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
wheresoeuer this loue is it must needes be attended with a feare to displease him 2. By professing him to be thy Lord as seruants by their liuerie or cognisance speake and proclaime to all men to whome they belong so if Christ be thy Lord thou must not be ashamed of him but be euer speaking of him commending his goodnesse thou must glorie of such a seruice accounting it thy greatest honour that thou art become his seruant thou must defend his name where euer thou hearest it called into question thou must suffer with him and take part with him in affliction an vnfaithfull seruant is he that can be dumbe in his Masters dishonour but especially if his Master be assalted and in danger then to forsake him when he hath most neede of him 3. By acknowledging thy selfe to be countable vnto him for all thy wayes and for all thy receites the seruant not beeing at his owne hand must goe about no businesse but his Masters whatsoeuer matter of trust he receiueth from his Master it is not his owne he is faithfully to discharge himselfe of it by a true and iust account Thus therefore must thou reason the case with thine owne heart what am I now in my Masters worke had I commandement from him did his word or warrant set me about the busines which is now in my hands Againe what gifts haue I receiued of bodie minde wealth authoritie credit I am to be counteable for all all the tallents I haue are his If I gaine nothing I am vnprofitable If I gaine I must be profitable vnto him 4. By absolute obedience vnto his will reuealed Thus himselfe beeing to giue his law beginneth thus I am the Lord thy God thou shalt doe thus and thus other Lords and Kings must be obeyed in him yea disobeyed for him if they command contrarie vnto him onely he must euer by Kings themselues be obeyed absolutely in all the parts of his will reuealed Which may be considered in three heads 1. It is his will that we beleeue in him Ioh. 6.40 this is the will of him that sent me that euery one that seeth the sonne and beleeueth in him not onely beleeuing his word to be true but leaning vpon him onely for thy saluation If a Master should promise a seruant that if he will but beleeue him and seeke to please him he will prouide â—or him for euer it would adde cheerefulnes to such a seruant and he would thinke none of his Masters commandements burden some but yet we hauing larger and surer promises are slow of heart and hand to beleeue or yeeld obedience 2. It is his will that we shewe forth this faith of our hearts in the fruits of sanctification 1. Thess. 4.3 This is the will of God euen your sanctification Colos. 1.10 filled with the knowledge of his will and walke worthy of the Lord c. thou must not onely speake for but liue to the credit of thy Master in thy speach actions attire eating drinking and whatsoeuer else cary thy selfe like a Christian else thou discrediâ—est thy Masters house and dishonourest himselfe Were not he a notable traytor that beeing sworne of the Kings guard and professing all seruice to the King should instead of the kings armes and coate wear the enemies so the thing it selfe speaketh against him who professeth Christ his Lord and yet neuer appeares or sheweth himselfe in the streete or abroad but in Satans liuery his swearing his couetousnes his filthinesse his lying his whole life lead in all intemperance bewrayeth to whom he hath giuen himselfe to obey 3. It is his will also that wee obey as well in suffering as in doing his pleasure and the reason is plaine he is my Lord I am but a seruant if he please to buffit and blow mee I must with all meeknesse submit my selfe yea and more be thankefull for his gouernment 2. Sam. 15.26 If he say I haue no delight in thee let him doe whatsoeuer seemeth â—â—od in his eyes 1. Sam. 3.18 When the Lord had threatned heauie things against Heli his whole house he answered It is the LORD let him doe whatsoeuer seemeth good in his eyes I was dumb and opened not my mouth saith Dauid because thou LORD didst it Psal. 39.9 Thus must we obey Christ as a Lord giuing vp our bodies and soules vnto him by liuing vnto him and dying vnto him and this is the Apostles ground we are the Lords and therefore none of vs liueth vnto himselfe and none of vs dyeth vnto himselfe but liuing and dying we are the Lords otherwise what a trifling and mockerie were it only to yeeld him a title of Lord or Master and denie him his seruice Why call ye mee Master Master and doe not the things I speake Luk. 6.46 All which if it be true how few shall find Christ a Sauiour for how few make him their Lord few there are that esteeme this welbeloued aboue other welbeloueds not a few are ashamed of him and his profession many whitliuerd souldiers are danted with Peter at the speaches of silly and simple persons most men neuer looke to the hands of this Lord to acknowledge either receit of talents or returne of accounts fewest of all obey him in faith who yet are ouercarried with presumption of his fauour or in true sanctification though they can pretend it or in patience if they could get out of his hands if it were by flying to the deuill for helpe Well if Christ haue no more but a title of a Lord from thee thou shalt haue but a title of saluation from him and not the thing it selfe and if a name that thou liuest coÌ„tent thee when thou art but dead the time commeth that when thou commest to seeke thy name among the number that are saued by him thou shalt find thy name left out of that role and set in the number of those that shall die in their sinnes Secondly if Christ be the Lord of all then haue we obtained much freedome by him both from all spirituall bondage and all that tyrannie which those hard Lords sinne death hell Satan exercised ouer vs our Lord hath payed the vttermost farthing and wrought a glorious redemption for vs and hee hauing thus set vs free wee are free indeed both from the guilt the punishment and seruice of sinne We are free also from all Papall bondage for wee haue but one Lord in heauen who can saue and destroy to whom simple obedience belongeth and to whome the conscience is onely subiect The man of sinne indeede would be Lord of all and maketh lawes to bind conscience where God hath left it free but as the Scriptures acknowledge but one Lord no more doe we and say more that we cannot serue two Masters commanding such contrarie things We are also hence freed from the feare of all earthly Tyrants if we belong to this Lord for if he stand with vs who can be against vs Matth. 10.28 Feare
