the World therefore hee speaks true Answ 1 Hee is called the Prince of the World not simply but as it is corrupted the Prince of this World saith the Text which world this which lyeth in malice and hostility against the Son of God and the means of salvation 2 Hee is not so a Prince as having any right unto any creature for hee cannot possess a Pig without leave but by tyranny hee forceeth and commandeth as a Prince the wicked World unto his obedience for the World departing from God to his Adversary God in justice giveth Satan leave to prevail and rule in the Sons of disobedience But will it follow that because hee ruleth in the world by sin and death being the prince of darkness and having the power of death therefore the parts of the world must needs bee his Object 2 He is called the God of the World 2 Cor. 4.4 Ans True not in respect of dominion over things created but 1 In respect of Corruption for hee is the God of the evil in the world the Author Ring-leader and Nourisher of all evil 2 In respect of Seduction for hee is bold to use all earthly things which are made to Gods glory to serve to set forward his temptations and wicked mens lusts and so to set up his own kingdom 3 In respect of opinion or estimation because the people of the world make the Devil their God But this no more proves him to bee indeed the God of the World than an Idol is proved to bee a true God onely because Idolaters so esteem and make it Secondly The Devil affirms it to be in his disposition that hee may give it to whom hee will which must needs bee another lye because it is not his in possession for nothing can give that which it hath not 2 The Scriptures ascribe this to God as a perogative and peculiar to him By him Kings reign Prov. 18.15 All powers that are are ordained of God Rom. 13.1 Hee maketh low and hee maketh high It is the most high that beareth rule over the Kingdomes of men Dan. 4.22 The Lord giveth and the Lord taketh away Job 1.21 3 Another notorious lye is that having them to dispose of hee will dispose them to Christ which is impossible seeing Christ had them already disposed unto him and had received them of his Father so as he only could say Matth. 11.23 All things are given to mee of the Father and Joh. 3.35 The Father loveth the Son and hath given all things into his hands Therefore the Devil offering him the Kingdomes of the World must needs lye Psalm 2.8 Ask of mee and I will give thee the Heathen for thine inheritance and the uttermost parts of the earth for thy possession If then Satan say All this power will I give thee it is a lye for all power was given him in Heaven and in earth of his Father Matth. 28.18 So as in this profer hee belies the Fathers gift and the Sons right and derogates from the glory both of the Father and of the Son 4 Another lye is his false boasting making himself Lord and Casar of all when hee hath not one foot of all hee speaks of like Solomons Bragadocio There is one that maketh himself rich when he hath nothing and when hee pretends his unjust usurpation in the World to bee a just possession and title to the World And thus wee have examined the substance and truth of this Reason and have found neither substance truth nor reason in it Here note that Doct. Bad causes must ever bee thrust forward by bad means Satan had a naughty matter in hand as no better can beseem him namely the overthrow of the Son of God and all the salvation of mankinde and the means by which hee would effect his purpose is suitable lying and falshood and boasting and hee is no changeling never a true word comes out of his mouth 1 King 21. Jezabel had a wicked end to bring to passe namely the dis-inheriting of Naboth and setting Ahab into his possession and what means doth shee use but bribery perjury and murther of Naboth and his Children and all this under a colour of Religion and revenge of Gods cause a fast being proclaimed before it Matth. 26. the Jews had as wicked a cause as ever was undertaken viz. the oppressing and murther of the Son of God and what means must they use for what had the just man done They must accuse falsly and suborn false witnesses and deprave his words and make him speak what they list And what other means used they to falsify and suppress the truth and glory of his resurrection In this place Satan aims to bring Christ to Idolatry and the means is covetousness Peter had an ill cause in hand to hinder Christ from being apprehended and his means was bad unwarrantable striking Reasons And this must needs bee 1 In respect of God when a bad action is undertaken hee leaves it and as hee permits the action onely so hee permitteth bad means but never appoints or approves any means to bad and VVicked purposes which therefore must bee Wicked and Unhappy 2 In respect of Satan who seeks to make every action as sinful as possibly may bee hee knows that all instruments of falshood are hateful to God and therefore the more wicked means are used the more detestable and damnable the action is 3 In respect of men themselves for those that make no conscience of bad ends maâ—e none of the mâ—ans as we may see in David himself whose conscience being so sleepy as to take another mans wife he will