wee should faint and be discouraged when we heare that Iaphet our father of whom wee are descended is not in the line of Christs parents let vs remenber that promise which God made to Iaphet and his posteritie at the same time that he entred into couenant with the house of Sem and wee shal be comforted for then the Lord promised that hee should perswade Iaphet to dwell in the tents of Sem that is in most louing manner he should allure the posteritie of Iaphet to embrace the couenant made with the house of Sem like as at this day praised be God he hath performed For now partly obstinacie is come to Israel till the fulnesse of the gentiles come in Sixteene hundreth yeares did the Lord dwell in the house of Sem and now other 1600 yeares hath he dwelt in the house of Iaphet going through the seuerall families thereof among whom hee hath also visited vs in these ends of the earth his holy Name againe be blessed therefore for euer for now wee see that vnto vs no lesse then to them appertaineth the promises of Mercie and couenant of Grace And therefore though our parents be not among the progenitors of Christ according to the flesh for that is the priuiledge of our elder brethren the Iewes that theirs are the fathers of whom Christ is come according to the flesh yet let vs endeuour to make sure this comfort to our selues that we are come of him according to the spirit grace of regeneration When that woman in the gospell cried out after our Lord Blessed is the wombe that bare thee and the papps which gaue thee sucke she receiued this answere from him yea rather blessed are they that heare the word of God and keepe it And when againe one told him behold thy Mother and thy Brethren stand without desiring to speake with thee he answered who is my Mother and who are my Brethren he stretched out his hand toward his Disciples and said behold my Mother and my Brethren Now it is knowne that many of his Disciples were not his kinsmen according to the flesh but to remoue all scruple and to shew how much hee esteemes of the spirituall kindred he subioynes For who soeuer shall doe my fathers will who is in heauen the same is my Brother and Sister and Mother It is true indeede all Christs progenitors were blessed being honoured by him and endued with faith by his grace teaching by the way all children to communicate the best things they haue vnto their parents yet is it true of them all which Beda cited by the Rhemists themselues said of the Virgin Mary She was blessed indeede in that she was the tempor all meane and minister of the Incarnation but much more blessed in that she continued the perpetuall keeper of his word that is blessed indeede in that she was the mother of our Lord and conceaued him in her wombe but much more blessed for conceauing him in her heart by faith Then our instruction is that though neither our names nor our Fathers be in the catalogue of Christs progenitors yet if we be in the roll of his children and brethren wee shall haue comfort sufficient though hee be not come of vs according to the flesh if wee be come from him according to the spirit as his sonnes and daughters by regeneration wee shal be blessed in him euen as they were The third section containes the roll of Fathers from Abraham to Dauid fourteene in number Abraham Isaac Iacob Iuda Phares Esrom Aram Aminadab Naasson Salmon Booz Obed Iese and Dauid Where first it comes to be considered how is mention made that Iacob begat Iuda and his brethren more then that Abraham begat Isaac and his brethren or that Isaac begat Iacob and his brother the reason is that all the sonnes of Abraham did not belong to the couenant howsoeuer circumcised neither did the Lord choose their posterities to be his Church and peculiar people as hee did choose the sonnes of Iacob and their children for vnto them all pertained the Adoption and the Glory and the Couenants and the giuing of the Law and the seruice of God and promises What a dispensation is this all the sonnes of Iacob are pertakers of the externall Adoption not so the sonnes of Abraham But so it is the calling of the Lord is freely he is debtor to none and therefore they to whom his calling is come should so much the more acknowledge themselues obliged to his mercy as this day wee are bound to doe considering that he hath passed by so many of the sonnes of Adam so many of the families of Iaphet more famous and honourable then wee are and hath beene pleased to make his couenant with vs but let vs be wise euer remembring that there are many within the couenant externally Adopted who doe not for all that belong to the election of grace and therefore giuing thankes to God for the one that wee are in the couenant and haue receiued the seales thereof let vs prease further to be pertaker of the other that is the grace of the Couenant Next it is to be considered heere why in this Genealogie Thamar Rahab and Bethsabe