comfort I haue ouercome the world not the Deuil The Prince of this world is cast out not sinne not death both which are cast into the lake nor temptation not persecution for by Christ we are more then conquerers All these may molest vs but cannot hurt vs they may make warre vpon vs but we may plucke vp our hearts seeing we fight against conquered enemies and are through his strength that hath loued vs sure of victorie before we strike a blow Let not vs forget the consolation in that although our enemies may nible at our heeles yet the seed of the woman hath broken their heads for vs. Vers. 39. And we are witnesses of all things which he did in the land of Iudaea and in Ierusalem whom they slewe hanging him on a tree The Apostle hauing witnessed of such facts of Christ as testified him the great Prophet of his Church affirmeth in these words of himselfe and the rest of the Apostles that they were witnesses not onely of the things formerly vttered but of all things else not onely which Christ did in Iudea and Ierusalem but also which he suffered among them and so defendeth to lay downe his Priestly office in this verse and his kingly office in the next That the Apostles were such witnesses of all things which Christ did and suffered in Iudaea and Ierusalem will appeare to him that considereth that it was one of Christs first actions in his office after his baptisme to call his disciples who presently left all and followed him to the end that they might be oculate witnesses of his mightie workes of his life of his death and resurrection and that they might be ear-witnesses of all the gratious words which proceeded out of his mouth to which purpose he tooke them after a sort into his family that by their domesticall and familiar conuerse with him all the while he liued in the execution of his office they might be furnished to this testimonie hence is it that Iohn saith We sawe his glorie namely in his doctrine and workes and the things which we haue heard and seene declare we vnto you Many worthy points concerning this witnesse of the Apostles were here to be deliuered but that I referre them all to the 41. and 42. verses where we shall as fitly and more fully handle the same And now proceede to the matter witnessed namely the Priestly office of Christ in these words whom they slewe hanging him vpon a tree wherein are to be considered 1. The person that was put to death whom 2. the persons that put him to death they slew namely of Iudea and Ierusalem 3. the kind and manner of his death slewe hanging him on a tree 4. the vse of Christ his crucifying First the person that was put to death was Iesus Christ whom we haue heard to be Lord of all anointed with the holy Ghost and power to worke most powerfull miracles who went about doing good and neuer harm◠with whom God so was as he neuer was with any creature before nor euer shall be hereafter who subdued mightily the very deuills themselues with one word for all this hee was killed and slaine Quest. But how could the Lord of life be subdued of death yea he that did onely good and was with out all sinne which is the mother of death Ans. Christ the mediator must be considered in his two natures 1. the Godhead ◠the manhood and in that he died it was according to his manhood so Peter saith hee died according vnto his flesh for his bodie was dead being separated from his soule and his soule suffered the sorrowes of death But yet we must conceiue that he suffered not in such a manhood as was a naked and bare flesh such as ours but such as was inseparably vnited and knit to the godhead and therefore the Apostle saith that God shed his blood that is not the Godhead but such a person as is both God and man Secondly although he had no personall sinne to bring him to death yet had hee sinne imputed vnto him euen the sinnes of his whole Church which he willingly tooke vpon himselfe so as God reckoned with him not for the sinnes of one man but of all his Church and esteemed him as a captaine sinner till the price was paid and men reckoned him among sinners and esteemed him an arch-malefactor Quest. But doth not this crosse the power of Christ immediatly before mentioned whereby he controlled the deuils themselues that wicked men should thus farre preuaile against him Answ. No but it argueth a voluntarie laying downe of his power for the time of his suffring for at his apprehension he could haue commanded twelue legions of angels but that the Scriptures must be fulfilled yea and this laying aside of his power was the most powerful work that euer he wrought by which he more foyled and broke the deuills power and forces in men then euer by any shewing himselfe the true Sampson who more mightily preauailed