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
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
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
is the author of the word he deliuereth Moses could teach but the eare this Prophet teacheth the heart Moses was a Minister of the outward circumcision this circūciseth or rather baptiseth with the holy Ghost and with fire let not vs therefore dispise him that speaketh from heauen for if they escaped not which refused Moses that spake on earth much more shall not we escape if we turne away from him that speaketh from heauen And can we want reason 1. In his anointing we are commanded by a voice from heauen heare him Matth. 17.5 2. he deliuereth the whole will of his Father we shall therefore be perfectly taught if we heare him 3. we may safely rest in his doctrine because with him are the treasures of wisedome 4. In a word he hath onely the words of life euerlasting and whither should we goe Secondly hence we learne that seeing euerie beleeuer is anointed with Christ and in Christ we must all be carefull to finde this holy oyle running downe from the head vpon vs the members 1. Ioh. 2.27 The anointing which yee receiue of him dwelleth in you And indeede our verie name of Christians putteth vs in minde that we must haue our measure of that oyle of grace which was powred on Christ without measure so as if we carrie the name and title of Christ we must see that the nature and gifts of Christians appeare in our liues Rev. 1.6 he hath made vs Kings and Priests vnto God And it was long before prophesied of the Church of the newe testament that the sonnes and daughters of it shall prophesie and all this by vertue of this anointing Adde hereunto that Christ is not perfectly anointed til his Church be for Christ may be said to be anointed two wayes either properly in his owne person as considered in himselfe or figuratiuely by the vse of Scripture as he is the head of his Church which ioyned vnto him maketh vp whole Christ as the fathers call him or mysticall Christ. Thus Paul calleth Christ vnited with the Church by the name of Christ 1. Cor. 12.12 we must therefore helpe on the perfection of this latter seeing he is alreadie perfect in the former To this purpose euery man must become a King for so he is if he partake of Christs anointing in beeing euer in the field in combate against sinne in taking vp armes against Satans hellish power in getting daily dominion ouer his owne rebellious flesh and wicked lusts For if thou beest a Christian thou hast ten thousand rebells to encounter and as many strong temptations and lusts against which thou must stand out to victorie and here faith must be thy victorie which grace is attained by this anointing But Oh the miserie of infinite numbers euery where meere bondmen and captiue caytifes to Satans suggestions and held down vnder the power and tyrannie of their owne lusts in whome there is no resistance no fight neuer a stroake they strike against their owne sinnes the strong man is gone away with all verie cowards against the deuill nay couragious champions for him and yet will be called Christians no no there is neuer a droppe of Christian blood in such this anointing as yet neuer came neere them here is no spirit no power but such as ruleth in the world Againe thou that wilt be a Christian must be a Priest to offer vp thy selfe soule and bodie an acceptable sacrifice of sweet smell vnto the Lord to offer vp thy prayers and prayses the calues of thy lippes these are the odours of the Saints to offer vp thy sinnes to be sacrificed and slaine by the knife and sword of the spirit in the Ministerie of the word to offer the sacrifices of almes and mercie with which sacrifices God is well pleased to offer the sacrifice of a broken and contrite heart which the Lord despiseth not and lastly to offer if neede require thy life and dearest blood for Christ and his profession But how many titular Christians be there who indeede are no better then Belzebubs Priests who offer their soules their bodies their sences themselues wholly to the seruice of the deuill in sinne and vnrighteousnesse for praier and praise they curse sweare and blaspheme most remorselesly feirce and hard hearted in themselues and vnto others and so farre from this anointing as many of the Heathens who neuer heard of Christ would be ashamed of them and wonder what kind of God that Christ should be by whome they will be called Lastly thou must be a Prophet thou must haue the knowledge of God in thy selfe thou must hold it out and impart it vnto others within thy family and without for to this thou art anointed as also to hold out Christ in a constant profession which tyeth euery man to know and acknowledge the truth of God that he may be able to propagate it to others but especially Ministers Magistrates Parents and Masters whose speciall calling besides the generall fastneth this dutie vpon them These are the cheife things to which others might be added wherein euery Christian ought to testifie himselfe anointed by Christs anointing that hee communicateth as well in his graces as in his name and that he hath receiued some good measure of that oyle of grace which was powred out vpon him without measure for as in the head the Godhead dwelleth bodily so in euerie member though not the Godhead it selfe yet a diuine natrue is apparant 2. Pet. 1.4 Now this