are mentioned among the mothers of our Lord and not Sara nor Rebecca women famous for godlinesse whereas this Thamar howsoeuer shee had an earnest desire of seede and thereby declared her faith in the promises of God yet shee sought it by an vnlawfull incestuous copulation with her owne father in law and Rahab by Nation was a Cananite by conuersation a harlot and Bethshabe the wife of Vriah was shee with whom Dauid committed double adultrie The reasons of this are many but wee content vs with three the first is to humble the Iewes the second is to comfort sinners the third to shew the great glory of Christ. As for the first it is knowne how insolently the Iewes gloried that they were the posteritie of Abraham neglecting the vertues of their fathers they boasted that they were their children esteeming their fathers vertue a sufficient Apologie and defence of all their vices and therefore to humble them the blemishes of their parents are purposly shewed in this Genealogie And to teach all men that true Nobilitie is not in the priuiledges of flesh but in the graces of the minde neither to be sought without vs in the prerogatiues of our parents but within our owne proper vertues whereby we are rectified But at this day it may be spoken to many which as Nazianzen records was sometime answered to a Noble man despising another that was come of meane parentage boasting of his owne nobilitie mihi inquit probro genus meum est tu autem generituo My parentage is a reproach to me but thou art a reproach to they parentage The second reason is to comfort poore penitent sinners The Lord Iesus
so that now hee is not another nor a stranger to vs but our owne by diuine ordination ☜ and all that hee does is for vs. These being premitted we come now to the particular historie of his Baptisme as it is set downe by Saint Luke Chap. 3. Ver. 21. LVKE 3. 21. Now it came to passe as all the people were baptised VVHat these people were you may vnderstand out of the 7. Chap. ver 29. 30. for there it is said that the Pharises and expounders of the Law despised the counsell of GOD and would not come to be baptised of S. Iohn Here then comes poore Publicanes and sinners and goes before them into the kingdome of God There are many of euery sort of people as we may read saued in the Gospell but of Pharises wee finde none but one namely Nicodemus no sort of men are further from the kingdome of God then proud iusticiars For as a vessell full of one liquor is not capable of another so the soule which is filled with a vaine conceit of her owne righteousnes is not capable of the grace of Christ. Huiusmodi animum gratia non intrat c. Grace entreth not into such a soule because it is full neither doth grace finde any place to dwell therein And againe Non est quo intret gratia vbi c. There is no place for grace to enter in where merit hath possession what thou attributest to merits is wanting to grace I will none of that merit which excludes grace But that the Lord Iesus comes in among these poore people it shewes his wonderfull loue and rare humilitie his loue for to the end that hee might help vs hee would be like vs he assumed our nature and in it abhorred not the company of poore sinners Tu cum homo esses deus esse voluisti vt perires ille cum esset deus homo esse voluit vt quod perierat inueniret Thou being a man didst presume to be as God and so diddest perish but hee being God would become man that he might saue man who was lost Wee see by experience that if a man fall another cannot raise him vnlesse hee bow himselfe downe vnto him hee that will stand in his statelinesse can neuer raise vp him who hath fallen before him the Lord Iesus that hee might raise vs was content to bow downe vnto vs and like a Phisitian among patients so hath he his conuersation among poore and miserable sinners Thus by a course plaine contrary to Adams course doth the LORD IESVS remedie that euill which Adam brought on himselfe and his posteritie for Adam being in honour aspired foolishly to be like vnto God but he not onely came short of that whereunto hee reached but lost that good also which he had before Then he was clad with the glorious Image of God now hath hee for a garment the skinnes of beasts and being so busked the folly of his presumption is checked and sore rebuked by the blessed Trinitie Ecce Adam factus est quasi vnus ex nobis But what the first Adam lost by his proud transgression to himselfe and his children the second Adam hath recouered by his humble obedience being equall with God hee is found in shape as a seruant Now man may reioyce and say Ecce deus quasi vnus ex nobis behold God is as one of vs. Now Iesus is among sinners Gnimmanuel God with vs now the word is made flesh now the tabernacle of GOD is with men now God is come downe not in the likenesse of men onely as they of Listra thought of Paul and Barnabas but clad with the very nature