against his enimies in his death thē in all his life Hence note 1. how Christs righteousnesse is witnessed hee went about doing good and ye◠hee is slaine and teacheth that Christ himselfe deserued not death but hee endured it for some other that had deserued it and indeed Christ died for vs and in our stead that we should not die Obiect But how could he beeing innocent suffer for vs sinners or how standeth it with equitie that God should punish the innocent and let the guiltie goe free Answ. We must consider Christ in his death not as a debter but as a surety or pledge betweene God and vs who hath vndertaken our whole debt and therefore he suffereth not as guiltie in himselfe but in the roome of vs that were guiltie now it standeth with the course of iustice to lay the debters action vpon the suretie beeing 1. willing 2. able to pay the debt as Christ was Secondly we may gather hence the hainousnesse and odiousnesse of our sinnes it was no trifle nor a matter of small desert that the Lord of glorie the onely sonne of God yea God himselfe must shed his blood for and yet what a small reckoning is made of foule and open sinnes Thirdly take notice also of the loue of God who to free vs would lay the chastisement of our peace vpon his deare sonne that so his iustice might be satisfied Obiect But how could his iustice be satisfied who was infinitely offended with such a finite short death as Christs was Answ. By reason of the dignitie of the person who suffered beeing God as well as man that suffering was in value eternall though not in duration or continuance Lastly we haue here the two natures of Christ liuely set before vs the one most powerfull and glorious in mightie miracles which forced legions of deuils to flie before it the other beaten downe with wrongs and iniuries euen to the death it selfe and it was meete that
the Apostle intending to prooue Christ to be the true Messias should mention both these natures which are absolutely necessarie to the Mediator the humanitie that it might suffer death and so satisfie in the same nature that had sinned and the dietie to overcome in suffering so to apply that satisfaction vnto beleeuers Secondly the persons that put Christ to death were the Iewes they of Iudaea and Ierusalem Obiect But the Iewes had no power to put him to death the scepter was gone from them and if the Scribes and Pharisies had had the power in their hands they would neuer haue suffered him aliue so long Besides the Iudge who was Pontius Pilat was the Romane Emperours deputie the souldiers his executioners were of the Romane band the manner of death also not Iewish but Romane why is it then said that the Iewes slew him and no mention made of the Romanes by whose authoritie he was put to death Answ. The Iewes are iustly charged with it because they were the cheife causes and abettors in all that violence which the Romans vsed against him They made way to this sentence and went as farre as they could they apprehended him they mocked him they charged him with blasphemie they raised false witnesse against him they beate him spate in his face they hoodwinke him and bad him prophecie who smote him finally they deliuered him to the Romane gouernour accuse him with matter of death falsly witnesse it against him mooued the people to aske Barrabas and cry crucifie him they are content that his blood be vpon them and their children as it is at this day and this is that which Pilate in his owne defence said vnto Christ Ioh 18.35 Am I a Iewe Thy owne countrymen and high Priests deliuered thee vnto me as if he had said I beare thee no hatred or displeasure I am no Iewe who best know what thou hast done beeing a Iewe also but thine owne nation deepely accuse thee vnto me Whence may be noted sundrie instructions First that the lower degrees of murther such as are enuie hatred and vncharitable proceedings are esteemed murther it selfe before God for the Iewes slew Christ in that they deliuered him of enuie to the Romans to be slâ—ine The law of God which condemneth the least iniurie against the person of our neighbour doth it in these words Thou shalt not kill The Apostle Iohn speaketh of a mentall murther Hee that hateth his brother is a manslayer hee hath secretly in his heart slaine him alreadie And yet how openly do men testifie the mallice of their hearts so farre as they dare by cursed reuiling and murthering speaches that they may shew themselues murtherers with witnesse but alas little know they what they doe for if the least and lowest degrees of prouoking and rancorous speaches as to call the brother foole deserue to be punished with hell fire what deserue those venemous and spightfull speaches which numbers without all conscience