder men from seeking the assurance of the remission of their sinnes which is indeede their true happines if they could so esteeme of it some of which I will set downe 1. An erroneous iudgement that no man can attaine certainely to beleeue the pardon of his sinnes for the common Protestant is a verie Papist in this opinion who hold that to doubt of this point is a vertue and to beleeue it is presumption because no man can certainely know it without a speciall reuelation so aske ordinarie Christians doe yee beleeue the pardon of your sinnes they will say yea for God is mercifull and they be not so many or great but they may bee pardoned Hereby wee haue brought the partie to confesse that his sinnes bee pardonable but vrge him are you sure they are pardoned and here he is set vp he stammers out a carelesse answer he cannot surely tell but hee hopeth well and this is all you can wring out of him he knowes not whether Christ be in him or no whether he be in the faith or no he beleeues hee knoweth not what But to let men see their error herein 1. doth not our text say that men must receiue the remission of sinnes and can any man receiue so pretious a gift from God and not know when and how he came by it 2. what is the meaning of that article in our creed which we professe I beleeue the remission of sinnes what beleeue wee more then the deuills if we beleeue no more then that God forgiueth the sinnes of the elect and not our owne and then how is this one of the priuiledges of the Church 3. to beleeue in the name of Iesus Christ in particular for remission of sinnes is his commandement and therefore no presumption but a
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