godly nature is nothing else but those excellent renewed qualities and precious gifts which the holy Ghost bestoweth vpon the regenerate by meanes of this anointing and is opposed to naturall lust and corruption in the same vers Who went about doing good Now we come to Christs execution of his office according to his former calling and furnishing For no sooner receiueth he gifts and calling from his father but he manifesteth and putteth forth the same in most painefull preaching and most powerfull working of miracles which hee did not for a brunt or by starts and fitts but he went about doing good By which words is noted his diligence in absoluing and finishing his course within his vocation and calling not seeking herein himselfe nor the praise or applause of men nor the kingdomes of this world but denying himselfe and glorie spent his whole life in doing good vnto others suffering himselfe to be subdued vnder a most shamefull and cursed death that hee might bring others to life who were as yet his enemies and lying in the shadowe of death Wherein he propounded himselfe a worthy patterne and example of imitation vnto all such as haue receiued gifts and calling to any office in Church or common wealth who are not to hide in a napkin those talents but bring them forth and traficke with them and that not for their priuate as seeking themselues but for the common good and not for a start or brunt but thus
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
by setting often before thine eyes this death of his especially in the time of temptation For example beeing tempted to impatience in susteining wrongs looke vpon Christ on the crosse what sharpe things hee suffred the thornes the nailes the speare and all this while as a sheepe dumb before his shearer in motions to pride looke to Christ on the crosse thus farre humbled for thy sinnes if to reuenge behold Christ on the crosse praying and dying for his deadly enemies if to oppresse the poore and innocent see Christ on the crosse suffering his blood to bee sucked out for those whose blood thou suckest so in temptation to any other sinne denie it and say Oh no I see Christ on the crosse made a curse for my sinnes alreadie I haue done him wrong enough already I wil not adde this to the former I see rather an infinite debt due from me towards him and I must rather thinke of the paiment of that then offer to runne in further Thus we see both the dutie and the meanes neither of them both are regarded by many some would faine see Christ on the crosse for the remitting of their sinne but not for the crucifying of it their lusts are as strong as euer before pride contention hastinesse voluptousnes worldlinesse liue and thriue in them and yet they say Christ was crucified for them whereas if Christ be crucified for thee the world is crucified vnto thee and thou vnto the world Others because Christ is come and dead for sinners make a cleane contrarie argument Christ died for sinners and therefore they will liue in their sinnes as though that were the worke of Christ vpon the crosse to maintaine sinne and libertine courses and not rather to abolish the same what a fearefull thing is it that men dare make the death of the Sonne of God as a common packhorse to lay all their sinnes vpon while yet hereby they embolden themselues in the multiplication of them Others are so farre from crucifying their lusts as they will not endure to haue them prickt or touched in the ministerie Oh meddle not with mine eies I cannot endure it or if they endure to crucifie many yet some sweete sinnes shall be spared they are sweete morsels or fat morsels profitable or pleasurable sinnes and they must not be let goe but neuer a one of all these euer tasted in truth the least fruit of the death of Christ. The second fruit that must appeare in vs is the life of Christ 2. Cor. 5.15 He died for all that they which liue should not henceforth liue vnto themselues but vnto him which died for them and rose againe Rom. 6.11.12 Likewise thinke yee also that yee are dead to sinne but are aliue to God in Iesus Christ 12. Let not therefore sin raigne in your mortall bodie In which places this life of Christ is opposed to the course of our liues framed of our selues and is nothing else but to depend vpon Christ in all things to giue vp all our thoughts words and actions to be guided by his word and directed to his glorie and so to order our whole course as his blessed spirit may appeare to breath lead and liue in vs. Now that this fruit should be added to the former is euident 1. Pet. 2.24 he bare our sinnes vpon the tree that wee beeing dead to sinne should liue in righteousnesse Thus therefore helpe thy selfe by this meditation shall my Lord Iesus so willingly forsake his glorie for me and shall not I forsake my sinne and shame for him shall hee contentedly die an accursed death for me and shall not I as contentedly die to an accursed life for him shall hee die to glorifie me and shall not I liue to glorifie him shall not he think his heart blood too deare for me shall I loue any thing better then him Thus to behold Christ on his crosse will helpe the forward in this fruit also To which purposes the Lord in wisedome hath instituted the ministerie of the word and Sacraments that we might haue Christ crucified continually as it were hanging before our eyes which ordinance of preaching Christ crucified