accustome their tongues vnto let such consider that the Apostle rangeth raylers in the ranke with adulterers buggerers and such beastly persons as shall neuer enter into the kingdome of God 1. Cor. 6. â—0 Others there are euen a generation of rough Ismaels men of a word and a blow whose fists are against euery man who in stead of seeking peace and pursuing it deuise how to quarrell and contend they care not with whom and this is counted courage and manhood but is indeed a satanicall practise and an high degree of murther which for the most part endeth in the highest to the destruction of others with themselues Secondly note that it is no lesse sinne to sinne by instruments as by our owne hands the Iewes were as deepe if not deeper in this sinne as the Romans Caiphas the high preist was as farre in it as Pilat that red the sentence the one gaue wicked counsell the other followed it the receiuer pertaketh as deepe in the sinne and punishment as the theefe himselfe Ahab murdred not Naboth but because hee consented to Iesabel giueth her his ring and concealeth her wicked intent therefore the Lord asketh him if hee had killed and gotten possession as for Iesabell there was another reconing for her behind Dauid slew not Vriah with his owne hands but writing to Ioab to put him in the forlorne hope and recoyle backe from him that hee might be smitten by the enemie and die therefore the Lord asked him wherefore hast thou killed Vriah with the sword This teacheth vs to take heed of setting sinners a worke or any way of casting in our lot with them either by 1. commanding 2. counselling 3. countenancing 4. prouoking 5. flattering 6. silence 7. winking at as Ely 8. defending any sinne or sinner for accessories are before God as principalls which is the rather to be considered of because men willingly deceiue themselues in this behalfe Many masters will not worke themselues vpon the Saboath day but their seruants must for them in whom they sinne as heinously as if they set their owne hands to worke for they ought by Gods law to see â—hat their seruants nay their beasts rest on the Saboath as well as themselues Many parents may hence also see their great sinne who themselues perhappes will not sweare lie drinke to drunkennesse but all these and worse they doe in their children ouer whom they watch not whom they correct not nor vse good meanes to reclaime them Many men will not themselues reuile or persecute Gods children but can well inough heare it in others without much offence to themselues or defence of the other euen when they haue a calling often to doe it Paul so soone as hee was conuerted accused himselfe for keeping the garments of those that stoned Steven And the truth of grace would make them listen to the counsell which Pilates wife gaue her husband haue nothing to doe with that iust man haue no hand no tongue no eare no foot to stirre against Christ in his members if thou doest not meane one daie dearely to buy it Thirdly note the extreme wickednesse and vnthankfulnesse of the Iewes whose sinne is here aggrauated in that they persecute to the death a iust and innocent man one that was sent vnto them by God that came vnto them as vnto his owne among whom hee had performed all his great workes had giuen sight to their blind healed their sicke dispossessed their deuils raised their dead and all this most freely and cheerefully and yet such was their ingratitude that when hee came to his owne his owne receiued him not this cheife corner stone was refused of the builders this cheife shepheard was smitten euen in the house of his freinds Adde hereunto that they persecute such a worthy and the Lord of all with such indignitie and despight as they not only reckoned him among sinners but preferred a murtherer before the iust and holy one of God and wherefore what had the
word of Christ should bee fulfilled see Iohn 18.32 Thirdly this kind of death carried with it a more speciall infamie then any other as at this day wee count hanging a dogs death that is an infamous kinde of death because it was especially execrable by the law which accursed euerie one which was hanged on a tree not that this death by any law of nature or in it selfe was more accursed then burning or pressing or by the sword for then neither the theife on the crosse could be saued nor any of our fellons thus executed whereas the scripture in the one and our owne experience in the other speake the contrary but it was onely accursed by the ceremoniall law of Moses so that euerie malefactor of the Iewes that was hanged was in the ceremonie accursed was the type of Christ the substance of all ceremonies who on the crosse was really and truly accursed sustaining the whole wrath of God