appearance of it because they pretend a perpetuall succession consent of councells defence of Princes antiquitie vniuersalitie the most part of Europe hauing generally taken the marke of the beast in their hands and foreheads and yet the same men see not how themselues are slipt into the same Popish error that refuse one course because it wants outward supporters and proppes and chuse that by which they may swim with the streame they hate Poperie because the laws hate it loue religion because it is now crowned established establisheth their prosperitie 4. To disdaine the persons of poore professors which is so generall and common a sinne as that nothing can they doe or speake but it passeth much vniust censure nay things by them exceeding well and holily performed are so farre from beeing drawne into example as that thereby they can be traduced Wherein yet they are conformed vnto the Sonne of God the head of their profession whose powerfull doctrine and mightie workes were carped at and depraued because they knew his father his mother him selfe at the best but a carpenters sonne nor brought vp at studie and learning For example how was that great worke of healing a man miraculously so farre from affecting the Iewes as that they fell verie foule and were angrie with him and the reason is rendred by our Sauiour Christ Because they iudged according to the outward appeareance and not with righteous iudgement concerning him 5. For professors themselues to looke too bigge vpon some meaner ones as they conceiue but by the Gospell members of Christ and his kingdome as well as they Christ who preached to the poore aswell as the rich hath spoken to their hearts as well as their owne and hath equalled them or perhappes made them superiour in graces to the other Now should not those that professe God herein resemble him who though he be high and excellent inhabiting eternitie and dwell in the high and holy place yet he looks to the humble and lowly yea and dwells also with him that is of a contrite and humble spirit To think too basely of him whom God chuseth is to erre from Gods righteous iudgement and what can the blind world doe more disgracefull to the profession then to passe by the graces of God as not knowing what they meane 6. Not to speake here of Popish spirits who seeke to disgrace our religion because artificers and simple women are as they say Scripturers not considering that in Christ neither male nor femall are reiected and that God chuseth euen weake and foolish things to confound the wise and mightie and the pore ones of the world to be rich in faith Vse 2. If God accept not persons for outward respects why should any outward thing gaine our hearts our affections our studies seeing if we could gaine them all we are neuer the further in Gods books Many are readie to say oh God loveth them and iudge themselues highly in fauour because he suffreth his light to shine vpon their habitations their hands find out wealth they are encreased in possessions and prospered in their labours peaceable in their houses without feare therefore doth pride compasse them as a chaine But with one word doth the wise man shatter downe all the pillers of this foolish erection Eccles 9.2 No man knoweth loue or hatred of all that is before them And if outward things could commend a man to God Antiochus Nebuchadnezzar Nero and such wicked tyrants had beene highest in fauour with him whose feathers he pluckt whose pride he brought low making them spectacles of his vengeance to all the world who for their outward greatnesse had beene the terrors of the world And yet much lesse should these things swell the hearts of men with pride aboue others who perhappes haue a better part in heauen then themselues The pronenes vnto which sinne the Lord perceiuing he hath expressely charged that the rich man should not glorie in his riches nor the strong man in his strength but if any man glorie let him glorie in this that he vnderstandeth and knoweth me All other reioysing is not good that is is hurtfull and perillous besides the vanitie of such vaine boasting common experience shewing that the higher scoale is alwaies lightest Vse 3. If God accept no man for outward things then when we enter into Gods iudgement we shall appeare naked stript of all outward respects as birth riches learning crownes and kingdomes these in mens courts are good advocates but before Gods tribunall may not plead and cannot helpe No condition of life no degree no outward qualitie no calling no not the outward calling of a Christian if thou hast no more shall stand by thee stript starke naked shalt thou be figge leaues can hide thy shame no longer only the wedding garment can now couer thee from the consuming wrath of God A garment not laid with gold siluer pearles but straked with blood yea dyed redde in the blood of the Lambe The high Priest vpon paine of death might neuer enter into the Sanctuarie but he must first be sprinkled with the blood of bullocks figuring the blood of Christ. Neuer dare thou to appeare in the Sanctuarie of Gods holinesse without this garment of thy elder brother in which alone thou gettest the blessing as Iacob-gate the blessing in Esaus garments from this alone the Lord savoreth a sauor of rest Lastly from this consideration that God is no respecter of persons the Apostle admonisheth superiours to moderation and equall dealing with their inferiours Ephes. 6.9 and inferiours to silence and contentation vnder the rough dealing of their superiours Colos. 3.25 35. vers But in euerie nation he that feareth him and worketh righteousnâ—s is accepted of him By a fearer of God and worker of righteousnesse is signified an vpright and truely religious man in whom these two things must necessarily concurre as the cause and effect the fountaine and streame the roote and fruit of pure and vndefiled religion for vnder the feare of God are contained all the duties of the first table concerning God and his worship such as are knowledge loue faith hope and such like whence Salomon often calleth it the beginning of wisedome that is of true worship or pietie And vnder working of righteousnesse is comprehended the obseruation of the duties of the second table whereby the former beeing most of them inward are outwardly manifested and iustified so as vnder both is comprised the whole dutie of man Eccles. 12.13 Feare God and keepe his commandements for this is the whole man all those tenne words wherein the Lord hath included an admirable perfection of wisedome and holinesse are here contracted into two 1. the feare of God 2. the keeping of his commandements and therfore when the holy Ghost in the Scriptures would grace this or that holy man with full commendation as it were with his whole stile he commonly ioyneth these two together vnto which
nothing more can be added Iob was a iust man fearing God and abstaining from euill Zacharie and Elizabeth were iust before God and walked in all the ordinances of God without reproofe Here two points are to be considered 1. Who is a religious man he that feareth God worketh righteousnesse 2. What is his priuiledge he is accepted of God Religion is a binder and thence hath his name for it both bindeth man vnto God as the former of the points will shewe as also God vnto man as the latter declareth The former band knitting man vnto God is the feare of God which is a peculiar gift of the spirit of God whereby the regenerate feare God for himselfe not so much that they be not offended and punished by him as that they doe not offend him An excellent grace both in regard of the excellent obiect and of the excellent vse of it through the whole life The right obiect of our feare is God himselfe who is 1. omnipotent of power to doe whatsoeuer he will who is able to cast body and soule into hell feare him 2. omnipresent he is all an eie beholding our thoughts words and deedes of which he is both a witnesse and a iudge 3. full of maiestie which euen in a mortall man strikes vs with reuerence 4. full of grace and bountie wee stand in neede of his fauour and bountie euery moment who can turne vs out of all at his pleasure In all which respects we ought to make him our dread But aboue all in that he hath beene so good and gracious a father vnto vs through his Christ we ought to feare to offend him and so turne his loue into displeasure against vs. Now the vse of this grace is manifold As 1. to beat