of man Let vs reioyce in this goodnesse of our God for this cause is hee among men that he might raise vs vp and set vs among Angels in the heauenly places Againe it is said by Saint Mathew that Iesus came to Iohn to be baptised of him hee might haue sent for Iohn but he comes vnto him hee who hath the Baptisme of the holy Ghost to giue vnto all his brethren doth now come and seeke the Baptisme of water from one of his owne seruants Why is this done surely to recommend vnto men the reuerence of that ministrie which GOD hath appointed in his Church no conceit of thy greatnesse should make thee disdaine it since the sonne of God by his example before thee hath honoured it Hee would not teach and baptise the Eunuch by his spirit hee sent Philip to doe it hee would not teach and baptise Cornelius by an Angell hee sent Peter to doe it hee would not baptise Paul by himselfe suppose hee conuerted him by himselfe he sent Ananias to doe it It is an order stablished in his Church by the foolishnesse of preaching to saue them who beleeue now none can beleeue vnlesse they heare they cannot heare but by preaching and none can preach except they be sent let it therefore content men to goe to the base seruants of CHRIST in worldly things far inferiour to themselues and seeke saluation by such meanes as God in his wisedome hath thought good to giue it or else be sure they shall neuer come neere it But now let vs come and see why Iesus is baptised seeing hee had neither sinne to be forgiuen nor nature to be renewed The reasons are many but wee will especially speake of three the first is giuen by himselfe for when Iohn refused to baptise him aledging hee had more neede to be baptised of him hee receiued this answere let alone now for it becomes vs to fulfill all righteousnesse As for the righteousnesse of the Law morall hee had fulfilled it perfectly from his youth for hee was the innocent Lambe of God without spot or blemish neuer guile was found in his mouth But now he will say there is more required of me then the performance of that common Law giuen vnto all men there is the singular law of a redeemer which yet I haue to fulfill a law neuer imposed to Angell nor man but onely to the sonne of God Christ Iesus by which he was bound so to loue his father that hee behoued to vindicate the glory both of his iustice and mercy and so to loue his brethren that he behoued to take the debt of their sinnes vpon him and satisfie his fathers iustice for them this is it will our Sauiour say that high point of righteousnes which yet I haue to fulfill and for which I must be baptised that by receiuing of Baptisme I may become obliged to doe that for my brethren which they could not doe for themselues for as he that receiued circumcision by that same very deede became bound to fulfill the whole law so hee who receiues Baptisme becomes obliged to euery condition of that couenant whereof Baptisme is a seale That wee may the better vnderstand this wee are to know that the couenant of grace whereof
when he is in the hands of his very enemies Againe this is for the comfort of Gods children for sometime power is giuen to Sathan ouer their bodies to afflict them as we see for a time in Iob or for a time to possesse them as hee did the body of Magdalen for albeit then shee was not called yet euen then was shee an elect woman least therefore the children of God should at any time be discouraged with the like of this to take it for an argument of reprobation or finall deliuery of them vnto Sathan that the Lord for a time permits him to haue power our their bodies the Lord Iesus who would in all things be tempted as we are except sinne did taste of this temptation also for our comfort This being spoken concerning the manner of his carrying now we come to the place which is the holy City Ierusalem more particularly the very Temple which stood in the sight of all Ierusalem Sathan sets him on the platforme of it wherein were turrets with pinacles on their tops this place he takes as most conuenient for his purpose thou hast lurked too long as a priuate man among this people if thou be the Sonne of GOD that promised Messiah the king of Israel here is the time and place to shew thy selfe in the sight of Ierusalem all the people shall admire thee and acknowledge thee for to be the Sonne of God if thou cast thy selfe downe among them which easily thou maist doe without all perill or harme seeing the Lord hath giuen his Angels charge ouer thee to keepe thee Concerning the place beside that which we marked in the first temptation how that there is no place so holy on earth wherin we can be free from the temptations of this vnholy spirit In Paradise he tempted Adam at Christs table he tempted Iudas and in the very Temple dedicated to the seruice of God how often finde wee by experience that hee dare tempt vs making vs eyther to turne the house of God into an