which is the curse of the lawe and not only ceremonially and typically as they were This the Apostle Paul teacheth Gal. 3.13 that Christ was not onely dead but made a curse for vs his reason is because he died on a tree and therefore are we admonished Phillp 2.8 to consider not only that Christ was obedient vnto the death but to the death of the crosse for any other death had not so much concerned vs. Fourthly this death which so much concerned all the Church of Iewes and Gentiles must not be obscure and therefore the Lord would not haue Christ to die in a tumult or in secret but most conspicuously and apparantly at Ierusalem the great citie of the Iewes but tributarie to the Romanes as it were vpon the theatre of the world at a solemne feast when all the males out of all quarters must appeare before the Lord vpon a crosse high erected that all might see him and on that crosse himselfe proclaimed King of the Iewes in three seuerall languages the Latin Greeke and Hebrewe that all sorts of men might come to the knowledge of it and further because in his death standeth our life he must be thus lifted vp that all men might see him certainely dead and that he died not in shew and appearance only but indeede and in truth really and perfectly for which cause also our Apostle doubleth his affirmation they slew him and hanged him on a tree which most necessarie ground of faith and religion Satan hath mightily by many heretikes sought to ouerthrowe the Turks at this day are held off from the faith in this Messiah by that diabolicall suggestion that not Christ himselfe but Simon the Cyrenian was miraculously crucified in his stead And therefore because the assurance of the death it selfe assureth vs more fully of all the fruits and benefits of it the Scripture is carefull so pregnantly to confirme it as that it cannot be denied not only that he was in the sight of a number of thousands dead on the crosse but by his three dayes buriall by the peircing of his side out of which came water and blood by which was manifest that the verie call of his heart was peirced by the confession of his verie enemies who would beleeue nothing but their own sences and lastly by the fact of the souldiers who whereas they hastened the death of the theeues by breaking their legges they broke not his because the text saith they sawe that he was dead alreadie The fourth point is the vse of Christs crucifying First in Christ on the crosse take a full veiw of the cursednesse and execration of sinne and consequently of thine owne wretchednesse both in regard of thy wicked nature and cursed practises euery sinne beeing so lothsome and odious in the eies of God as the least could neuer be put away but by such an ignominious death of the Sonne of God himselfe If thou lookest at sinne in thy selfe or in thy suffrings yea or in the suffrings of the damned in hell it will seeme but a slight thing but behold God comming downe from heauen and him that thought it no robberie to be equall to his Father in glorie taking flesh in that flesh abasing himselfe to the death of the crosse on that crosse susteining the whole wrath of his Father and so becomming accursed for it and thou shalt see it in the natiue face of it and indeed this one consideration setteth a more vgly face vpon sinne then the law possibly can for that sheweth our sinnes to be a knife to stabbe our selues withall but this to be the very speare that went to Christs heart which is the most odious apprehension in the world all the sinne that euer was committed on the earth could not bring a man so low suppose one man had committed them all as the least sinne of the elect brought the Sonne of God seeing hee that falleth lowest falleth but from one degree in earth to another but Christ falleth from the glorie of heauen into the very sorrowes of hell whosoeuer thou art then that makest light account of sinne and pleadest that God is mercifull looke a little in this glasse wherein behold Gods iustice and sinnes desert in the Fathers iust indignation against his wel-beloued Sonne whom nothing but the cursed death of his only Sonne in whom hee professed himselfe well pleased could appease Secondly seeing all the knowledge of Christ profitable to saluation is of Christ crucified let vs desire to know nothing in comparison but Christ and him crucified seeing such a great Apostle as Paul was desired to know nothing else Now to come to the distinct knowledge of it we must consider these three points 1. The vertue and power of this death in it selfe 2. The application of it vnto our selues 3. The fruits which must appeare in vs by such application For the first Looke vpon this death of the Sonne of God not as of another dead man