downe pride and high-mindednes against which it is a notable medicine Rom. 11.20 be not high minded but feare Prou. 3.7 Be not wise in thine owne eyes but feare God this grace maketh a man come lowe before the Lord as Iacob feaâ—ing Esau came and bowed seauen times before him 2. to cause a man to renounce and restraine himselfe from sinne and therefore the feare of God and departing from euill are often ioyned together Ioseph could not commit the sinne with his Mistris because he feared God the midwiues feared God and killed not the Hebrewes children Nehemiah did not exact vpon the oppresse the people as the former gouernors that were before him because he feared God and whereas the wicked mans seruill feare keepeth him often from open sinnes but not from secret from grosse sins but not from smaller and this of paine not of conscience this grace maketh a man hate pride arrogancie and euerie euill way neuer so small and neuer so secret 3. To destroie false and fleshly feares which foyle euery good dutie and lay open to many sinnes and iudgements it is a propertie of a wicked man to feare where no feare is and not fearing God he feareth euery thing but God the face of man the arme of man the tongue of man whence many a man dare scarse professe religion or if they doe dare shew no power of it for feare of reproach and nicknames and so come to be ranked in the formest band of those which march to hel called the fearefull and that which they feare shall come vpon them euen disgrace of God of men and Angels Ieroboam feared least the people should returne to their owne Master if they should persist in the true worship of the true God and so for the establishing of his posteritie he established Idolatrie but in the very next generation his whole race was extinct The Iewes were afraid least the Romans should come and take their nation and therefore Christ must die but the Romans not long after came with a powder and tooke their nation and so dispeopled and dispersed them as they could neuer be gathered into a nation till this day Pilat feared not God but Caesar but he was not long after cast out of Caesars fauour and slew himselfe Now this grace of God fenceth a man from such fleshly feares which draw on such fearefull falls and mischeefes and preserueth him that neither hope of promotion nor gaine nor ease nor fauour of man who is but a worme shall make him forget the Lord that spred the heauens this feare which is loues keeper holdeth the heart in the loue of God himselfe of his worship of his word of his children and whatsoeuer carrieth his image all which without it either lie or quickly grow as refuse wares out of request 4. To driue away security awak slothfulnes prouoke to watchfulnes stirre vp to prayer keep in a fitnes to profit by the word to tremble at it when God thretneth to reioyce in the promises as those to whom they belong to helpe vs to better our selues by our afflictions as the speach of the conuerted theife to his fellow implyeth that if he had had the feare of God he would being in the same condeÌ„nation haue otherwise caried himselfe towards Christ then he did And in a word to feÌ„ce the heart which is as the market place of a citie against temptation in which speciall vse it is called a wellspring of life to escape the snares of death By all this that hath beene spoken euery man that would seeme religious ought to labour aboue all things for this worthy grace which God specially bestoweth vpon his children with whome he maketh his newe couenant I will put my feare in their hearts neuer to depart from me saith the Lord. Which hath all promises belonging vnto it for a mans selfe for his children for this life present for a better for supplies of euery good for withholding and remoouing of euery euill so as whosoeuer feareth the Lord wanteth not a good and rich treasurie such as all the Indian mines cannot afford yea such as both possesseth himselfe and enteyleth vnto his posteritie the rich blessing of the Almightie Blessed saith the Psalme is the man that feareth the Lord himselfe shall be mightie on earth his children shall be blessed after him his wife shall be as a fruitfull vine riches and treasure shall be in his house he shall want nothing that is good and let his troubles be neuer so great the Lord will deliuer him out of them all Here is a Iewell worth hiding and laying vp in the safest closet of the soule euen in the midst of the heart for there God layeth it and calleth for the heart to make roome for it Deut. 5.29 Oh that there were such a heart in them to feare mee Isa. 8.13 Sanctifie the Lord in your hearts and let him be your dread Another bond whereby man is knit vnto God is the working of righteousnesse an immediat fruit of the feare of God Where must be considered 1. what this righteousnesse is and then 2. what is the working of it For the
not them which can kill the bodie onely but him who can cast both bodie and soule into hell The true feare of him will eate out all those false feares of men Thirdly If Christ be Lord of all then we and all beleeuers are fellow seruants and therefore ought to liue and loue together making no dissention or scisme in our Masters house which is the Apostles reason Ephes. 4.4 perswading the Ephesians to keepe the vnitie of faith because there is one Lord. This shall be done if all of vs who professe Christ could learne to denie our selues to follow his will not our owne or other commanders yea to follow his blessed example learning daily of him to be humble and meeke patient and tender hearted one to another forbearing and forgiuing offenders hard to exasperate and easie to be intreated And these things should we rather striue in that according to the Apostles precept the same minde might be in vs which was in Iesus Christ. Phil. 2.5 Vers. 37. Yee know the word which came through all Iudea beginning in Galily after the baptisme which Iohn preached The holy Apostle here beginneth the confirmation of that which he had formerly spoken that Christ is the Messias and Lord of al to prooue which he beginneth orderly with the Historie of his life and death of which euen these Gentiles could not be ignorant therefore he saith yee know the word Where if it be asked how they should come to know the doctrine of the Gospel seeing the Apostles were not yet turned to the Gentiles and Peter was now sent extraordinarily to teach them concerning Christ which had bin in vaine if they knew the word before we must obserue that by the word here is not meant the word preached as in the former verse but as the word is different in the originall so also is the signification and betokeneth rather a thing done then a word vttered as Matth. 18.16 By the mouth of two or three witnesses shall euery word or fact be confirmed Luk. 2.15 Let vs goe to Bethlem and see this word that is this thing which the Lord hath brought to passe The plaine sence then is this Ye know the word that is the same of Christ which was quickly dispersed through all Iudaea in the mouthes of common men Which fame that they should not mistake him or themselues he describeth 1. by the place where it arose beginning in Galily 2. by the time when it most preuailed after the baptisme which Iohn preached which some expound thus after the baptisme of Christ by Iohn which he preached that is administred but the naturall sence is after the doctrine which Iohn preached concerning him for vsually in the new Testament by Iohns Baptisme especially which Iohn preached is meant all his doctrine and his whole Ministerie Matth. 