house of marchandise while hee drawes away our mindes to thinke vpon worldly affaires or else into a den of theeues whilst he carryeth our Eyes to wander after vanitie that so hee may infect the heart or else at least he casts vpon vs the spirit of slumbring that wee cannot with reuerence heare the word of the Lord. Sathan is an enemie to euery good action standing alwayes at Iosuahs right hand to hinder him but specially doth hee resist vs in the Exercâ—ses of the Word and Prayer and seeketh to polluâ—e vs most in those places wherein wee should be most sanctified and therefore as the Iewes in the building of Ierusalem had their weapon in the one hand and their worke-toole in the other so wee when wee come to edifie our selues in the most holy Faith haue neede to haue an eye continually vpon our aduersarie and our weapon ready to resist him And set him on a pinnacle of the Temple FOr what end Sathan set our Lord there is euident out of that which followes that he might from thence cast him downe Sathan in his working is contrary vnto the Lord for the Lord casts downe to the end hee may raise vp so did hee with S. Paul first he cast him to the ground and then raised him vp to the honour of an Apostle but Sathan if he raise vp any man it is for this end that he may cast him downe It is true preferment comes neither from the East nor from the West but from the Lord yet such as come to high places by euill meanes are said to be raised vp by Sathan It were good for men to abhorre such preferments with those famous Martyrs who when offers of honourable Offices were made to them answered Nolumus honorem vnde nobis nascetur ignominia wee will none of that honour which breedes vs ignominie for that honour wherevnto men come with an euill conscience shall assuredly end in shame If thou be THis tentation as wee said is to Presumption and Vaine-glory Before men thou shalt haue great honour if by this Miracle thou manifest thy selfe the Sonne of God and at Gods hand thou needest feare none euill for since thou art his Son thou maist doe what thou wilt hee will not let thee perish This temptation to presumption in this age preuailes mightily ouer many who abuse Gods mercy and turne the grace of God into wantonnesse conceiting with themselues that because God is mercifull and Christ hath dyed for sinners and they haue receiued the seales of the Couenant and are now by adoption the Sonnes of God therefore they may doe what they list And though they cast not their bodies from on high to the ground being loath to endanger their naturall liues yet they spare not to make daily shipwracke of their Soules and Consciences by casting themselues downe head-long into euery snare of the Diuell A lamentable thing that the death of Christ should be abused to entertaine the life of sinne he died to abolish sinne and destroy the workes of the Diuell and miserable man will take boldnesse to sin the more freely because Christ dyed for him Where desperation enters all men see and abhorre it but though this presumption possesse the greatest multitude in this generation yet are they few who perceiue it The other branch of this temptation as I noted tends to a seeking of vaine-glory before men while hee would prouoke our Sauiour to manifest by vnlawfull meanes that hee was the Sonne of God And this is Sathans ordinarie temptation whereby hee assaults such as are endued with graces aboue others If the Apostle S. Paul had neede of counterpoyse against pride alas what haue wee Many doth Sathan so bewitch with a loue of their owne glory that rather then it shall not be manifested they will blaze it abroad themselues in most vaine-glorious manner and so vnawares they cast downe themselues before Sathan for to seeke thine owne glory is not glory But this is strange that Sathan hauing power to set our Lord on the toppe of the Temple puts not to his owne hand to cast him downe but tempts him to cast himselfe downe thus we see how in the greatest libertie Sathan hath hee is alwayes bound and brideled that he cannot doe what he would if hee get a commission or power it is euer with limitation as wee see in Iob loe he is in thine hand but saue his life And except wee our selues giue him armour he cannot hurt for it is by man himselfe that hee gets at any time vantage ouer man Let vs praise the power of God that restraines him let vs marke the impotence of Sathan let vs confirme our harts by grace to resist him so shall hee neuer be able to hurt vs. Last of all as here his voyce is Cast thy selfe downe so is it in the next assault Fall downe and worship mee This is the