were it in request in the Church of Rome they should not need their manuarie bables crosses pipes crucifixes their agnus dei and the rest neither would they with religious adoration honour the wooden crosse to the dishonour of him that died vpon it but accursed be all such dead and idolatrous representations against the word let it be our happinesse with care and reuerence to frequent the word and Sacraments which are blessed meanes ordained of God not onely to set Christ on the crosse before our eyes but to bring into possession those happie fruits formerly described Vers. 40. Him God raised vp the third day and caused that hee was shewed openly The Apostle hauing deliuered the doctrine of Christ his death hee orderly descendeth to instruct his hearers also of his resurrection without which his death had neuer beene beneficiall vnto them And the words in generall imply one point not to be omitted For howsoeuer the Apostle expresseth nothing betweene Christ his hanging on a tree and his raising againe yet because it cannot be properly said that hee was raysed from the tree or from the crosse which was a kind of exaltation and lifting vp necessarily must be included a lower estate then that was namely that condition of the dead vnder which hee laie for a certaine time as it were cast from the face of God his Father and of men yea from the face of the earth when death and sinne seemed to triumph ouer him all the while of his buriall when they had him in the graue the house of death This was the lowe estate from whence he rose the which hee willingly submitted himselfe vnto for a time 1. That the faith of his Church might be confirmed in that hee was truely and certainely dead and not in shew or appearance 2. That his victorie and conquest ouer death might be more glorious in that hee could not hold him downe when hee had him in his owne house but like a mightie Sampson he carried away the gates of his enemies 3. To remooue by vndergoing for vs that fearefull state of death and damnation which we had otherwise for euer layd vnder to sanctifie vnto vs our estate vnder temporall death which is sweetned by his death to make our graues as soft and perfumed beds of rest by his lying in the graue and that we also therein by beeing subdued vnder corruption might put it off and so be fitted to immortalitie and glorie 4. To teach vs that our head beeing of power to rise from the power of death when the bands of it wrapped him round about can now much more beeing in glorie drawe vs his members out of the deepest pits of danger or thraldome spirituall or temporall and wil in his time set vs free This time we must wait but not appoint
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
of their head and their blessed estate manifested to all the world both men and Angels and euen in the eyes of the wicked themselues therefore although they enioy God already in paâ—â— and the beginnings of the life to come and such as are dead in the graue rest with the Lord and enioy his glorie in their soule yet are they not fully happie nor can be till this day breath on them and this their morning awake them to their perfect glorie As for the wicked although they are alreadie condemned 1. in Gods counsell before all worlds 2. by the word wherein their sentence is read declared and published 3. in their owne consciences the iudgement of which forerunneth the finall iudgement 4. by certaine degrees of insensible plagues that are vpon them as hardnesse of heart blindnesse of minde wilfulnes in their wickednes malice against God and good men hatred of the light and meanes of saluation 5. by the horrible torment of the soules of such as are in hell with the deuil and damned ones yet doth the full viall of Gods wrath remaine to be powred vpon them the final executioÌ„ manifestation of their endles miserie is reserued till this day of iudgement when the bodie shall be reunited to the soule and both deliuered to the deuill as their head by him to be tormented together as they haue beene inseparable friends in sinning together Vse Let euery man make account of this iudgment high and low rich and poore learned and vnlearned the mightiest Monarch shall not be able to withdrawe or absent himselfe vnlesse his power be aboue the power of Christ the iudge the poorest soule that euer sawe the Sunne shall not be neglected the most rebellious of all creatures men or Angels must of force appeare and that not by a procter or advocate but in his owne person for euery man must giue accounts of himselfe vnto God None can be forgotten no not through the passing of thousands of yeares Caine died many thousand yeares since Iudas many hundreths yet both must appeare the one for killing his innocent brother the other for betraying his innocent Master No excuse will serue the turne the Friars plea we are exempted Lord will doe no good here no nor that which all mens courts must needes excuse absence by that the partie is dead for this iudgement seat is set vp for the quicke and the dead God must for his glorie truth and iustice bring euery man to this tribunall that if hee haue beene good and faithfull hee may haue his time of refreshing and be put into the perfect state of happinesse in soule and bodie And contrarily if he haue beene hard hearâ—ed and impenitent he may know the waight of Gods iustice and power and be in full state of endlesse and easelesse