21.25 The baptisme of Iohn whence was it that is the doctrine as the words after imply Why did yee not beleeue him and all men held Iohn for a Prophet Marke 1.4 Hee preached the baptisme of repentance vnto remission of sinnes that is the doctrine of repentance for 1. else were it improperly said to preach baptisme 2. Iohns doctrine was this repent for the kingdome of God is at hand Act. 18.25 Apollos knew onely the baptisme of Iohn that is his doctrine and therefore is it said in the next verse that Priscilla and Aquila tooke him home and shewed him the way of God more clearely And in Acts. 19.3.4 Into what were ye baptised that is into what doctrine were ye initiated and instructed they said into Iohns baptisme that is into Iohns doctrine the which interpretation notably freeth that hard text from the false collection of Anabaptists who thence would gather that those were by Paul rebaptised who were formerly baptised by Iohn but the difficultie will be remooued if the words of Paul be wisely distinguished from the words of the Euangelist and writer of that historie Iohn baptised saith Paul the baptisme of repentance that is taught the doctrine of repentance saying that they should beleeue which when they heard namely they which heard by Iohns ministerie they were baptized into the name of the Lord Iesus namly by Iohn not by Paul Then addeth the Euangelist vers 6. And Paul put his hands on them and the holy Ghost came on them and furnished them with such gifts as they by their owne confession ver 2. had not heard of before And thus according to the plaine sense of other Scriptures is that difficult place made verie plaine also But why is the ministerie and preaching of Iohn called his baptisme Answ. Because his doctrine was first of all sealed with the seale of baptisme in which regard as his person is called the Baptist so is his doctrine by the name of baptisme Quest. But why is this circumstance of place noted that this fame beganne in Galilie Answ. 1. To note the accomplishment of that prophesie in Isai. 9.1 which also was obserued by the Euangelist Matthew 4.14 2. To shewe that this fame was no bare or vngrounded rumor but raised vpon iust cause for Iesus was baptized by Iohn not farre from the borders of Galily about Enon Ioh. 3.23 And presently after he returned by vertue of the spirit and came into Galily preaching the gospel of the kingdome Mark 1.14 and made no ende till he had taught all their cities in all their synagogues Luk. 4.14 adde to his baptisme and doctrine that he wrought his first miracle of turning water into wine at Cana a towne of Galilie and that he called his disciples in Galilie all which beginnings must needes raise a rumor and fame of him which as Luke reporteth went through all the adiacent region round about 3. This circumstance notably befitteth this argument to prooue him Lord of all both Iewes and Gentiles because he begunne and was so famous in Galily of the Gentiles Quest. But was not Christ sent to the lost sheep of the house of Israel did he not come to his owne how then did he beginne his ministerie in Galilie of the Gentiles Ans. Galilie of the Gentiles is so called not because it was not in Iudea but 1. to distinguish it from an other Galilie which was also in Iudea and called Galilaea inferior in the tribe of Zabulon where Nazaret was scituate But this was called Galilaea superior or Gentium in the tribe of Nephtali not farre from Capernaum 2. Because there were twentie cities in Galilie giuen by Salomon to Hyram a Gentile 1. kin 9.11 3. because beeing in the extremitie of Palestina neare the sea and not farre from Tyrus and Sidon they were euer mixt with many Gentiles that were forreyners besides that they were so seated within that countrie in Salomons time as they could neuer after be remooued 4. M. Iunius thinketh it to be so called not only because of the abundance of Gentiles there but also because it was a most populous countrie full of
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
it neither distrust his power and grace when we are in the deepest of our distresse 5. That seeing it was his pleasure to submit himselfe to the lowest estate of humiliation before his exaltation we might also with more cheerefulnesse content our selues to suffer euen any abasement with him and for him before wee looke to raigne with him The words of the verse containe two things 1. The assertion of Christ his resurrection Him God raised vp the third day 2. The manifestation or euidence of it and caused that he was openly shewed The former part is laid downe in fowre distinct points 1. the person raised him 2. the person raising him God 3. the action it selfe raised 4. the time when the third day First the person raised is Christ where first it will be demanded how Christ can be said to be raised seeing he consisted of a diuine and a humane nature whereof the first could neither fall nor rise and for the second that also consisted of soule and bodie the former of which beeing the principall part died not but was in paradise Seeing then neither the deitie nor the soule of his humanitie nor his person did rise but only his bodie how can Christ be said to be raised Ans In sundry other places of Scripture besides this we meet with such synechdochicall phrases and formes of speach wherein somewhat is attributed to the whole which is proper but to one part and that ascribed to the whole person which belongeth but to one nature which commeth to passe by reason of that strait and personall vnion of the two natures in Christ. Thus we read that God purchased his Church by his owne blood and that the Lord of glorie was crucified of the sonnes beeing in heauen and in earth at one time of Christs beeing before Abraham was of his beeing omnipotent c. All which are spoken of the whole person but properly are to be referred to the seuerall natures to which they doe agree Thus the Apostles sometimes expound them and teach vs so to doe 1. Pet. 3.18 Christ was mortified according to the flesh and quickned according to the spirit 2. Cor. 13.4 Hee died according to the infirmitie of his flesh and was quickned according to the power of God and to helpe our conceit herein serueth that schoole distinction which saith that whole Christ is said to doe this or that which the whole of Christ did not yea our owne common forme of speach saith a man is dead whose soule liueth and a man is a sleepe when his bodie only sleepeth 2. We haue hence to note that the same bodie was raised which had beene laid downe in the graue and no imaginarie bodie neither any other bodie for it for neuer was any other laid there before Of all which himselfe against all Heretikes giueth sufficient euidence as in the manifestation following remaineth to be cleared 3. That this person raised was not a priuate person but the same who had as a publicke person beene abused accused condemned and executed and now as a publike person also raised from the dead in whom all his Church and euery member of it rose againe for whosoeuer haue interest in his death haue their part also in this resurrection 4. Here is a further thing in this person to be noted then euer was in any the first Adam was a roote also and a publike person when hee sinned hee sinned for himselfe and vs and hauing sinned and we in him hee died away and left vs in that sinne and beeing dead we heare no more of him and the Scriptures though they