neither thinke or speake of it as of the death of another ordinarie fellon executed but as of a death which slew all the sinnes of all the beleeuers in the world and as a destroyer of all destroyers a death wherein was more power then in all the liues of all Angels and Men that euer were or shall be yea such a death as hath life in it quickning all the deaths of all that haue benefite by it Here we haue a mightie Sampson bearing away the gates of his enemies by death killing death by suffering his Fathers wrath ouercomming it by entring into the graue opening it for all beleeuers by his blood shedding vpon the crosse reconciling all things Col. 1.20 neuer was their such an actiue suffering of any man which tormented and crucified the Deuils themselues when the deuils instruments were tormenting and crucifying him it is peerelesse and vnmatcheable no Martyr euer thus suffered though Popish doctrine would match as Corriualls some of their Saints sufferings with it the most faithfull Martyrs suffred but dissolution of soule and bodie
redemption and saluation with the meanes of it and blessings accompanying the same And indeed this is the summe or epitome of all Gods mercie in which the Lord crowneth his Saints with compassion a mercie which reacheth vp to heauen and draweth them out of the most miserable thing in all the world which is to lie vnder the curse and danger of sinne and consequently vnder the endles displeasure of the Almightie Which point beeing euen as the one thing necessarie to be knowne and attained I will stand a little longer vpon it hoping to spend my time well in setting downe these fiue points 1. the necessitie of remission of sinnes 2. the benefits of it 3. the Lettes of it 4. the helpes to it 5. the companions of it by which as by so many notes we may know we haue it and so we will adde the vse of the whole doctrine First the necessitie of it will appeare if we consider 1. the multitude and abundance of our sins which are to be remitted beeing for number as our haires and as the sand of the sea which is numberlesse which cannot be other seeing we drinke in sinne as the fish doth water that is incessantly for the fish ceasing to drinke in water ceaseth to liue neither can we cease to sinne till we cease to liue Nay seeing our very best actions hold no correspondence with the law of God and in strickt iustice are no better then so many sinnes this consideration exceedingly multiplieth our sinnes in that not only in fayling in but in doing of our duties we sinne incessantly against our God 2. If we looke vpon the danger of sinne we shall better see the necessitie of remission It is a filthie leprosie which infecteth the bodie and soule the thoughts speaches and actions it maketh a man a loathsome creature in the eyes of God it maketh God our enemie who is the fountaine of life and whose lightsome countenance is better then life yea it maketh God depart from his creature and destroie the workes of his owne fingers it layeth the sinner open and naked to all the wrath of God to all the curses of the law in this life and in the life to come It setteth him as a bute against whom the Lord in anger shooteth out of his quiuer all the arrowes of his displeasure It is the only thing which vnremitted maketh the sinner absolutely vnhappie and euery way most accursed Neither doth the whole heape of sinne only make the sinner so miserable but any one sinne euen the least vnpardoned would for euer hold the sinner vnder perdition And more all the men that euer were or shall be in the world were neuer able to rise from vnder the burthen of one sinne if it were imputed vnto them and yet the most of the world see no part of this danger of sinne and therefore no such necessitie of the remission of it 3. Consider thy owne insufficiencie if thou hadst the strength and power of all men and Angels to satisfie for the least sinne and if we cannot satisfie for any what remaineth but a fearefull perdition from the Lord and from the glorie of his power if all be not remitted In one word the sinner who hath not got his discharge sealed is without all safetie in his life all sound comfort in his death and at the iudgement day shall haue the sentence of euerlasting torment with the Deuil and his angels awarded him before men and angels The second point is the benefits issuing from it and these are 1. peace of conscience an immediat fruit of our iustification by faith and reconciliation with God Rom. 5.1 Beeing iustified by faith we haue peace with God and it was ordinarie with our Sauiour to ioyne them together as Luk. 7.47 Thy sinnes are forgiuen thee goe in peace This benefit the most know not what it meaneth but hee that hath the feeling of the wrath