miserie both in soule and bodie Oh then what great cause hath euery man to forecast this day and expecting it to prepare for it rather then to betake theÌ„selues to that Epicurean profane practise of mockers who put far from them this euill day saying wher is the promise of his comming we see all things alike since the beginning he makes but smal hast And thus because iudgement is not speedily executed they resolue theÌ„selues on a most wicked course not knowing that as a snare it shal come vpon theÌ„ when they least look for it and that though slowly yet he will come surely and make theÌ„ know what it is to abuse his patience which should lead them to repentaÌ„ce Now followeth the manner of this iudgement and that is comprehended in three things 1. it shall be glorious and powerfull 2. iust and righteous 3. strict and accurate For the first it is said that the Sonne of man shall come with power and great glorie yea in the glorie of the Father that is such as belongeth to his Father with himselfe but to no creature else The clouds and the aire shall be as a fierie chariot to carrie him with admirable swiftnesse his traine and attendants shall be the Archangel making his way by the sound of a trumpet which the vâ—rie dust and ashes shall heare and follow and all the other Angels of heauen from whose multitude power and glorie this comming shall be wonderfully glorious and yet the Iudge himselfe shall surpasse them all in glorie and brightnesse and as the sinne doth darken all the lesser starres so shall his most admirable glorie obscure them all This appearance may be shadowed by the comming in of earthly Iudges to hold assises through their circuit attended with the honourable nobles iustices and gentelmen of the country yea with the high Sheriffes power besides all their owne followers by which great state and attendance they are both honoured and aided as becommeth such publicke Ministers of iustice as also are made formidable to daunt and quell malefactors Or rather looke as Princes going to their Parliament to make lawes put on their royall robes and shew themselues in their greatest glorie euen so shall this great King of glorie comming to require the obedience of his lawes cloath himselfe with such a roabe of glorie as the brightest sunne shall not endure to behold neither the heauens nor the earth shall be able to see this glorie but shall shrinke at it and melt away with a noise Rev. 20.11 Iohn saw a great white throne and one that sat vpon it from whose face fled aâ—way both the earth and heauen and their place was found no more Thus may we in some darke resemblance something conceiue of this glorie of the Iudge of all the world vnto which the consideration of the persons that shall be iudged by him addeth not a little moment for not only small but great must stand before him It is indeed a great honour among 〈◊〉 to be deputed the Lord high Steward vnder a King whose office is to sit in iudgement vpon a noble man what an height of glorie then is it for the Sonne of God to sit in iudgement and call personally before him not nobles only but all the Kings and Monarchs that euer the earth bare If there be such preparation and state amongst men for the triall but of some one noble man what glorie may we conceiue must attend the mightie God whilest hee bringeth to their triall not only 〈…〉 persons but all the most powerfull Monarches and Potentates that euer were or shall be to the end of the world This consideration ministreth comfort to the godly seeing he commeth to iudgement who is able perfectly to free them from all miserie able to strike off their bolts of sinne to acquit them from terrors of conscience feares of death the graue the deuill and hell it selfe hee commeth from heauen for their release who hath troden all his enemies vnder his feetâ— and all this glorie is for their saftie and happinesse who wish and waâ—te for the appearing of this mightie God And on the contrarie it serueth
nor diuerse from it no priuate opinions which are the causes of scismes and heresies nor vaine conceits or iangling which breede questions but no godly edifying It was not onely their precept but practise also as Act. 26.22 Paul spake no other things then those which the Prophets and Moses did say should come to wit that Christ should suffer and that he should be the first that should rise from the dead Nay the Lord of the holy Apostles Iesus Christ himselfe preached no other doctrine of whom it is said Luk. 24.27 that he beganne at Moses and all the Prophets and interpreted vnto them in all the Scriptures the things which were written of him shall the Sonne of God who might haue made euery word he spake Scripture tie himselfe to the Scriptures and make them the ground of all his sermons and shall not weake men who cannot without error depart an haire breadth from them be carefull to containe all their doctrine within the limits of them especialy seeing nothing else bindeth the conscience of the hearer 3. The Apostle knewe that this was a conuincing argument if hee could perswade his hearers that he did deliuer nothing but propheticall doctrine for all men Iewes and Gentiles were easily perswaded that Moses and the Prophets spake directly from God yea and the most blinded and wilfull Iewes at this day professe that if wee can prooue Christ the Messiah from Moses and the Prophets they will beleeue in him so