make no bones to hide it by murther of his faithful Captain 4 In respect of the means themselves which are near enough at hand bad means are easily sound and attempted What might be more difficult than to pick matter against the Son of God to bring him not only under disgrace but unto death Yet the Jewes could easily find a Law by which Law he was to dye or if they had had none they could easily make one If they wanted true witness they could suborn false If they wanted witness from others they could make use of his own We our selves have heard him what need wee any other witness Vse 1. This teacheth us to suspect those causes and actions that are brought about by bad means as 1 When men run out of Gods Ordinances and will not live by some honest calling and means of life but by Cards Dice Bowls Bets Cousnage and such instruments and means of injury and wrong they are convinced to live a lewd and wicked life for a good and honest life is blessed by God and carried by good and lawful and honest means such as these be not 2 All such goods as are gotten by lying swearing deceiving Sabbath-breaking over-reaching or helping forward sin in any man are here not only to be suspected but condemned and sentence passeth against them as such which the Devil hath
could ever do and therefore was to bee indued with such power as no other creature could bee capable of Hence hee proveth himself to bee from God Joh. 15.24 If I do not such workes as no other man ever did beleeve mee not Where hee speaks of his Miracles which in respect of the manner and multitude never man did the like in his own name nor so many To which adde those great works of raising himself by his own power from the dead Rom. 1.4 Of satisfying Gods justice for mans sin a work above the reach of men and Angels Of meriting eternal life for all the elect which must bee an action of him that is more than a Creature Of applying his merit to which end hee must rise from death ascend and make intercession Of sending his Spirit Of begetting faith and preserving his people in grace received Of leading them through Death and the Dust into his own Glory These are such things as all power of meer creatures is too weak for All the Angels in Heaven cannot do the least of them All the Devils in Hell cannot hinder them And hence Christ is stiled the Lyon of the Tribe of Judah Michael the mighty God King of glory c. Vse 1. This may bee a terror to all Christ enemies for such is his power as shall make them all his footstool Do wee provoke him are wee stronger than hee 1 Cor. 10.21 Psal 2.9 those that will not bee subject to the rod of his mouth shall bee crushed with a rod of Iron Therefore take heed of being an enemy to Christ or his Word or Servants else thou shalt bee revenged even in that wherein thou sinnest with the breath of his lips hee shall slay the wicked one word of Christ one lie shall turn them all into Hell Is the power of Jesus Christ such in his base and low estate as all the Devils in Hell are not able to resist it but if hee speak the word they give place how desperately do wicked men go on in sin as if they were able to make their part good against him Joh. 18 6. when Christ but said I am he presently his apprehenders fell to the ground Rev. 17.14 they shall fight against the Lamb but the Lamb shall overcome Vse 2. This is comfort also to the godly in that Christ as Mediatour in our flesh is armed with power above all our enemies so as nothing shall hinder our salvation Not Satan for the Prince of this World is cast out hee may have us in the Mountain or on the Pinacle but hee cannot cast us down Not sin Christ hath powerfully triumphed against it on the Cross hath fully satisfied for it and perfectly applied that satisfaction to the forgivenesse of sins Not death Christ hath powerfully foiled him in his own Den and trampled on him saying O death I will bee thy death Not Temptation Christ sits in Heaven as a merciful High Priest tempted once as wee are that hee might bee able to succour them that are tempted Not corporal enemies Hee by his power ruleth in the midst of his enemies Laban shall not speak a rough word nor Esau hurt Jacob nor Saul hit David for hee orders the thing otherwise Not the grave for wee have the assurance of a glorious resurrection by the working of his mighty power whereby hee is able to subdue all things Phil. 3.21 Not hell it self Rev. 1.18 I have the keys of Hell and of Death In one word not any thing present nor to come nothing shall separate between Christ and us none shall pluck us out of his hands for hee hath purchased for us and maintaineth a mighty salvation 1 Pet. 1.5 Vse 3. This teacheth us to submit our selves to this power of Christ or else wee are worse than sensless Creatures who all obey him yea than the Devils themselves who did obey him And then is a man submitted to it when is eyes are opened to see what is the exceeding greatness of his power in himself beleeving as the Apostle prayeth Eph. 1.19 Therefore labour to find Christs saving power in thy soul Quest How may I find it in my self Answ 1 If thou canst finde the work of faith in thee a work of great power a supernatural work beyond yea against the