THREE EXCELLENT POINTS OF CHRISTIAN DOCTRINE I. The Nativity of our Lord IESVS CHRIST II. His bitter sufferings for the sinnes of his people III. The fruites flowing therefrom to those that by Faith apprehend him ALL PROPHECIED BY ZACHARIAH in the 8. 9. and 10. Verses of the third Chapter of his Prophecie and explained in three Sermons preached at Edinburgh by Master PETER HEWAT being Minister there IOHN 5. 29. Search the Scriptures for they testifie of me 1 PET. 1. 10. 11. 10 Of which saluation the Prophets haue inquired and searched diligently who prophecied of the grace that should come vnto you 11 Searching what or what manner of time the Spirit of Christ which was to come did signifie When it testified before hand the suffering of Christ and the glory that should follow EDINBVRGH Printed by ANDRO HART Anno 1621. TO THE RIGHT HONORABLE DAVID AIKINHEID LORD Provest And to the right Worshipfull Robert Dowgall Iohn Maknaght William Dick and Henry Morison Baillies Iohn Byres Deane of Gild Peter Somervell Thesaurer and to the remnant of the Councill representing the body of the good Town of EDINBVRGH COmfortable and powerfull is that confirmation to our faith in the Messias which is drawne from ancient Scripture when wee see that all which was fore shadowed in the Law and fore-spoken by the Prophets hath the due and full accomplishment in our Lord Iesus Christ. Who being God manifested in the flesh was in the fulnes of time for the sinnes of his people crucified at Ierusalem And thereafter declared to be the Sonne of God with power according to the Spirit of holines by the resurrection from the dead To this end it is that the Lord Iesus himselfe biddeth vs search the Scriptures for they testifie of him He meaneth there of ancient Scripture wherof there is no part which beareth not cleare and evident testimony of him To Adam hee was promised Noah made petition for his sonne Iaphet that he might be perswaded to come to the tents of Sem that is to the Church and family of the Messias Abraham saw his day and reioyced in it Isaac was a speciall type of him who as he was the sonne of laughter and gladnes so Iesus Christ was the ioy of the sonnes of men And as he bare on his shoulders the timber wherewith he should haue bene burnt in a sacrifice So Iesus Christ bare on his back the Crosse whereupon he was crucified Iacob spake notably of him and from his seed the Scepter did not depart till he came in the flesh Moses prayed to send him who was to be sent Iehoshua hath but the name of a Saviour in type who fighting the Lords battels and leading the people through Iordan to the promised Land resembleth our strong and mighty Chiftan that Lyon of the tribe of Iuda who subdueth his enemies leadeth captivity captiue and carrieth his people through the raging and swelling Iordan of the troubles of this life to that promised rest All the refreshment which the people had vnder Iudges fighting for them and rescuing them from their oppressours was but a shadow and a glasse to looke vnto that rest which is to be found vnder the Messias who putteth his people in such safetie that the red Dragon with his power cannot come neere to pursue The holy line is kept and closeth the booke of Ruth with Dauid the sonne of Iesse for no other purpose but to point at the Messias the Son of Dauid according to the flesh Samuel by the direction of God anointed Dauid to be King who was the type of Iesus Christ in his actions and sufferingt But the seruant of Iesus Christ as he is the Messias And therefore he acknowledgeth him to be his Lord. He is called the sweet singer of Israel And they who will looke earnestly to his Psalmes shall find how secretly he tuneth his harpe and how heauenly and melodious his song is when he singeth of the Messias to come his kingdome his subiests and the great benefit which his people inioy vnder him The Queen of Seba came to visit Salomon the son of Dauid to see the ordor of his house and found her sight aboue the report But behold Iesus Christ greater then Salomon Ezra writing the history of seuen of Daniel his weekes which make fourty nine yeares is leading the people to look to the end when shall come the holy One who shall make an end of sin and finish transgression to make reconciliation for iniquity and to bring an euerlasting righteonsnes Nehemiah goeth on in the same course writing the history of seuenty yeares In the eighteen yeares history of Esther is it not remarkable to this pùrpose that while as the sword was aboue the heads of the people of God ready drawne as it were to cut off their memory Esther is raised vp as a comfortable instrument of their deliuery So when the sword of Gods vengeance was drawne to cut off the whole race of Adam with an euerlasting destruction in commeth Iesus Christ not looked for of Angels nor expected