as in great wisedome did the Apostle adde this testimonie to all the former knowing that that is the onely â—ound ground of teaching when men can be perswaded that what they heare is vttered from the mouth of God as by this testimonie his hearers were Now in the verse we haue three things to consider of 1. The generallity of this testimonie that all the Prophets beare witnesse vnto him 2. The scope and ende of their witnesse that men might beleeue in his name 3. The fruit of this beleefe that beleeuers might receiue remission of sinne For the first we will by a briefe induction make it appeare that all the Prophets bare witnesse vnto Christ and then gather some obseruations from it To beginne with Moses who by Christ his owne confession writ of him In Genesis the first thing after the creation and fall is the maine promise that the seede of the woman should breake the serpents head Exodus setteth out Christ our Passeouer Leuiticus in all those sacrifices pointeth out Christ our sacrifice Numbers setteth before our eyes Christ our brasen serpent lifted vp vpon the crosse Deuteronomie describeth Christ our chiefe Prophet whom whosoeuer wil not heare he must die the death Ioshuah beareth his name and most liuely resembleth him in slaying the enemies of Gods people and bringing them into the promised land The Iudges were all Sauiours and types of him The booke of Ruth sheweth the family whence he sprung Samuel Kings and Chronicles his genealogie and the verie persons of whom he discended especially Dauid and Salomon both eminent types of him Ezrah and Nehemiah built the second Temple into which hee was to enter and so to become the glorie of it as both Aggee and Malachie foretold Iob knew that his redeemer liued and that hee should see him last on the earth David in the Psalmes acknowledged that the stone which the builders refused was become the cheefe stone of the corner and expresseth the pearcing of his hands and feete Salomon in the Proverbs describeth his wisedome and eternitie In the Canticles his contract and espousalls with the Church Isay is called the euangelical Prophet then whom no Euangelist could more liuely expresse his person his doctrine his life death buriall resurrection and ascension that hee seemeth rather to write an historie of something past then a prophecie of things to come Ieremie plainely stileth him the Lord of righteousnesse Ezechiel in all his darke shadowes figureth out the gouernment of Christ from point to point Daniel reckoneth the very yeare and time when the Messiah shall be slaine at the end of whose 70. weekes Christ was put to death The small Prophets testifie of him also with as ioynt consent 1. Malachie mentioneth with him his forerunner Iohn Baptist. 2. Micha describeth the place of his birth And thou Bethlem of Ephrata art little among the thousands of Iudah yet out of thee shall hee come forth that shall be ruler in Israel whose goings forth haue beene from the beginning and from euerlasting 3. Zacharie nameth the place of his education which was Nazaret There must hee grow that must build the Temple of the Lord. 4. Hagge prophesieth of his comming into his Temple and purging it 5. Nahum wisheth Iudah to behold on the mountaines the feete of him that declareth and publisheth peace which tydings none can bring but through Iesus Christ the prince of peace 6. Obediah promiseth to Iudah and Ierusalem such Sauiours as should aduance and set vp the kingdome of the Messiah and sâ— the kingdome shall be the Lords that is Christs who shall raigne in his Church for euer and of whose kingdome there shall be no end 7. Ionas in his owne person preached his death buriall and resurrection in that hee was swallowed of the whale and lay three daies in the bellie of it and in the third day was cast aliue on drie land 8. Hosee recordeth his triumph and victorie ouer death O death I will be thy death O graue I will be thy destruction 9. Abacuk the sending out of his blessed Gospel into all the world by his Apostles so as all the earth should be filled with the knowledge of God as the waters couer the sea 10. Ioel foretelleth of his ascention and the powring out of his spirit vpon all flesh 11. Amos of the calling of the Gentiles a fruit of that ascension which hee calleth the raising of the tabernacle of David as Iames notably applieth it Act. 15.16 12. Zephanie shadoweth his second comming to iudgement and sheweth what a fearefull and terrible day it shall bee to all the wicked of the earth Thus haue we shortly seene all the Prophets witnessing vnto the doctrine taught in this sermon by our holy Apostle And that the cheife aime and drift of all these Master builders was to lay this the maine foundation of all our religion that Iesus Christ the Sonne of Marie was the Sonne of God the true Messias the Lord of all and the onely Sauiour and Redeemer of the world First note hence what is the true consent which all teachers must ayme at in the deliuerie of any doctrine vnto the people of God namely the consent of the Prophets and Apostles it forceth not a doctrine to be orthodoxe or auncient for a man to say all the Fathers are of this minde which is the Popish cry for all their heresies but to this doctrine giue all the Prophets and all the Apostles