strength of nature What a work of omnipotence is it to raise the dead yet greater power is here to bring in this life of God into him that is dead in trespasses and sins resisting his own raising for so the Apostle implyeth in that place Col. 2.12 2 If thou canst finde in thee the work of sanctification which is a work of great power 2 Pet. 1.3 according to his Divine power he worketh grace and glory This second creation of a man goes far beyond his first in power There was nothing to begin with no more is here no life of God till God call the things that are not as though they were but there was a bare privation here is a resistance and rebellion stiff necks and hearts of adamant Hence regeneration is called a creation and the regenerate new creatures But a difficult work which God works not alone but God and man made one person and not of nothing for nothing as the former but of worse than nothing and for a price even the precious blood of the Son of God Labour to find this change in thy self by faith and holiness Christ did never more manifest his power than by raising himself from the dead and thou canst not have a surer argument of Christs power prevailing in thy soul than by getting daily out of the grave of sin and moving according to the life of God So soon as Christ had called Lazarus out of his grave hee bad loose him and let him go and if thou findest the bands of death thine own sins loosed forsaking thy own evil waies it is a sign that Christ by a powerful word hath quickened thee Therefore put on S. Pauls minde Phil. 3.10 who counted all things dung to know the vertue of Christ his death 3 A mighty work of power in Christ is to gather his Church out of all peoples and nations and to bring them within one roof though they were never so dispersed and alienated from one another and to knit them by faith to himself the head by love one to another and by his own discipline to conform them to his own government It never cost all the Monarchs in the World so much strength and power to settle their Kingdomes and people in peace under them Doest thou then finde thy self brought into the number of Gods people Doest thou love them entirely for Gods image and goodness Art thou serviceable to every member and that in the Head Here is a power put forth that hath reconciled the Woolf and the Lamb Isa 11.6 7 the Child and the Cockatrice But it thou carest not for Christs Ordinances and discipline his Laws are too strict thou must have more
bring light out of darkness as once hee did in the Creation Rom. 8.28 we know that all things are turned to the best to them that love God His wisdom and power turns things not only good into good nor only afflictions and trials but even their sins and infirmities like a good Physician that tempers poyson to a remedy and of the Vipers skin makes a remedy to heal the Vipers sting 2 This is the godly mans priviledge above wicked ones to find God sweet to their souls either in afflictions or in the ending of them 1 Because their persons whatsoever their estate is are accepted with God whereas the other are rejected 2 They are sealed with the earnest of Gods Spirit and can goe unto God in fervent prayer whereas the other want the Spirit and cannot pray to be heard Psal 18.41 They cried but there was none to save them even to the Lord but he answered them not 3 They have the grace of repentance which removeth sin the cause of affliction and are come out of Babylon though they live in Babylon being as so many Lots in Sodome Whereas the other are impenitent and never removing the cause the effect lies ever upon them and grows every day heavier than other 4 They have peace of conscience and can sing the new song to God and the Lamb having a set of sweet Musick in their souls and with peace they have patience supporting them unto Gods seasonable deliverance Whereas the wicked are as the raging sea and hath no peace nor patience but a sensless unfeelingness of his estate their hearts being either ignorant ascribing all their smart to Fortune or Constellations or fatal necessity or secundary causes being not able to ascend so high as God the Auhor or descend so low as their own sins the just meritorious causes of their evils or hardned and feared or sensless as Nabals whose heart was as a stone dead within him 3 It is one end of Gods extream humbling and afflicting his children not to sink or forsake them but that at the last the powerful work of God may bee shewed on them both for his glory and for theirs The poor blind man Joh. 9.3 carried his misery a great while from his birth to his mans estate and yet our Saviour witnesseth that it was neither for his sin nor his parents but that the work of God might be shewed upon him in the miraculous cure of him when all the power of Nature and Art could doe him no good Lazarus was extremely humbled dead buried lying in the grave stinking who would have thoughr beyond Mary that he should ever have been raised till the last day and yet our Saviour saith that even that death of his was not unto death but for the glory of God Yea the Lord never bringeth any evil upon his children wherein he intendeth not in the end to shew them some great good