was also promised to Iaphet that hee should haue his part in Christ. Rom. 11. 25. Though Christ be not come of vs according to the flesh yet if wee be come of him by grace we haue comfort inough Rom. 9. 5. Luk 11. 27. Math. 12. 47. For the Lord Iesus hath alwayes esteemed most of the spiritual kindred Wherein did the greatest happinesse of our Lords progenitors consist See the Rhemists marginall Notes on Luk. 11. 28. out of Bedatract 19. in Ioan. ☞ The third section is of foureteene Fathers from Abraham to Dauid That all Iacobs sonnes are within the couenant not so all Abrahams what doth it teach vs Rom. 9. 4. What cause of thankes giuing is this that so many families of Iaphet pretermitted we are brought within the couenant A warning to such as are within the couenant Three reasons giuen why in this Genealogie Thamar and Rahab are mentioned among Christs mothers not Sara nor Rebecca The first is to represse the arrogancie of the Iewes glorying of their progenitors An answer for such as vainely glory of their parentage Nazan in nobilem male moratum The second is for the comfort of poore penitent sinners he asumed that nature which once was sinnefull and did separate it from sinne See wat a comfort is here ☞ The third is to manifest Christ his glory in that hee tooke no holinesse from his parents Heb. 7. 27 It is erronious doctrine to affirme that the Virgin Mary was conceiued and borne without sinne How this errore was condemned long since by Barnard Ber. Epist. 147. in Canonicos Lugdun Among Christs mothers in the Genealogie some are Gentiles foretelling how Gentiles also should haue their paâ—… in Christ. Galat. 5. 6. Gal. 3. 28. The fourth section hath a roll of Fathers from Dauid to Zorobabel 1 Chor. 3. 5. Deut. 25. 5. Salomons race ends in Ieconiah Ierem. 22. 26. Where Ieconiah is said to haue children vnderstand them to be by succession not generation A double discent vsually reckoned among the Iewes Saint Luke diduces the Naturall line of Christ Saint Mathew the Legall Christ Iesus is neuer called the sonne of Salomon Naturall Christ as man was borne a noble man of the most honourable and ancient stocke that euer was in the world ☜ The sudden decay of Salomons kingdome in his sonne and of his posteritie in the eightenth man after him Malach. 2. 15. Was procured by the sinnes of harlotry and idolatry The last section the Euangelists are shewed to agree wher they seeme most discordant Adricho Chronologia Lucidus de emendatione temporum ex Magdeburg Cent. 1. l. 1. Ca. 10. In the Naturall line diduced by Saint Luke Ioseph is the only man who is not Christ his Naturall father Heb. 7. 14. Great comfort arises of the consideration of Christs person He is the companion of Iehoua Zach. 13. 7. Iob 19. 25. And yet our kinsman Gen. 49. Why Iacob called him the Shiloh Esa. 8. 8. The true redeemer and auenger of his brethren Leuit. 25. 25. Num. 35. 12 The time of Christ his publicke ministration was from his Baptisme to his ascension Act. 1. 22. There was neuer a King Preist nor Prophet consecrated in so solemne a manner as Christ Iesus here is Two things considered in this consecration of Christ to the office of a Redeemer That Christ willingly maketh himselfe debtor for vs. That the father not onely accepts him but ordaines him to this worke What sweet comfort arises to vs of these two conioyned together How Christ Iesus is become ours in most sure manner Luke 2. 11. Ioh. 3 16. 1 Cor. 1. 30. Namely by the free gift of God the Father Except we know this we can haue no comfort in any of Christ his actions We read not in the Gospell of any Pharise conuerted but one For a soule filled with a conceit of the owne righteousnesse is not capable of grace Ber. in Can. Ser. 67. That Christ comes to be baptised among sinners shews his great loue and rare humilitie The second Adam takes a course flat contrary to the course of the first Adam Marke what comfort by a contrarie effect hath he brought vnto vs. Iohn 1. Act. 14. How hee that baptises with the spirit seekes the Baptisme of water from his owne seruant This hee did to recommend a reuerence of that ministrie ordeined by him in his Church 1 Cor. 1. 21. For three reasons was Christ our Lord baptised when as he needed no washing being the Lambe vnspotted First that he might fulfill a point of righteousnesse neuer required of any but of him The misterie of our redemption explaned for our greater comfort Gal. 5. 3. Two parts of the couenant of grace both of them sealed by Baptisme As Baptisme is a seale on Gods part promising vs remission Christ did not receiue it But as it is a seale of our part promising to God obedience that way he receiued it that he might be bound in our name Christ Iesus was baptised to sanctifie Baptisme Beda Ambros. in Lu. Cap. 3. Christ was baptised to seale vp his fellowship with vs. Our Sauiour receiued his baptisme with Prayer How is it that our Sauiour did pray for himselfe Heb. 5. 7. Our Lord by his example teacheth vs to sanctifie all our actions by Prayer Actions suppose they be good without prayer are like bodies without spirits Macar hom 40. Continuance required in Prayer Feruencie and attention in Prayer Chris. in Math. hom 25. Aug. The comfortable effects of prayer Prayer is the first step of our ascension to God with Iesus Christ. Reu. 20. 