the merit of Christ both which appeare in the former resemblance which compareth sinnes to debts wherein God is compared to a creditor man to a debter the law to the bill or bond which bindeth man to God 1. to obedience 2. in default of that to punishment so as here is nothing but either satisfaction or to goe to prison Now we beeing banquerupts by our fall and of such broken estate as we are not able to pay one farthing neither of the principall nor the forfeiture the mercie of our creditor steppeth in who himselfe procureth vs a suretie both able and willing to discharge our whole debt and the forfeit as wel as the principall that is Iesus Christ who by his obedience actiue and passiue hath made a full discharge and sufficient satisfaction for the sinnes of all the beleeuers in the world the which beeing accepted of his father in full paiment he further imputeth not to vs our sinnes but couereth them casteth them all behind his backe and into the bottome of the sea as things which he will neuer remember more Thus they become as though they had neuer been and wee accounted as innocent as if wee had neuer fallen from our first estate of innocencie From this wee learne how to conceiue that place and the like where it is said that the blood of Iesus Christ cleanseth vs from all sinne wherein not the action of remission which is proper to the deitie is ascribed to the blood of Christ but onely the cause of remission is signified for which God the Father remitteth sinnes and that is the blood of Christ including his whole obedience and the merit of it which is a iust price and pacification of his father Eph. 1.7 In whome wee haue redemption through his blood euen the remission of sinnes 3. I adde that the Lord doth acquit beleeuers from the guilt and punishment of all their sinnes for as where the debt is once paid the whole obligation is void and there remaineth no more satisfaction to be made so where the Lord forgiueth a debt once he thenceforth acquitteth the debtor and is farre from requiring any newe satisfaction This will not stand with the iustice of God to exact the satisfaction of one debt twise once in our suretie another time in our selues It will not stand with the glorie of God with whom is plentifull redemption It will not stand with the honour of Christ to worke out with all his obedience but an halfe redemption which would argue but halfe a satisfaction It will not stand with the price of his blood nor worthinesse of his death not fully to satisfie the whole iustice of his father It will not stand with the faith of our prayer for remission of sinnes for if our whole debt be not forgiuen but some satisfaction remaineth for vs to performe to beleeue remission of sinnes were no faith but a vaine opinion and fancie nor with our peace with God if his wrath bee not yet fully satisfied Nay it will not stand with right reason for is it reason that he that oweth nothing to a man should be forced to make a satisfaction where nothing is due but where the debt is remitted nothing is due nothing is owing the debter is freed and the whole obligation cancelled Who seeth not therfore by all this what a wicked and detestable deuise it is of the schoolemen and defended by all the Papists at this day to affirme that onely the fault of mortall sinnes is remitted by Christ but not the punishment or satisfaction the which beeing as they say by the grace of God changed from eternall to temporarie remaineth to be born either here in this life or in purgatorie till Gods iustice be fully satisfied and the vttermost farthing be paid Vpon this string hang their indulgences pardons masses pilgrimages and the whole body of their troumperie deuised to make a prey of the world a great part of which beeing the cunningest theiues in all the world they haue by such crafâ—tie and fraudulent conveyances gotten into their hands And least they should want all coulour they alleadge the example of Dauid 2. Sam. 12.13 Whose sinne the Lord put away and yet the child borne to him must surely die and againe though the sinnes of the godly be pardoned yet death which is the punishment of originall sinne remaineth I answer 1. that Dauids sinne and punishment were both remitted for so said the Prophet Thou shalt not die 2. we must distinguish betweene punishments of sinne whereby Gods iustice is satisfied and chastening of sinne with a fatherly rod. The former are alwaies remitted with the sinne not alwaies the latter by the former the Lord reuengeth the sinnes of men by the latter he correcteth The former can onely be borne away by Christ the latter cannot be borne off by any masses or indulgences but are wholesomely dispensed and disposed by God to his dearest childreÌ„ for their good Of this latter kind was the death of Dauids child not properly for his sinne but that in the deed doing hee had caused the enemies of God to blaspheme Of this kind was the sentence against Moses and Aaron whose sinne of not glorifiyng God at the waters of strife was pardoned and yet they must not enter into the land of promise they were corrected with roddes of men not punished in proper speach both that others with theÌ„selues might be more carefull not to offend in the like kind as also that beeing depriued of the earthly Canaan they might more studiously seeke for the heauenly The like is to be said of the Corinths of whome Bellarmine saith that they were reconciled to God and yet diuerse of them were stricken with death for vnworthy receiuing of the Sacrament As for the example of the