of God against his sinne and seeth nothing but an angrie face of God burning like a consuming fire hee that is so straitned as hee can thinke no other thing but that the Lord in his iust iudgement hath cast him quite away this man as of all other torments that can be suffered in the world hee lyeth vnder the greatest so nothing in the earth can content or comfort him but only the sence and perswasion of Gods fauour Now the conditions of peace with his God are the most ioyfull tydings in all the world as is the vnexpected newes of a pardon to a malefactor readie to execution for high treason against his prince 2. The right and possession also of life euerlasting â—or if we be estated vnto life eternall by our iustification and righteousnesse before God then are we so also by remission of sinnes because these two are confounded in the Scriptures and are the same Whence it is that the Apostle Rom. 4.7 beeing to prooue the point of iustification of a sinner before God without the workes of the law citeth the text Psal. 32.1 Blessed are they whose iniquities are forgiuen and whose sinnes are couered And further if our whole redemption put vs in possession of euerlasting happinesse so doth also remission of sinne seeing the Apostle in sundrie places confoundeth these two and expoundeth one by the other Eph. 1.7 By whom we haue redemption through his blood euen the forgiuenesse of our sinnes Coloss. 1.14 In whom we haue redemption through his blood that is the forgiuenesse of sinnes And it must needs follow that if they who are iustified and sanctified are also glorified then they haue attained the beginnings of their glorie who haue attained remission of sinnes 3. The benefit of Christs intercession which meriteth all our good for hee prayeth not for the world but those that are giuen him out of the world and this is no small benefit seeing no part in the prayer of Christ no part in his death hee will not endure death for him for whom wil not vouchsafe to pray 4. Consolation in affliction strength in temptations and assured comfort in life and death are the sweete fruits arising from remission of sinne For 1. although afflictions entred with death into the world by sinne and in their nature are testimonies of Gods wrath yet sinne being remitted they proceed no further from God as a iust iudge reuenging sinne but from a mercifull father either for triall of vs and our graces or for chastisement to keepe vs from perishing with the world to make vs hate sinne the more to drawe vs nearer him in invocation and prayer to force our affections out of this present world to fray others from sinne by our example to conforme vs to the image of his Sonne and to shewe his mightie power in our weakenesse by turning them to our best And thus from the former consideration ariseth to the beleeuer euen in darkenes a great light 2. From hence obtaineth the beleeuer notable strength and sense against the fierie
persons 2. in their inward proprieties as to beget to be begotten and proceede and 3. in their seuerall offices one to another as to send and to be sent these three are one in nature and essence one in power will and one in the act of producing all such actions as without themselues any of them is said to performe Secondly although here is no contrarietie yet here is an order in the working or administration of the person to be obserued for the Father as the first efficient in order raiseth Christ as man by the Sonne as a second efficient in order and by the holy Ghost as a third For as it is in all the matter of creation so is it in all the workes of redemption they are ascribed vnto the Father especially not because they agree not vnto the other two persoÌ„s but because he after a peculiar manner worketh them namely by the Son and by the holy Ghost but they not by him but from him and so neither this or any other such place where it is ascribed to the Father to raise his Sonne Iesus must be coÌ„ceiued either as making Christ as the Sonne inferiour in power to his Father or as excluding his owne mightie power in raising himselfe for they shewe onely the order of the persons but make no inequalitie in essence or power or will or working Thirdly where the Sonne is said to be raised of the Father it must not be vnderstood of the person of the Sonne but in respect of his nature assumed that is his humanitie Whence obserue that as the former point shewed that Christ was a true man because he was in the state of the dead whence he was raised so this consideration sheweth him to be a true and glorious God and notably concludeth that which the Apostle aimeth at who would hence prooue him to be Lord of all in that by his owne power he raised himselfe from death