6 Followes how the Father not onely accepts his Sonne in our roome but ordaines him to doe the worke of a Redeemer vnto vs. See what a strong bulwarke of consolation is here ☜ Three waies doth the father beare witnesse to his Sonne First by the opening of the heauens Ephe. 1. 10. Secondly by sending the holy Ghost on him in the similitude of a Doue Esa. 61. 1. Two things considered in the vnction of Christ. The separating or designing of him to the worke of a Redeemer Ioh. 6. 1. The communication of grace sufficient for that worke vnto him Christs vnction in regard of his diuine Nature Athanas. de Incar verbi Christs vnction in regard of his humane Nature Here we haue the manifestation of Christs vnction Iohn 1. 33. Why the Spirit discends in the similitude of a Doue and not of fire To shew his loue and meeknes toward poore penitent sinners Mat. 12. 20. Luk. 9. 52. 53. The law was proclaimed with terrour not so the Gospell Iohn 1. 29 Christ cures his patients by annointing them ☜ With this same meeknes he endues all that are his Col. 3. 12. Ephe. 4. 31. By an audible voice from heauen Three things considered in this testimonie The author of it to wit God the Father Ioh. 1. 18. How the three persons of the blessed Trinitie concurre to the worke of our Redemption This comforts vs against the
children 223. Christs glory manifested in that he tooke no holinesse from his parents 27 Christs Line from whence deduced 34 Christ neuer called the natural son of Salomon 35 Christ as man was borne a Noble man ibid. Christ the companion of Iehouah 39 Christ our kinsman ibid. Why Christ is called Shiloh 40 Christ the true Redeemer and auenger of his brethren 40 Christ most solemnely consecrated King Priest and Prophet 50 Christ willingly maketh himselfe debtor for vs. 51 Christ how become ours in most sure manner 53. 54 What comfort Christ hath brought vs. 59 Why Christ prayed for himselfe 69 How Christ teacheth vs to sanctifie all our actions by Prayer 71 How Christ cures his Patients by annointing them 86 Christ endues his children with meekenes 87 Christ how the Sonne of God 97 Christ his life and doctrine c. confirmed vnto vs by diuers notable testimonies pag. 99. 100. c. to page 110. Why Christ is led into the Wildernes by the motion of the spirit 124 The Actions of Christ how receiued 150 Christs transportation whether mentall or corporall 195 Christ tempted at the eye with a faire show at the eare with faire offers 229. 231. 241 Christ his loue 313 Warning for carelesse Christians 153 Carnall men in words despise Sathan but in deedes doe serue him 121 Circumspection needfull 315 A Comfort in that we be come of Christ by grace 18 Comfort for poore distressed sinners 25. 26 Comfort arising from the consideration of Christs person 39 A strong Bulwarke of Comfort 77 Comforts against the feare of Sathans power and our weakenesse 90 Comfort against the want of worldly things 174 Comforts when ordinary meanes faile 191 Comfort for a Christian exercised with vnaccustomed temptations 119 After great Comfort looke for temptation 308 An euill Conscience what it is 287 Consecration of Christ to the office of a Redeemer considered 51. the solemnitie thereof vnmatchable 50 Warning to such as are within the Couenant 23 Two parts of the Couenant of Grace and both sealed by Baptisme 64 D DEath of Christ abused to the nourishing of sinne 205 Euery day should shadow our death 324 Contentment in Death 325 Desertions Spirituall 305 E THe agreement of the foure Euangelists confirmes the truth of the Gospell 2 The different courses of the two Euangelists Mathew and Luke 55. Their harmony in the Genealogie of Christ. 43. 44. c. they agree where they seeme most discordant 37 Exercises spirituall and their profit 289. Bodily Exercises how to be vsed 290 F CHrists miraculous Fasting confirmed his doctrine 149 Christs Fast abused by Papists 150 Fasting how manifold 152 The end of Religious Fasting 154 Rules in Fasting 155. 156 c. Blinde Folly of men bewitched with Sathans offers 250. Friendship of the world 291 G GEnealogie of Christ why registred pag. 1 The whole Genealogy diuided into Sections pag. 5. 6. to pag. 37. c. and described according to the consent of the Euangelists p. 43. 44. c. Gentiles haue their part in Christ. 30 Why the Holy Ghost descends in the similitude of a Doue c. and not of fire 84. 