of man who setteth his people at freedome and deliuereth them who were subiect to that feare Iob was afflicted many wayes in his goods in his children in his wife in his body in his conscience yet is his head holden vp and he kept from despair by the faith which he hath in the Messias still hoping with the eyes of his soule body both to see his Redeemer When the Prophets come in is not this the summe of all their Prophecy He that readeth Esay may read in him all the points of the Evangell of Iesus Christ. Euery one of the succeeding Prophets holding fast the same point And the nerer they draw to the time of the rising of that bright Star the more clearly they spoke of him So that the last of the Prophets being Malachie his last breath is of Iohn the Baptist the forerunner of Iesus Christ. And so Christ himselfe telleth you that all the Prophets and the Law prophecied vnto Iohn and that by Elias of whom Malachie spoke is vnderstood Iohn When the Lord Iesus came himself all his actions and especially his sufferings were the accomplishment of Scripture which was written of old Vpon the mountaine of his transfiguration there is seen talking with him Moses and Elias to testifie the sweet concent and harmony betwixt him the Law and the Prophets And the subiect of their conference saith Luke was of his death which he should accomplish at Ierusalem After his resurrection in that powerfull Sermon of his which made the hearts of the hearers to burne within them Did he not begin at Moses and the Prophets and expound vnto them in all the Scriptures these things that were written concerning him it would take a long time and fill many pages to goe through all These few words to them that are wise in the
thy sinnes Secondly let thy Will Reason Iudgement and all be subiect to him Bring all captiue vnder his obedience Thirdly in the day of whatsoeuer griefe lay thy head in his bosome that is rest vpon him Is thy waters like the waters of Mara bitter heere a tree his crosse behold it not afarre off but take it and vse it Cast it in with thy trouble season it with the meditation of his suffering and thy waters shall become sweet vnto thee In speaking now of the Messias the Lord giueth vnto him two Names first he calleth him his Servant Secondly he calleth him the Branch The first Name the Name of a Servant is in divers places of Scripture giuen to the Messias Esay eleuenth Chapter 42. ver 51. Of which Name giuen to him there is sundry reasons First he is so called for his obedience done and performed to his Father In seruants obedience and sidelity is required The eyes of the seruants sayeth Dauid are toward their Masters to wait vpon their will and performe their Commandements No servant was ever found so faithfull and obedient to his Master As IESVS CHRIST this great Servant in the House of GOD was to his Father obedient he was euen vnto the death of the Crosse. The obedience of Isaac is commended that suffered himselfe without resistance to be bound of his Father But to IESVS CHRIST of whom Isaac was the Type there needes no bonds His Fathers will and pleasure was his meat and drinke he knowing that it was his Fathers will that he should die for the sinnes of his people most willingly he went to the Crosse and protested of his willingnes saying No man taketh my life from me but I lay it downe willingly Secondly he is called the Servant of God in regard of the assumption of the humane Nature in time albeit the Sonne of GOD from all eternity yet made the Servant of GOD in time because he was made man made of a woman and made vnder the Law Thirdly the Servant of GOD euen for the forme and shape of a Servant which he carried in the time of his exinanition and lurking of his Divinity of which Paul speaketh clearely in the second to the Philippians and 7. verse And himselfe sayeth Mathew 20 Chapter that he came not to be serued but to serue This style giuen to IESVS CHRIST would be considered of first for our consolation that we may safely with confidence commit our selues vnto him who for our cause hath vndertaken such seruice that althogh hee bee now glorious in the Heauens yet is not this a kinde of Service for vs That he interceedes for vs to whom we may boldlie approach hauing no need of the seruice and intercession of Saints Secondly it serues for example to vs that we should learne of Christ to serue to be faithfull to be obedient to submit our will to the Will of God to make his Word and not our affections the rule of our service And it is well said we are servants 1. By the right of creation are we not servants to him of whom we haue life and all things necessary Secondly we are seruants by right of redemption for we being captiue the Son of God hath redeemed vs not with the ransome of golde siluer or corruptible things but with his owne precious