and so mightily declared himselfe the Sonne of God and Lord of all blessed for euer This is it which maketh him the fit obiect of our faith and if he had not expressed himselfe as well a true and perfect God as a true entire man we ought not to haue beleeued in him we beleeue not then as the Iewes scoffingly say in a crucified God but in a God raising and exalting to glorie by his owne omnipotent power an assumed humane nature euen then when it lay vnder the curse of all the sins that euer haue or shall be committed by the true members of the Church the which thing no power of man or angel nor any created nature could euer turne hand vnto could euer haue stood vnder and much lesse haue swumme out with conquest and victorie neither indeede had he himselfe if there had remained the least sinne of any of the elect to haue beene accounted for wee neede then no other signe to be giuen vs to prooue his dietie but this signe of Ionas and when the Iewes demanded a signe why he tooke such authority vpon him he gaue them no other but sent them hiâ—her destroy this temple and I will reare it in three dayes Ioh. 2.18.19 c. The third point is the raising it selfe wherein 3. points are to be opened 1. the necessitie of Christs rising 2. the manner 3. the fruit or ends of it First it was necessarie that Christ should rise aâ—gaine in three respects 1. For the accomplishment of things foreappointed and foretold it was from all eternitie decreed and appointed by God and therefore it behoued Christ to rise from the dead the third day Luk. 24.46 and it was impossible that he should be held downe of death Act. 2.24 Againe the Scriptures must necessarily be fulfilled all which beat vpon these two points 1. his sufferings 2. the glorie that should followe And more specially all those predictions and types of his resurrection inforced this neâ—essitie Psal. 16.10 Thou wilt not leaue my soule in graue which our Apostle prooueth cannot be meant of Dauid whose bodie sawe corruption but that Dauid spake concerning him Isa. 53.10 when he shall make his soule an offering for sinne he shall see his seede and prolong his dayes Besides his owne prediction of his resurrection must either be fulfilled or he could not haue beene the onely true Prophet of his Church for himselfe had said that the Iewes should slay him and crucifie him but the third day shall hee rise againe Matth. 20.17 and this the high Priests and Pharisies remembred well when they came to Pilate and said Sir we remember that this deceiuer while he was aliue said within three dayes I will rise command therefore that the sepulchre be made sure c. Adde hereunto that all the predictions of his ascension of his triumph and of the last iudgement depended hereupon Further the types which foreshadowed his resurrection must not be frustrate but answered in the truth of them as that of Izaak bound vpon the wood but yet reserued aliue whome his father receiued from the dead after a sort of Sampson escaping the reuenge and malice of his enimies by carrying away the gates wherein he seemed fast shut of the two goates one slaine for sinne the other a scape goat shadowing Christ both slaine for sinne and yet escaping of the two sparrowes the one killed the other let flie and the most expresse of all that of Ionah which Christ himselfe mentioneth Matth. 12.39 and most properly applyeth to this verie purpose 2. It was necessarie in respect of himselfe whether we consider the excellencie of his person or of his office For his person hee was by nature the eternall Sonne of God the Lord of life and glorie and by no better meanes could hee be discerned to be this true and naturall Sonne of God or the resurrection and life then by raising himselfe from death to life by his most glorious power Hence it was that himselfe a little before his death prayed in these words Father glorifie thy Sonne As for his office as he was set out by his Father to be a perpetuall Mediator betweene God and the Church so was hee to be an euerlasting King of glorie of whose kingdome there must be no ende according to that prophesie of Daniel 7.27 The kingdome of the most high is an euerlasting kingdome And according to the oath of the Lord recorded Psal. 89.36 I haue sworne once by my holinesse that I will not faile Dauid his seede shall endure for euer and his throne as the sunne before mee hee shall be established for euermore as the moone and as a faithfull witnesse in the heauen Selah 2. Hee must be also a Preist for euer after the order not after the order of Leui or Aaron but of Melchisedech without beginning or end of daies and this also the Lord had sworne vnto his sonne and could not repent that hee should be a preist for euer wherein the