record at large the histories of the holiest men that haue liued yet when once they come to this that such or such a man died we heare no more of him but with Christ it is not so who was not only as another Sampson who bewraied the greatest power in his death but herein vnmatcheable and pearlesse that hee did greater things after his death then euer hee did in all his life insomuch as Augustine was wont to say that the faith of Christians was Christs resurrection We must not then content our selues with common people that Christ is dead for all and no more but fasten our eyes vpon his resurrection so much the more diligently by how much it is easier to beleeue that hee was dead then that hee rose againe And what other thing can more fitly be collected from that practise of all the Euangelists who in other things while some of them omit one historie some another or else some of them breifly point at and lightly touch and passe ouer some other histories all of them set themselues of purpose to be copious and large in this of Christs resurrection that the faith of beleeuers might be firmely grounded herein and the rather because no benefite of his resurrection none of his death and without the certaine apprehension hereof all preaching and hearing and faith were in vaine and we our selues were yet in our sinnes To which Apostolicall practise this of our Apostle is not vnsutable in this place in hand who while hee almost in one word maketh mention of the death of Christ hee at large prosecuteth and prooueth the truth of his resurrection The second point is to consider the person that raised Christ. Him God raised that is God the Father Act. 2.24 And haue crucified and slaine whom God hath raised and 3.15 Yee haue killed the Lord of life whom God hath raised from the dead More plainely is this worke attributed to the mightie power of the Father of glorie working in Christ and raising him from the dead Eph. 1.17.20 and to him at whose right hand hee sitteth so Rom. 4.24 We beleeue in him which raised our Lord Iesus Christ from the dead Obiect But Christ raised himselfe Ioh. 2.19 Destroie this Temple and in three daies I will raise it againe and hereby was hee mightily declared to be the Sonne of God by raising himselfe from the dead Rom. 1.14 In like manner is this resurrection of his ascribed to the holy Ghost Rom. 8.11 If the spirit of him which raised vp Christ c. therefore the Father raised him not Answ. Here is no contrarietie the Father raised him and hee raised himselfe For 1. there is but one deitie of the Father Sonne and holy Ghost which is the common foundation of all their actions 2. There is but one power common to them all three and this is the power that Christ challengeth he hath to lay downe his life and take it vp againe 3. There is but one common act in them all three for the putting out of this power vnto any externall action without themselues of which Christ speaking Ioh. 5.19 saith whatsoeuer the Father doth the same things doth the Sonne also In these respects holdeth the speach of the Apostle These three are one that is these three 1. in the true and reall distinction of their
hee that receiueth them receiueth him hee that refuseth them refuseth him hee by his seruants entreateth men to be reconciled by them hee bindeth and looseth saueth and destroieth Secondly for the necessitie of this ordinance can any denie it who seeth the Sonne of God so carefull before his death after his resurrection and ascension also into heauen to furnish and fit with an extraordinarie measure of the spirit Apostles and Apostolike men for the founding of the Church of the new Testament and not only so but now sitting in his glorie at the right hand of his Father is mindfull of his promise and is with his Church to raise vp successiuely faithfull Pastors and teachers gracing them with varietie of excellent gifts and blessing those gifts for the building vp and repairing of his bodie and the gathering of the Saints of whom as of liuing stones is reared a spirituall house or temple fit for his owne vse But because most men are willingly ignorant of this necessitie of preaching I will a little inlarge it by some reasons 1. Consider the condition of those that are vnconuerted and it will appeare necessarie for them No man was euer saued while he was in his naturall blindnesse no vnbeleeuer could euer get within the gates of the holy Citie no hard hearted or impenitent person could euer so remaining see the life of God Neither was euer any man ordinarily drawne out of this fearefull estate of damnation but by the word of God preached which is the light to the blind eyes the ground of faith for how can they beleeue except they heare and the hammer of the Lord to breake asunder the hardest stones in mens hearts Who were euer begotten to God without this immortall seede and these spirituall Fathers who euer became liuing stones in the building without the hewing and polishing of Gods builders what harvest was euer brought into God without these labourers what soule was euer pulled out of the kingdome of darkenesse and brought to be a member of Gods kingdome but by this meanes The word in this ordinance is called the Gospel of the kingdome of God that is whereby men attaine both the parts of Gods kingdome both that of grace here in this life and that of glorie in the life to come from which effects it is called 1. the word of grace Act. 20.32 2. the Gospell of glorie 1. Tim. 1.11 also the word of reconciliation because hereby sinners are reconciled to God the word of life because it quickneth the dead in sinne the Gospel of peace because it alone pacifieth the conscience and setleth it in the peace of God to conclude The good word because it onely reuealeth Christ who procureth all good vnto beleeuers Who seeth not then the necessitie of preaching seeing none are added to the Church without it Act. 2.41 no spirituall life can be preserued without this feeding Act. 20. no Saints are gathered nor no bodie of Christ built vp without Pastors and Teachers Ephes. 4.11 12. And it pleased not God by any other meanes but by the foolishnesse of preaching to saue such as beleeue Secondly if we consider those that are called to knowledge and faith it will appeare also a most necessarie ordinance in regard of them For 1. seeing a man cannot safely and comfortably passe through any part of the day without the light strength and comfort of the Scriptures it pleased the Lord to set vp this publike ministerie in his Church that euen beleeuers themselues by hearing the Scriptures daily explained obscure places opened by those which are clearer and figuratiue speaches cleared by the proper might attaine not onely to a clearer vnderstanding of the Scriptures but also to haue them printed in their minds and memories so as they might be able to drawe them into continuall vse 2. Euen the best haue nature in them and their daily faylings and without daily repaire growe weake in faith wearie of wel-doing and vnfruitfull in the worke of the Lord. And therefore though they should not need to come to increase their knowledge yet haue they neede to heare their faults controlled to be provoked vnto dutie to be confirmed in their obedience to be strengthened in their faith reformed in their liues comforted in their troubles and spurred to bring every thing to vse and practise and therefore the best may be still disciples and learners in the schoole of Christ. 