Blood Thirdly we are seruants by right of povertie Nothing broght we with vs in this World all that we haue is Gods Iacob vowed service to God if so be he would giue him food and raiment Fourthlie we are servants by right of infirmitie wee were not able to helpe our selues CHRIST is become our Counsellour hee hath learned vs what to doe he hath instructed vs in that which is meet for soule and bodie Let vs seek to serue and obey him The second name or title giuen to the Messias he is called the Branch He is so called hauing respect to the former Prophecies and promises that were made of him that it may be knowne he is no other but the same that was fore-prophecied and promised of before who was to spring and come of Dauid Ieremy 23 Thus is it said of him Behold the dayes come saith the Lord that I wil raise vnto Dauid a zealous Branch a King that shall reigne and prosper and shall execute Iustice and Iudgement vpon earth he shall saue Israel and shal be called the Lord our righteousnes The Prophet Esay in his 53 Chapter hath these words of him Hee shall grow vp as a tender plant and as a root out of a dry ground The meaning is When the family and House of Dauid is become so weake that it is as a dry stock when all appearance of springing or succession that way is gone then the Lord mindfull of his promise and able to performe that which he hath said makes of the same dry stock this Branch to spring and makes him as concerning the flesh comming of the Royall race the most comfortable King that euer the World saw But to consider a little of this word the Branch he is so called for these reasons First as a Branch is but a tender and fragill thing so was he borne in infirmity vnder great perill There was no place to lay him in but the Crib and there is he not free of danger but his life incontinent sought Secondly as somtime contrary our expectation of a dry stock or roote a branch will bud out that will flourish and be greene so did he contrary the expectation of man bud out of that dryed stock of the house of Dauid a green and a flourishing Branch Thirdly because in him as in a greene flourishing branch there doth flourish and spring the flowrs the fruits of al excellent vertues And this the Prophet Esay told of him in his eleuenth Chapter The Spirit of the Lord shall rest on him and it shall flourish this way The Spirit of wisedome the Spirit of vnderstanding the Spirit of counsell the Spirit of trueth the Spirit of peace and all such excellent vertues Fourthly because as a branch that hath life in it groweth and taketh increasse from day to day So this Branch comming foorth in the World Luke saith of him As he grew in stature so hee grew in wisdome and knowledge in grace with God and man Fiftly although he came out as a small Branch and was in the eyes of men of no reputation yet of a Branch is he become a great tree and wee as dry and withered branches are to be transplanted out of the old stock and by faith be ingraft in him from whom we draw spirituall life and nourishment So sayth he himselfe Iohn 15. I am the Vine and yee are the branches he that abides in me and I in him the same bringeth forth fruit In this stile giuen to
him and that the Lord bringeth him out as a Branch yee may learne that if yee looke to the manner of his springing if ye looke to his outward forme if ye consider the growth and incresse that he tooke if ye consider what he calleth vs to to be ingraft in him that we may be fruitfull in our soule then shall ye easily sea that his kingdome is not of this World Althogh he be the Heire of all and his Father hath said to him Aske of me and I will giue thee the ends and coastes of the earth for thine in heritance yea there is no creature can exeeme it selfe from his subiection Yet the kingdome that he came to administer heere is not earthly but spirituall the manner of administration is not earthly but spirituall the desires that hee would waken in his owne is not of earthly but of spirituall things The reward that he bringeth with him to his owne is not earthly nor of corrupted things but an incorruptible Crown of euerlasting glory which shall neuer fade away Vses to be made heereof are these 1. a foolish and fleshly conceit of the restitution of their earthly kingdomes blinded the eyes of the Iewes and made them mistake the Messias But now the mysterie of the kingdome being so clearely revealed our blindnesse must be farre beyond theirs if we should thinke that Christs comming is to establish an earthly or worldly Monarchie or to giue his seruants ouer Kings earthly and temporal jurisdiction Secondly althogh CHRIST ought to bee followed and waited vpon for bodily provision for the eyes of all things looke to him and it is he who satisfieth them yet that is not the chiefe thing which is to bee sought in him It is