as Deut. 8.16 The Lord tryed humbled and proved his people in the Wilderness that he might doe them good at the latter end Job 23.10 Hee knoweth my way and trieth me and what was the issue I shall come forth like the gold And the Apostle affirmeth that the trial of our faith which is much more precious than gold shall be sound to our praise and honour and glory as tâ— appearing of Jesus Christ 1 Pet. 1.7 4 God hereby manifests his care and faithfulness in his promises for hee hath promised how ever he suspend his comfort for a time to return in due season neither can his mercies come to an end nor himself leave his mansion finally Therefore it is that sometimes he fore-tells his children of evils to come that they should not come suddenly on them neither distrust his care in them nor be ignorant of a good issue out of them Sometimes he numbers them out and tells how many and how long they shall be Dan. 9.25 There shall be seven weeks that is thirty nine years and there shall bee sixty two weeks that is four hundred thirty four years and then the Messiah shall come c. And always he that setteth the setting of the Starrs and the bounds of the Sea setteth much more the period of our troubles and the furthest limits of his childrens trials which suppose they reach even to death it self they can follow them no further but then is a rest from their labour a reaping of the fruits of their sufferings a joyful harvest of a sorrowful seed-time wherein the Lord meets them with a full and final deliverance and putteth them in full possession of all his most glorious promises Vse 1. Let the godly consider of their priviledge to provoke their patience and constancy in their greatest trials which cannot make them unhappy For 1 The godly mans present estate is the best for him bee it what it can be the Furnace is the fittest place for gold 2 His trial shall bee turned to good because God hath the disposing tempering and moderating of it 3 His trial shall be but light and momentany not in respect of the present sense but because the time of temptation shall be swallowed up by the time of victory 4 The end of it shall be happy and all is well that ends well here shall be a most blessed issue And therefore let drossie Christians fear the fire who are sure to be wasted in it whilst the godly rejoyce in tribulation and with David walk fearlesly in the valley of the shadow of death because God who led him in was with him to lead him out Vse 2. Let the godly judge of themselves not always according to their present estate or feeling which may occasion their feet almost to step but look to the happy end of their trials And though the smart continue long yet let them be assured that the Lord keeps all their bones so that not one of them shall be broken Neither let us be weary and faint in our mindes for although God seemeth not to hear us yet he hears us well enough And though he seem to stand afarre off us it is but a delay no denial of our request And though he seem to neglect us let us not neglect him but hold on in the prayer of faith Vâ—e 3. Let this serve as a ground of comfort and encouragement to us that when with Israel we stand as it were on the Sea-brink beset with dangers then we may be still and expect the salvation of the Lord. For as the Prophet speaketh Hab. 2.3 The vision is yet for an appointed time but at the last it shall speak and not lye if it tarry wais for it shall surely come and shall not stay Let us not make haste nor limit the Lord in prescribing him a time and means but leave all that to his wisdome lean upon his arm relye upon his word he hath a mind to doe us good and that when it shall be most for his glory and our salvation We are not yet perhaps
all other mens And here is to be observed a plain difference between Christs anointing and all mens besides For whereas all other shadowed anoyntings were imperfect and some had more gifts bestowed and some lesse but none all nor all in one degree Christ was perfectly anoynted and even in his Human nature was adorned with gifts without measure for God gave not him the Spirit by measure Joh. 3.34 and not only with gifts but all gifts in the highest degree above all his fellows Psal 45. men or Angels in none of which ever dwelt the fulnesse of the God-head bodily as it did in him Coloss 2.10 2 Whereas all other received gifts only for themselves and could not by their gifts make others Kings as they were or Priests or Prophets Christ was so anoynted with the Holy Ghost and with power that he could impart his gifts to others in such manner and measure as they might become like unto himself that look as the oyl which was poured out upon Aarons head run down by his beard even to the skirts of his garment and so sweetned his whole body even so such abundance of grace was poured as out of a full horn upon Christ the head of his Church as it distilleth from him to the sweetning and perfuming of all his body to make the same acceptable in the sight of God This the Evangelist expresseth Joh. 1.16 Full of grace of truth and of his fulnesse we receive grace for grace Coloss 2.10 In him dwelleth the fulnesse of the God-head bodily and yee are compleat in him Quest But