3. The agreement fellowship of the members of the Church is excellently hereby maintained and preserued not onely by communication of gitfs and graces while some teach and some learne but also while it is a meane to hold them all of a minde whereas without this publike ministerie if euery one were left to his priuate sense and reading it could not but breed corrupt and priuate opinions to the dissoluing of mindes and affections And this special benefit of this publike ordinance the Apostle aimed at Eph. 4.13 Till we all meete together in the vnitie of the faith and knowledge of the sonne of God vnto a perfect man implying that the scope of the ministerie is to bring and preserue all the members of the Church in this vnitie of faith and knowledg which in this world it cannot doe but so soone as it hath done this it selfe shall cease namely in the life to come He must needes be wilfully blind that espieth not very great necessitie of the word preached for the strengthning of those ioynts and bands whereby beleeuers are knit both vnto the head as also vnto the members Thirdly the necessitie of this ordinance appeareth in that the deuil and wicked of the world haue euer resisted it aboue all other as beeing the greatest enemie vnto his kingdome which maketh him fall downe like lightening in the hearts of men Hence is it that he stirreth vp Iannes and Iambres and all the rable of Egypts inchanters against Moses and setteth all his power against him to prooue him a counterfait Hence is it that hee will not want a Pashur to smite Ieremie nor an Amaziah to doe as much to Amos. Hence raised he vp many armyes against Paul Elymas Alexander Hymeneus and Philetus Diotrephes and Demas and from his mouth he casts out floods of reproachfull and virulent slanders against him that he is a pestilent and seditious fellow that hee speaketh against the law and against the Temple away with such a fellow it is not fit that he shoul◠liue And hath the deuill growne any whit more calme or can hee digest Pauls preaching better since Pauls time no sure he is no changling except because his time is shorter his malice be strōger and more raging I wish Gods faithfull ministers euerie where found it otherwise But to omit other proofes obserue generally the voice of the multitude Where there is no preacher but some poore creature to serue as they say or starue them rather it is wonderfull how well people thinke themselues
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
the naturalnesse and soundnesse of it may be discerned of such as are willing to try the same The third marke or note of true iustifying faith is by the attendants and companions of it for this beeing as Queene among the vertues goeth not alone but with all the traine of vertues as hand maids attending vpon her The cheife of them are these fowre 1. A true knowledge of the word of God acknowledging it in part and in whole to be the truth of God and that himselfe is straitly bound to beleeue and embrace the same and that he hath a speciall part in the promise of grace and life by Christ in which grace he resteth himselfe daily growing vp in the certaintie and assurance of his salvation 2. A sound ioy of the heart which the Apostle Peter calleth vnspeakeable and glorious breaking out into thankefull praises in that the Lord hath begunne his happinesse by making Christ his wisedome righteousnesse sanctification and redemption The poore blind and lame persons of whom wee reade in the Gospel neuer leaped more ioyfully when they had met with Christ and had their eyes opened and their limbs restored by him theÌ„ he that hath met with him receiued him into his heart to enlighten him to quicken him and to heale him of all his infirmities How gladly did Zacheus receiue Christ with what ioy of heart findeth any man the hidden pearle how did the Enuch converted goe away reioycing And all this is because they can valew such a commoditie as this is which they see God hath made their owne for if they either knew it not or not to bee theirs they could not thus ioy in it 3. Christian hope is another handmaid of faith for so the Apoâ—stle teacheth Rom. 5.2 beeing iustified by faith wee haue peace c. we reioyce vnder the hope of the glorie of God For this is the speciall worke of hope to wait for and reioyce in the expectation of the glorious appearing of the Lord Iesus And hence is it that whereas vnbeleeuers are glewed to the earth and cannot thinke of heauen but either with sorrowe or a formall and false ioy and what meruaile is it that those who haue no better should set their hearts vpon the worse beleeuers haue preserued in them a willingnes to leaue this world and to be with Christ which is best of all yea so sweete is their present tast of Christ through faith and hope that they are vnquiet till they bee filled with the fruition of his fullnesse being often in his absence sicke of loue and pine away till they bee with him whom their soule loueth 4. An assured trust relying vpon God beleeuing his word of promise to raise and feede the heart of threatning to shake it and cast it downe and submitting it selfe to the counsell and good pleasure of God because his faith hath let him see the truth the wisedome the equitie and righteousnesse of all these Such a mans heart setteth nothing aboue God in prosperitie it distrusteth not but hath God for his God in aduersitie it endeauoureth in all things to walke with God it is a sweete vsher and disposer of the whole life so as it is most obedient to the word and most full of comfort and sweetnes to it selfe The fourth marke or note of true faith is taken from the infallible fruits and effects of it which are many I will onely note fowre of the principall First it frameth and fitteth the owne habitation it purifieth the heart it suffereth not vncleane thoughts vnlawfull lusts or wandring motions to harbour there it guideth the affections of loue hatred ioy sorrowe and the rest that a man loue nothing more or so much as God and his image he hateth not mens persons but their sinnes no mans sinne so much as his owne he reioyceth in nothing so much as in doing the will of God this is as his meat and drinke he sorroweh for nothing in the world so much as for offending so good and patient a God This pure heart also guideth the words with wisedome and maketh it his chiefe studie how to preserue with faith good conscience in euery thing Secondly faith worketh by loue Gal. 5.6 both towards God and towards man towards him that begate and him that is begotten yea and him that is yet not begotten This loue of God expresseth it selfe 1. in much thankefulnesse vnto him who hath loued vs first who hath giuen so much euen his Sonne and all things with him pertaining to life and godlinesse who hath forgiuen vs so much and to whom many sinnes are forgiuen they must loue much who hath done so great things for vs by becomming our portion our treasure and our cheife good 2. In shame for our vnkindnesse vnto him both before and euen since we knewe this his loue in Christ and haue beene acquainted with his wayes taking vp with shame in our faces sorrowe into our hearts for the sinnes of our youth and of our age against the lawe the rule of righteousnesse but especially against the glorious Gospel which of all other are least obserued 3. In desire of that blessed fellowship of his when and where we may neuer sinne against him any more accounting one day within his holy of holies better then a thousand besides and much more to be euer with the