85 Neuer any full of the Holy Ghost as Christ Iesus was 127 God being become the sonne of man it is not impossible that man may become the Sonne of God 14 The gaine of Godlinesse 275 Gospell an heauenly doctrine 94. the Maiestie and Dignitie thereof ibid. No way to bring a man to heauen but by the faith of the Gospell 95 A short summe of the Gospell 97 Gospell how it should be preached 92 The course of the Gospell 270 The triall of a true Gospeller 271 Time of Grace how dispensed by the Lord. 268 H TO infect the Heart by the Eye one of Sathans pollicies 232 To keepe the Heart we must first haue a care to keepe the Eye 233 An Awe-band for the Heart 315 I ARrogancy of the Iewes glorying of their progenitors repressed 24 Watch-word for Impenitents vnder Grace 280 Incarnation of Christ a great token of Gods fauour to man p. 10. how we should be thankefull for so great a mercy p. 11. The Article of Christs Incarnation confirmed 12. 13 A Rule for the vse of things indifferent 273 K SAthan speakes of earthly Kingdomes not of heauenly 235. his subtiltie in shewing the glory of them 236 Earthly Kingdomes may be represented not so the heauenly 237 Religious bowing of the Knee to Creatures a note of Idolaters 257 Knowledge and Deuotion 321 L THe Gospell should be preached in a language the people may vnderstand 92 Wherefore Christ endued the Apostles with the gift of Languages 92 The Law was proclaimed with terrour the Gospell was not so 86 Spirituall Life helped by Fasting Prayer 147 Three helpes to a spirituall and godly life 273 True life what it is 281 Sufficiencie of Eternall Life 283 Many care for this earthly Life as if it were eternall and for eternall as if it were to be obtained in a moment 178 Vanity of this earthly life 285 Carnall lusts nourished by intemperancy â—48 Meditation against sinfull lusts 311 M THat the Virgin Mary was conceiued and borne without sinne an erronious doctrine 28. and long agoe condemned 29 Meanes ordained of God not to be despised 184. 185 We must not trust in the Meanes but in God 186 God worketh without Meanes by small Meanes and sometimes against Meanes 187 What to doe when ordinarie meanes faile 191 Mercy of God towards vs to be marked 215 Publike Ministration of Christ how long it continued 49 Murthering ones selfe or selfe-Murther 304 P PApists conuinced for taking the word from the people 181 Such as glory of their Parcntage confuted 25 Passion what it is 298 Remedy of Passion 299 Patience of God should not be abused 312 Pharises whether more then one conuerted in the Gospell 55 Good actions without Prayer are like bodies without Spirits 71 Continuance required in Prayer 72 Feruency and attention in Prayer 73 Comfortable effects of Prayer 74 Prayer is the first step of our ascension to God with Iesus Christ. 75 A Preachers comfort 307 Temptation of Praesumption preuaileth in this age 209 Wherein the greatest happinesse of Christs progenitors consisteth 19 Iewes such as glory of their progenitors answered 24. 25 The promises of God can be no comfort to vs if we neglect the conditions 220 R BLockishnesse of men that rebell against God 190 Christ our Redeemer 80 How the three persons of the Trinitie concurre to the worke of our Redemption 89 The mystery of our Redemption explained for our greater comfort 163 A spurre to Repentance 274 Reuenge of Thamar 91 A soule filled with conceipt of it owne Righteousnesse vncapable of grace 57 S TWo sorts of Sathans operations 142 Sathan expressed by many names for the great wickednesse of his nature 144. 145 Sathan a Tempter an Accuser a Tormenter ibid. Sathan restlesse in Temptations 160. hee obserueth time and occasion for temptation 164. What a false and craftie Calumniator hee is
BAPTISME is a seale hath two parts in it to wit GODS part and mans GODS part of the couenant containes promises made to vs of the remission of our sinnes and renouation of our nature comprised in this one word I will be your God Our part againe containes promises made to God by vs of faith and obedience comprised in this one word we shal be his people Now as Baptisme is a seale of God his part confirming the promise of the remission of our sinnes and renouation of our nature vnder which two all other good things are comprehended that way Christ our Sauiour did not receiue it for himselfe seeing as I haue said hee had neither sinne to be forgiuen nor nature to be renewed but as it is a sacrament of the resignation of our selues to God and a band whereby we become obliged to be his by acceptation of his badge and marke vpon vs that way Christ receiued it that by accepting the seale of the promise hee might become obliged in our name as our head to fulfill that which wee promised but first behoued to be performed for vs by himselfe and at last shall in vs all by his grace also be perfected And so we see that sicut nobis natus est ita etiam nobis baptisatus est as hee was not borne for himselfe but for vs so was hee not baptised for himselfe but for vs. Secondly he was baptised that he might sanctifie Baptisme to vs and giue it authority to become a seale of grace vnto vs vt nobis secundae natiuitatis consecraret lauacrum and a lauer of regeneration as the Apostle calles it He was washed saith Ambrose in the water of Iorden non mundari volens sed mundare not to be made cleane by