Israelites Num. 14.20 whose sinne of murmuring God is said to forgiue at Moses prayer yet they must all for this sinne die in the wildernesse The answer is that Moses did not pray that God would absolutely and for euer pardon their sinne nor that the Lord would abstaine from all iudgement and punishment of that sinne but that now at this present time he would be pleased to appease his great anger so iustly conceived and desist from that great iudgement of the vtter destroying of them threatned v. 12. as may appeare both by the arguments vsed by him as by that he expressely noteth the manner of this forgiuenesse ver 19. as thou hast forgiuen this people euen from Egypt till now and forgiue them euen according as thou hast spoken ver 17. but how the Lord had after they came out of Egypt forgiuen them appeareth Exod. 32.35 when they had made a calfe and the Lord wished Moses to let him alone that he might consume them yet by Moses intercession the Lord did not consume theÌ„ but plagued them with a great plague and destruction and yet the holy man prayeth hee would forgiue them as
singular type of Christ wherein The first enimie foyled by Christ is sinne 1. Cor. 15.17 A great question answered at large In beleeuers the whole guilt of sinne â—s abolished by Christ â—hough not the whole corruption All the motions of sin in the elect is onely in letting the life of it goe The second enemie is death The third hell The fourth Satan The fifth the world Ioh. 16.33 How all these enemies are not oâ—ly fâ—â—lâ—d but after a â—orâ— madâ— freindly vnto vs. Christ by his resurrection not onely remooued euills but procured all our good as appeareth by 3. instances 1. Pet. 3.18 Rom. 8.34 Phil. 3.10 Rom. 6.5.6 Colos. 3.1 1. Pet. 1.3 Ephes. 4.10 What or who shall seperate vs from the loue of God seeing it is Christ that is dead or rather risen from the dead Ionah 2.4 1. Thess. 4.14 Rom. 8.11 Philip. 1.23 How to know that we are risen with Christ. Heauenly life discerned by two notes 1. Dissimilitude with the life of sinnefull and naturall men 1. In the matters of this life 2. In the matters of religion II. Agreement which it hath with the life of the Saints in heauen in two things Rev. 14.3 VVhat the Saints are called from in three things 2. Pet. 1.4 What the Saints are called vnto in 5 things Rev. 11.17 and 7.15 Rev. 22.35 Rev. 6.10 2. Cor. 5.2 Rom. 8.23 Examination of a mans selfe by the former notes Philip. 2.19 Synechdoche 1. Cor. 15 4 Why Christ would â—â—se no sooner then the third day VVhy hee would no longer deferre his rising Rev. 1.10 Christ rose early and what we learne thence All the promises of God are accomplished in their due season Exod. 12.41 The Lord denyeth not to helpe his children although hee delay them till his owne due time be come Why God delayeth to answer his children Reasons Lingring afflictions no signe of Gods hatred Isa. 41.14 Eccles. 9. Some crosses more smart and durable why The Lord will seasonably remember his children at least the third day 2. Cor. 6.9 Gen. 40.13.19 It was necessarie that Christ should manifest his resurrection for these reasons Act. 1.3 Luk. 24.27.32 Matth. 18.19 Ioh. 20 2â— Act 1.4 Ioh. 21 7.1â— Luk. 24.33 cùm 51. Act. 1.9 Christ must not shew himselfe so openly as to all the people after his resurrection Why. Luk. 17.21 â— Cor. 5.16 Matth 23.39 Sundry sortâ— of witnesses of Christ his resurrection Luk. 24. 1. Cor. 15.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVhat these chosen witnesses were By what meanes the Apostles were furnished to their witnesse Act. 4.33 The Apostle were to be peculiar witnesses to Christ and why 1. Ioh. 1.1 Ioh. 21.24 2. Pet. 1.21 vers 16. Ioh. 8.18 and 5.39 and 5.36 In divine things we must leane vpon a sure word Exod. 24.7 Ordinarie Ministers must be receiued as Apostles while they teach things heard or seene by the Apostles Ioh. 1.14 The Lord Iesus chose meane and weake men for his witnesses VVhy Act. 4. Christ manifested himselfe to be both God and man after his resurrection by 2 sorts of actions Cibâ—s hic ad humanae naturae indicium non ad corporis gloriosi â—â—lorum pertiâ—uiâ— conâ—estio potestatis fuit â—ora non neâ—cessitatis Tilâ—â—â—s Luk. 24.41 Considerations of Christs eating and drinking after his resurrection To beleeue the resâ—rrection is an hard point Preaching the ordinance of Christ. Ier. 3.15 25.4 Reu. 14.6 Luk. 24.49 Psal. 95.7 Hebr. 3.7 Luk. 10.16 Necessitie of preaching evinced by foure reasons In regard of the vnconverted Ier. 23.29 Mark 1.14 Eph. 1.13 6.15 Heb. 6.5 In regard of the conuerted From the opposition of the deâ—â—l and wicked ones The same prooued by experience Ministers must vrge themselues to diligence by this necâ—ssitie No need of a dumb or blind Ministeâ—ie Few men see â—his necessity of preaching Many plead against it Ier. 44.17 18. Beauties of Bethel Ioh. 10.27 Ioh. 8.47 Christ the matter of our preaching Mark 1 1. Colos. 3. 1. Cor. 2. To preach Christ wherin it standeth Matth. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 13.17 The Apostles commanded in speciall to teach the doctrine of the last iudgement Reasons 2. Cor. 5.11 Habac. 3.16 Psal. 119.120 Heb. 11.7 Dan. 2.9 Ioh. 16.8 How Christ is ordained a Iudge seeing the Father and holy Ghost iudge also Ioh 5 2◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Administration of iudgment laid vpon the Son for sundrie reasons Act. 1.11 1. Cor. 15.24 The comfort of Gods children that their Sauiour shall be their Iudge Here shall iudge the wicked against whom all their villanies haue beene committed 2. Thess. 