Lord and to enioy the pleasures at his right hand for euermore to be at home with him and sit downe with Abraham Isaac and Iacob yea with Iesus Christ himselfe should make vs grone in our soules and say with Dauid Oh when shall I appeare in this thy presence The Spirit saith come and the Spouse saith come Euen so come Lord Iesus come quickly The loue of men by which faith worketh discouereth it selfe not only in iust dealing with them as we would be dealt by which many ciuill men endued only with ciuill righteousnesse haue excelled in nor only in mercifull distribution of outward comforts for the releeuing of the bodies of our brethren yea and of our enemies which hardlier goeth downe with the vnconuerted then the former but also in shewing most loue vnto their soules in helping forward their conversion and saluation For so soone as any man is conuerted hee will strengthen the brethren Faith wheresoeuer it liueth it loueth and loue beeing an hand giuing out mooueth men conuerted to counsell exhort rebuke admonish comfort pray and waite when God will giue vnto others the grace of repentance As soone as Andrew was called hee bringeth his brother Simon to Christ. No sooner had Christ found Phillip but Phillip finding Nathaniel hee bringeth him to Christ. The woman at the well no sooner heareth that Christ was the Messiah but shee bringeth all the citie In finding this treasure the Christian cannot hide his ioy neither can any mans ioy be so full vnlesse hee with others reioyce together For it is not here as in earthly things which the more
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
world doe thus disquiet themselues who make their liues more vncomfortable then they need I answer this is indeed one of Satans greatest bolds but such a snare as God leadeth his children out of in safetie whome he teacheth that it is their happinesse to goe to heauen though alone rather then to hell with companie Marie will sit her downe though alone at Christs feete if shee cannot get her sisters companie shee knoweth it is the good part that shall neuer be taken from her And for those especially if they be Ministers who should most aduance this care but disgrace it as a needlesse vexation of the spirit let them know that the Lord Iesus was of another mind who pronounced blessednesse on those that mourne now and promised that they should be comforted and farre are they from the guidance of that spirit who hath taught vs that of all sacrifices none is comparable to that of a broken spirit and contrite heart which the Lord neuer despiseth IV. Now follow the helpes to the obtaining of remission of sins As 1. thou must become a member of the Church Isa. 33.24 The people that dwell there shall haue their sinnes forgiuen And Chap. 62.12 They shall call them the holy people the redeemed of the Lord. Now to know a mans selfe a true member of the Church the Prophet Dauid giueth two infallible notes Psal. 15.2 The former in regard of God to walke vprightly and sincerely as in Gods presence and vnder his eye and the latter in regard of men to exercise righteousnesse both in word and deed 2. Consider seriously of the nature of sinne how odious it is in it selfe how vile it maketh thy selfe in the sight of God how it keepeth away all good things how it procureth al euill how proaâ—e thy selfe art vnto it yea euen after grace receiued this will bring thee to the iudging and accusing of thy selfe to the confession and forsaking of thy sinne which is the high-way to find mercie Prov. 28.13 for the former Psal. 32. I said I will confesse my sinne and thou forgauest mee the iniquitie of my sinne And for the latter it is plainely implied in Christs reason Ioh. 5.14 Goe thy waies now thou art whole but sinne no more least a worse thing follow The fellon that hath beene in prison endured the miserie of his yrons hath beene condemned and with the rope about his necke in feare of present death if he haue escaped hee will take heed of comming into the like miserie againe and he that hath found this grace in truth cannot by turning againe to his sinne turne it vnto wantonnesse 3. Carefully vse the meanes which the wisedome of God hath left to beleeuers for the attaining and assuring of this grace of remission As namely 1. the Ministerie of the word which in the right vse of it is the ministrie of reconciliation in which the Lord offreth conditions of peace remission of sinnes and life euerlasting 2. As also of the holy Sacraments which are the seales of remission of sinnes to all beleeuers worthily receiuing the same Matth. 26.28 and 3. another speciall meanes is feruent prayer for pardon of sinne aboue all things in the world Drowsie Protestants esteemeth slightly of pardon of sinne euen as they doe of sinne it selfe which they thinke easily blowne off with a Lord haue mercie But the tender and distressed conscience that seeth and combateth with the danger sueth for pardon as one that would speed A poore fellon on the gallows readie to be turned off would thinke a pardon the welcomest thing in all the world but the hardnesse and drowsinesse of mens hearts euery where argue that they be a verie few that find this rare grace vnlesse we will say that the greatest blessednesse that liuing man is capable of can be giuen to him that sleepeth on both sides that neuer thinketh of it and neuer maketh means after it V. The companions of remission of sinnes whereby it may easily be discerned are fiue 1. The daily exercise of true repentance in all the parts of it as First in iudging ones selfe for sinne past and present and this was apparent in Paul himselfe who looking backe to his former estate reckoned himselfe a captaine sinner and the chiefe of all sinners he saw in himselfe many sinnes and great sinnes which needed great mercie and much forgiuenesse the which one consideration kept him vnder continually and fostered in him the grace of humilitie when as otherwise through his aboundance of gifts and revelations he might haue exalted himselfe out of measure Secondly in watchfulnes and feare of sinne in time to come according to our Sauiours holy counsell Thou art now made whole goe thy way and sinne no more Thirdly in daily purging and clensing from knowne and secret corruptions many are the places wherein the pardoning and purging of sinnes are ioyned as inseparable Ier. 33.8 I will cleanse all their iniquitie yea I will pardon all their iniquities whereby they haue sinned against mee 1. Ioh. 1.9 If we confesse our sinnes faithfull is he to forgiue vs our sinnes and to cleanse vs from all our vnrighteousnesse This was the summe of the baptisme that is the doctrine which Iohn preached euen amendement of life for the remission of sinnes neuer hope of remission vnlesse thou hungrest after this grace of repentance for the Lord will not be mercifull to that man that blesseth himselfe in his sinnes but if the wicked returne from his sinnes he shall liue and not die Ezech. 18.21 2. The second companion is gladnesse and cheerefulnesse of heart yea an vnspeakeable ioy that the Lord hath done so great things for his soule and made him so happie as to bring him from such extremitie of miserie to partake in the wisedome righteousnesse holinesse and redemption of Christ for can a man haue a gift bestowed vpon him of more price and vse then all the kingdomes of the world and neuer find his heart made glad in it or is it possible that he that findeth the pearle can goe away without ioy The Eunuch beeing conuerted went away reioycing and if euery beleeuer must reioyce in another mans conversion much more must he in his owne The third is loue and thankfulnesse to God which are enforced by this excellent grace Luk. 7.47 The poore woman that stood weeping behind Christ loued much because much was forgiuen her Psal. 116.1 I loue the Lord because hee hath heard my voice and wherein the Lord had thus gratiously dealt with him the whole Psalme teacheth especially vers 8. Because thou hast deliuered my soule from death mine eyes from teares my feete from falling Now if Dauid for a temporall deliuerance from Saul in the wildernesse did thus prouoke his heart to the loue of God how should the consideration of our spirituall deliuerance from sinne death and all hellish powers blow vp these heauenly sparkles in vs And what can so liberall a loue beget in a