water but to make the water wheresoeuer vsed to this purpose cleane for so holy and heauenly a worke that Baptisme being consecrated by him might be an holy meane to consecrat vs. It is true indeede that Constantine the great deferred his Baptisme till hee might be baptised in Iorden where our Lord was baptised though by reason of sicknesse hee was forced to receiue Baptisme else-where but euen as the Lord Iesus by consecrating bread and wine which grew in Canaan did thereby sanctifie all bread and wine in any part of the world to be a Sacrament of his bodie and blood it being vsed according to his institution so by washing in the water of Iorden he hath sanctified water in any part of the world to be a Sacrament of regeneration and remission of our sinnes if so be it be vsed according to his institution And thirdly he was baptised to seale his fellowship and communion with vs that cognisance and badge whereby he will haue his souldiers and seruants discerned from professed infidels hee first taketh it on himselfe vt in nullo dissimilis esseâ— fratribus niâ—i solo peccato That in no thing he should be vnlike his brethren except in sinne alonelie And indeede it should be no small encouragement to vs to fight vnder this badge in the spirituall warrefare if wee doe consider how vnder this same badge the Prince of our saluation did encounter with Sathan and ouercome him as after shall be shewed And prayed The Euangelist saith that when our Sauiour was baptised he praied but what hee prayed he expresses not Neuerthelesse we may gather it out of other places of holy Scripture wherein we shall finde that he praied for himself for his church and for his enemies Where if it be demanded what needed our Sauiour to pray for himselfe seeing hee is very God the answere is ready that he is also very Man and as man had his owne feares dolours and griefes proceeding from the sense of the heauy burden of sinne not his owne sinne I say for hee knew no sinne but of our sinne which was laid vpon him As also from the sense of that fearefull wrath due to sinne for strength and comfort against these he prayed to his Father as witnesseth the Apostle that in the daies of his flesh he offered vp prayers and supplications crying and teares to his Father and was heard also in that which hee feared Which as we see in the Gospel he did before his Passion so now before his entrie to the worke of our redemption a worke greater then the worke of our first Creation for now he hath to satisfie the iustice of his Father to worke the confusion of Sathan and to effectuate the saluation of his brethren And therefore in the entrie of this great worke he prayes no doubt for an happy successe thereof and as it is euident by the answere he receiues from heauen hee was heard in that which hee prayed for And in this also our Sauiour learnes vs by his example to sanctifie all our actions with prayer When he was baptised he praied when he was tempted he prayed when he brake bread he prayed when he wrought miracles he prayed when he was troubled in the garden he praied when he suffred on the Crosse he prayed As Isaacs mariage could not but prosper because it was begunne with the prayer of Abraham his Father prosecuted with the praier of Eliezar his Seruant and finished with his owne prayer so can it not faile but a blessing must be vpon those honest actions which are begunne continued and accomplished with prayer where otherwise euen those actions which in themselues are good to the doer can not be good where they are done without prayer Vere nouit recte viuere qui recte nouit or are Hee knoweth truely how to liue wel who knoweth how to pray wel But best actions without prayer which obtaines grace to them are like bodies without spirits yea as the body without breathing cannot liue to doe any worke competent to a Naturall life so the soule without prayer can doe no worke that truely is Spirituall Therefore said Macarius that continuance in prayer was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head of euery good purpose the crown of euery right and honest action But here we are to be warned that wee content not our selues with the shadow of prayer in steed of the substance thereof where we are to take heede of these two things First that our prayer be not by starts without making of conscience whether it be or not but we must continue perseuere in prayer remembring he that sowes sparingly shal reape sparingly Secondly that our praier be not outward but inward made with feruencie of spirit and attention of the minde remembring hee is the God of the spirits of all flesh with whom thou hast to speake in praier It is a godly Meditation of Chrisostomes that as a man who seekes a thing which hee hath lost in his house seekes it with such affection that he forgets all other things yea hee seeth not those things that are afore him so faine is he to see that