1.8 Rom. 14.12 The meanes whereby both quicke and dead shall be gathered to iudgement Wicked alâ—â—adie iudged fiue waies No man can avoid this iudgement vnlesse his power be aboue the power of the Iudge The glorie of the last iudgement described Tit. 2.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The righteousnes of the Iudge and iudgement Eccles. 12.1 Cor. â—5 Gods children who here haue all sentences passe against them shall haue iustice at this day The workes and words of men which shall abide the triall of that day must now be tried before hand The touchstone of this triall is the word of God Ioh. 12 48. The strictnes of the last iudgment 1 in regard of persons iudged 2. in regard of things 1. done 2. receiued 3. In regard of words Matth. 12.36 4. In regard of thoughts to be iudged Ephes. 2.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinne caried neuer so secretly shall come into a cleare light Be carefull of thy receits and expenses because thou fittest in another mans to whom thou must be counteable No man can be too precise because the iudgement shall be thus precise 1. Cor. 15. The godly may lift vp their heads in expectatioÌ„ of this day of redemption Ioh. 17.24 Godly must adresse theÌ„sâ—lues to this iudgement two wayes Two things hinder this care Iudging of our selues aforehand staÌ„deth in 4. things Prov. 20.13 Ioh. 31.33 Why the Apostle inferreth so many testimonies concerning Christ. Reasons 2. Cor. 2.23 Act. 17.32 1. Tim. 1.3 A proofe that all the Prophets witnesse vnto Christ. Ioh. 5.46 Deu. 18.18.19 Act. 3.21 Ier. 23. Micah 5.2 Zach. 6.12 Nâ—hâ—m 1.15 Obed. v. 21. Hos. 13.14 Ioel. 2.28 Amos. 9.11 Consent of the Church to any doâ—ctrine to be receiued with these cautions The force of coÌ„sent wherin it standeth In reading the Prophets thou must be led still nearer vnto Christ. Faith what it is Philip. 1.29 Opera naturalia non indigent praecepto 2. Thess. 3. Faith is not of all Isa. 53.1 Isa. 6.9.4 â—it 1.1 Rom. 4.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Insalutem animae Beza Faith neuer quite lost Popish doctrine teacheth not true faith to 〈◊〉 day Fiue excellent fruits of sauing faith Heb. 11 1. Colos. 2.7 Act. 15. Ioh. 6.28 29. Ioh. 3 16. 1. Cor. 13. Iam. 5. â—5 Rom. 4.11 Gal. 6.10 Mar. 6. Philip. 1.25 Ioh. 8.56 Rom. 5.2 Colos. 2.12 2. Thess. 2.13 A beleeuer may know he hath faith by foure markes or notes 2. Cor. 13.5 2. Tim. 1.12 1. The seate of it an humbled soule II. The essentiall properties of it 3 Rom. 4.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor. 6.18 Psal. 33.18 Heb. 11.13.15 III. The honourable attendants and companions of it 4. Matth. 13.44 Act. 8. IIII. The infallible fruits of it 4. Act. 15. Act. 24.16 Our loue of God expressed in 3. things Mar. 9.24 Meanes to encrease the stocke of faith Luk. 22.32 Mar 9.24 Luk. 17.5 The most common faith â—f â—en iâ— not thus qualified Gen. 17.1 Ioh. 20.24 Labour for the truth of faith as earnestly as for saluation Necessitie of this grace to him that expecteth saluation Rom. 4.11 1. Ioh. 5.10 Grow vp in the strength of faith Reasons Offence is either 1. against God which hee alone can forgiue 2. Against publicke peace which belongeth to the law Or 3. personall against our selues which must be forgiuen of vs. The Lord only properly forgiueth sinnes Exod. 34.6.7 Isa. 38.17 Micha 7. 1. Ioh. 1. As the Lord forgiueth properly so also perfectly both the guilt and punishment Christus communicaÌ„do nobis sine culpa poenaÌ„ culpam soluit poenam August serm de temp 141. Concil Trident sess 14. Can. 14. Dauids siâ—ne and punishment both forgiuen notwithstanding the child must die Numb 20.12 Bellarm. lib. 4. de paenit cap. 2. Note well this answer Though death remaine after sinne is pardoned both the fault and punishment is remoued A bundle of Popish blasphemies Matth. 18.32 How remission of sinne is receiued Beleeue in the name of Christ why The cheife dutie of euery Christian while he is in this world 1. Necessitie of remission of sinnes in 3 points Iob. 15.16 Benefits flowing from remission of sinne 4. Ioh. 17.19 Satans temptations foyled by this assurance Rom. 10.4 The sound comfort of this article 3. Le ts which hinder men from seeking so preâ—ious a grace 3. Beleeuers may and must know the pardon of their owne sinnes 1 Ioh. 3.23 Obiections answered Rom. â—1 34 Learne to esteeme euery thing in the measure and degree of it goodnesse Eccles. 2. Say not God loueth thee vnlesse thou haue such sure grounds as follow Eccles 9. Godly life not to be feared for the crosses attending it Reasons Better going to heauen alone then to hell with companie Helpes to attaine this grace of remission Companions of remission of sinnes Mark 1.4 Deut. 29.19 Rom. 7.25 1. Tim. 1.12 14. Eph. 4.32 Psal. 32.2 Neither Papist nor common Protestant yeeldeth to this doctrine of free reon of sinne Lutum lauant luto ignem extinguunt lignorum strue All diligence must be giuen to make our pardon of sinne sure to our selues Whosoeuer hath attained remissi of his sinnes is an happie man Degrees of blessednesse Open thine eyes and see the happinesse of the Saints Isa. 53.4 The glory of God in his children turned into shame A strong moâ—tiue to hold on in weldoing