wayes Gen. 12.3 Act. 3.24 Christ fiâ—st prâ—ached to Israel why Rom. 3.2 Rom 9.5 Act. 13.46 Observ. 1. Diuinitie of Scripture prooued Gal 3.8 Isay. 44.28 1. King 13.2 Ioh. 〈◊〉 in anno praedicto Observ. 2. Our religion is the oldest religion Poperie but a noueltie Obser. 3. But one way to saluation Hebr. 13. â— Heb. 11.7 Bagnal Adon. Christ Lord of his church Reas. 1. Cor. 6.20 Phil. 2.7 Obser. 1. A man hath Christ his Lord by 4. things 1. Pet. â— 13 Make account to be counteable of all to this Lord of all To this Lord only must be giuen absolute obedience The will of Christ reduced to 3. heads Rom. 14.7 Christ beeing our Lord no other Lord can lay claime vnto vs. Observ. 3. Al beleeuers are fellow seruants to this Lord. Nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ministerie of Iohn called his Baptisme Why. Galilaea gentium vel populoruâ— Why Christ begunne his ministerie in Galilie Reas 3. Permixâ—um à Iudaeis Gentibus inhabitata fuit Chem. Har. 3â— c. Deut. 9.4 Ephes. 6 15. Heb. 6.5 Tit. 2.8 Christ called Iesus of Nazaret although he was not borne there â—hy Matth. â— 22 no ser. Iun. paral l. 1. par 8 analis in nuÌ„b 6.1 not ser. Zach. 4.10 Ioh. 1.47 Heb. 5.5 Christ expected his Fathers calling and therefore must his ministers much more Anointing what it signified God neuer calleth any man to any place but he furnisheth him wiâ—h gifts fit fâ—r it Difference betweene Christs anointing and all other mens Ioh. 3.34 Psal. 45. Colos. 2.10 None can be capable of the office of a redeemer or Mediator but Christ because non was so anointed as hee Heb. 8.6 Heb. 7.26 25. Heb. 12.25 Ioh. 6.68 Euery Christian must partake of Christ his anointing Ioel. 2.28 Christus â—otus vel Christus mysticus Euerie Christian must be a King And a Priest Rom. 6.13 Reu. 5.8 And a Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Note Christ went about doing good in dispersing euerie where most holy doctrine Eph. 4. Matth. 18.3 Matth. 12 50. Ioh. 16. 10. Luk. 4.29 Cant 5 10. Vse of Christs miracles threefold Ioh. 3.2 Difference betweene the miraclâ—s of Christ of the Prophets and Apostles 2. Kin. 12.13 Iosh. 3.13 Ioh. 4.48 42. Difference of the miracles of the Apostles and wonders wrought by the helpe of Satan 2. Thes. 2. Exod 7.22 and 8 7. Vel ludâ—ficatio sensus vel occultaâ—am naturalium caâ—sarum câ—niunctio Exod 8.17 Christs life was not monasticall but â—e conversed with men to doe good vnto them Deut. 18.25 Read Ioh. 12.37.38 The ancient doctrine of the Church needeth no new miracles to confirme it Christians must imitâ—tâ— Christ in doing good 2. Cor. 8.3 Reasons Hebr. 13. Gal. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Varro Heb. 1.14 Many were bodily possâ—ssed with Deuils in Christs time Reasons why God suffereth Satan to possesse 〈◊〉 bodies 4. Rom. 16. 1. Sam. 1â— 18 VVhy we read of so many possessed in Christs time aboue all former times Satans tyrannie against those hee possesseth discouereth it selfe fiue waies Matth. 8.28 Why the Lord sâ—â—fereth Satan not onely to possesse his creature but thus to tyrannize ouer it Reas 4. Maâ— 1.27 More fearefull is the tyrannie which Satan exerciseth ouer the soules of men 2. Tim. 2.26 Numbers of men convinced to be spiritually possessed by sundrie instances Mark 5.7 Luk. 8.28 Act. 16.17 1. Sam. 24.17.18 Luk. 9. How God was with his Sonne and how with his seruants 1. Tim. 3.26 Christ powerfully treadeth Satan vnder his feete Mark 9.25 Mark 1.25 Mark 5 6. How the power of Christ foyleth Satan for vs. Mat 8.16 17. Col. 2.22 Christ onely by his proper power casteth out deuills In all thy spirituall captiuitie repaire vnto Christ. Matth. 8.2 In cases of sorcerie and bodily oppressions by Satan what to doe The superstitious sorcerie of such as attempt by amulets and words to driue away deuils and diseases Popish charming Against such as leaue him with whom God is and runne to the witch with whom the deuill is Deut. 18.10 Levit. 19.31 Levit. 20.6 Augustine Why God permitteth a power of curing to them of whom we may not seeke cure Deut. 13.3 The comfort of thâ— church is that Christ is â—â—â—onger theÌ„ all Ioh. 10. How the Lord of life could be subdued vnder death 1. Pet. 3.18 VVhy wicked men preuaile against Christ who had vanquished the dâ—â—ils themselues How it standeth with Gods iustice to punish the innocent and let the guilty goe free The iustice of God doth more appeare in Christ his passion then if all the world had been damned How the Iewes are said to put Christ to death though they had no power to doe it Lowest degrees of murther condemned 1. Ioh. 3.15 Matth. 5.22 As great a sinne to sin by others as by our selues 1. King 21.9 2. Sam. 11.15 12.9 Communiâ—aâ—ion in 〈…〉 waies Horrible ingraâ—itude of the Iewes noted Ioh 31.35 2. Sam. â— 35 The malice of the wicked against Christ his members is neuer without matter to worke vpon 1. Pet 3.17 4.16 Why Christ wâ—s â—ather to die on the crosse then by any other death Col. 2.14 Christ reputed an arch traytor in his life and death The most vgly visage of sinne that can be 1. Cor. 2.2 More power in Christs death then in the liues of all men and Angels 1. Pet. 2.24 Coloss 2.14 Ephes. 2 1â— Christs humiliation must humble Christians and how it doth so Zach. 12.10 Act. â— 37 Christ his abasement is the advancement of euery Christian â—om 6.6 How Christ his crucifyâ—ng crucifieth the lusts of Christians Many will not endure to haue their lusts pricked in the ministerie and much lesse crucified Gal. 3.1 No meruaile seeing the Papists shut out the preaching of Christ crucified that they must see him in crucifixes and such Idolotrous representations Christ submitted to the lowest estate of death why How Christ can be said to rise seeing neither his diety nor the soule of his humanity arose Act. 20.28 1. Cor. 2.8 Ioh. 3.18 Ioh. 8.58 Totus Christus non totum Christi Contra. â—aust lib. 16. 1. Cor. 15.17.18 Opera ad extra comâ—â—nia tribus personis â— Ioh. 5 7. Rom. 1.4 Vbi reâ—urrectio non passiue sed actiue accipitur cum sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dâ—â—tatis Christs deity cleared by his glorious resurrection It was necessarie that Christ should 〈◊〉 againe reaâ—onâ— Luk. 24.26 1. Pet. 1.11 Leuit 16.5 Neither the person of Christ nor any of his offices could sâ—â—fer him to abide long vndâ—r death Ioh. 17.1 1 Not his kingly Luk. â— 33 2 Not his Priestly office Psal. 110.4 Heb. 7.23 ver 16. 7.25 By dying Christ offereth and by rising he applieth his sacrifice to the conscience of beleeuers Rev. 13. â— Nor his Propheticall Eph. 4.13 Ioh. 10.28 Christus gloriam corpori suo dedit naâ—uram non abstulit Ioshuah a