true that CHRIST allured many to follow after him by these temporall gifts some he fed and some he healed But the end was that from the earthly they should be led to the heauenly and bee mooued to seeke of him a better thing In the order of the petitions of that perfite forme of Prayer which hee hath giuen vs. Hee knowing that we are earthly yeeldeth as it were this farre vnto vs that the first petition for our selues is for our daylie bread but will not haue vs therewith to be content But remembring hee is a spirituall King seek the blessing of the Kingdome seek spirituall grace to thy soule And so he hath learned thee in the next place to say Lord forgiue me my sinnes Thirdly he being a spirituall King dispensing grace spirituall to his subiects Then comparison being made there is no choice but hee is more worthy to bee followed then any whatsoeuer Moyses was a Prince mighty in deed and in word worthy to be followed for in the following him the people were easily fed they neither tilled nor laboured but were fed with Manna but what was that Our Master CHRIST in his own words will tell you your fathers did eat Manna and they died But he giues vnto vs himselfe the Bread of Life of which who so eateth shall liue for euer Iacob the father of the Patriarches a great Prince So that the woman of Samaria speaking to IESVS CHRIST asketh the question Art thou greater then Iacob what did he he gaue vs this Well yes he is greater for I haue saith he water to giue of which who so drinketh shall not thirst againe Secondly this point would yet be further considered CHRIST the Branch for as heerein is set out the manner of his comming forth growth incresse and perfection So hath this beene also the manner of the beginning spreading and growing of his Kingdome vpon the face of the earth yea and in the hearts and soules of his own Hath he not out of a dry stock and of no appearances raised instruments that of smal beginnings haue brought his kingdome to a mighty growth And how from small beginnings the Evangell which may be called the Chariot of this King carying him to Nations and Countries hath gone thorow is more then evident And in the hearts of his people is not the first beginning of the kingdome of Heauen comparable to one graine of mustard seed but afterward groweth as it were to a great tree so fast rooted that the hand of the Deuill cannot pull it forth againe This is a point serving to these vses First think not that it is a kingdome that can be overturned or overthrown No althogh it were broght in appearance to a very stock yet a branch shall ay bud forth and flourish euen as of old he made the blood of the Martyrs the seed of the Church Secondly nourish in thy heart the small seeds of grace and they were al 's small as the smallest graine of faith of loue water thy heart now and then with the teares of repentance seeke from God the dew of Heauen the former and the latter raine and thou shalt finde thy smal beginnings shall come to a good perfection Thirdly seeing this King is so marvailous a worker that out of a dry stock he can make a flourishing branch to spring Let no greatnes of trouble or tentation make thee euer to despaire of him althogh thy eye can not perceiue by what meanes thy deliverance should come He can make a Whale wait vpon Ionas He can make a bush catch a Ram by the hornes in the day of Abrahams great perplexity He can open Hagars eyes in the wildernesse to see a fountaine of water when she had throwne away the child desparing of his life he that made his Son spring of a dry stock can make that same rock yeeld waters of consolation for thee His power is infinite he is able his wisdome is infinite hee can finde out meanes anow his love is infinite whereby he is exceeding willing to helpe all that seeke vnto him Al 's long as these pillars stand and they stand vnchangeable Let vs neuer giue ouer nor despaire but let vs vphold and vnderprop our faith in holy patience to await the time of Gods comfort and deliverance Fourthly this Branch is become a tree and in this tree we must be ingraft that is by faith we must be imped in him from whom drawing life it is known this way by our flourishing in all sort of Christian vertue Of this flourishing the Apostle Peter maketh mention in his first Epistle 1 chapter 5 verse Wherof it is evident that a Christian respecting all persons and in all estates bee in what condition he will his faith euer flourisheth and bringeth forth some fruit if he looke to God his faith flourisheth and bringeth forth godlines if he looke to himselfe either in prosperity or adversity his faith flourisheth in prosperity bringing forth temperance and in adversity bringing forth patience If he regard his neighbours they are either such as are more neerely conjoyned to him being of the same family of faith and