when was Christ thus anoynted Ans The anoynting of Christ is two-fold 1 In respect of his gifts and with these he was anoynted by the very union of his two Natures into one Person in the Wombe of the Virgin from the first moment of his conception for being admirably conceived by the Holy Ghost his Humane nature was anoynted by the Divine uniting it self thereunto 2 In respect of his calling to the exercise of those gifts and this was then compleat when in the thirtieth year of his age at his Baptism he was solemnly inaugurated by a voyce from Heaven by the opening of the Heaven and the descending of the Spirit of God in a visible shape abiding upon him not that be wanted the Spirit before but that herein as in the former respect also a main difference might be put between his and the anoynting of all that went before who neither were anoynted in the Wombe nor by the union of the Deity nor by any other than material oyl whereas hee was anoynted with the Holy Ghost lighting upon him And this was that which was prophesied before of him Isa 61.1 The Spirit of the Lord is upon me because hee hath anoynted me that I should preach c. In the exposition of which place when Christ begun his Ministery in Galilee he said This day is this Scripture fulfilled in your ears Luk. 4.17 Hence we learn None can bee capâ—â—le of the Office of a Redeemer or Mediator but Châ—ist because none was so anoynted as he 1 That Christ was and is an all-sufficient Saviour and Redeemer for being to this purpose anoynted with the Holy Ghost and with power he cannot but be able fully to work and absolve the work of mans redemption This is not a work to be committed to any King or Emperour nor the greatest state and Potentate in the earth no nor to any Angel or Archangel in Heaven none of these are fit for it because none are capable of this anoynting with the Holy Ghost and with power but hee alone who therefore is able to subdue all the Devils of Hell though they come rushing upon him all at once to overthrow all the armies of Hell Sin Death and Damnation assaulting himself and members with all their might and force in a word able to make his enemies although principalities and powers never so mighty and never so cruel his very foot-stool 1 A greater King than Salomon is here who not only can tread down his enemies but give us strength also so to doe who not only can give us Laws but of his fulnesse grace to keep them God hath anoynted him King and set him upon his Throne and endued him with rare Gifts fit for government in all which regards wee owe unto him simple and absolute obedience 2 A farre more excellent Priest also than Aaron is here he is not anoynted to offer the bloud of Bulls or Goats but to offer himself a sweet smelling Sacrifice and that not often but once for all Heb. 8.6 neither doth he offer only this sacrifice but by this spirit and power with which he is anoynted he applieth it to his Church neither need he offer for himself as they because he was a holy harmlesse and undefiled High Priest Heb. 7.26 neither doth he only pray for his Church but meriteth also to be heard is never denied neither ever dyeth but liveth for ever to make intercession for them vers 25. 3 A more famous Prophet than Moses is here anoynted he was but a servant in the house this is the Son Moses was but the Instrument this is the Author of the word he delivereth Moses could teach but the ear this Prophet teacheth the heart Moses was a Minister of the outward Circumcision this Circumciseth or rather baptizeth with the Holy Ghost and with fire let not us therefore despise him that speaketh from heaven for if they escaped not which refused Moses that spake on earth much more shall not we escape if we turn away from him that speaketh from heaven Heb. 12.25 And can we want reason 1 In his anoynting we are commanded by a voyce from Heaven hear him Mat. 17.5 2 He delivereth the whole will of his Father we shall therefore be perfectly taught if we hear him 3 We may safely rest in his Doctrin because with him are the treasures of wisdome 4 In a word hee hath only the words of life everlasting and whither should we goe Joh. 6.68 Secondly hence we learn That seeing every beleever is anoynted with Christ Every Christian must partake of Christ his anoynting and in Christ we must all be careful to find this holy oyl running down from the head upon us the members 1 Joh. 2.27 The anoynting which yee receive of him dwelleth in you And indeed our very name of Christians putteth us in minde that we must have our measure of that oyl of grace which was poured on Christ without measure so as if we carry the name and title of Christ wee must see that the nature and gifts of Christians appear in our lives Revel 1.6 hee hath made us Kings and Priests unto God And it was long before prophesied of the Church of the New Testament that the sons and daughters of it shall Prophesie Joel 2.28 and all this by vertue of this anoynting Adde hereunto that Christ is not perfectly anointed till his Church bee for Christ
of God which is the curse of the Law and not onely 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 us his reason is because hee dyed on a tree and therefore are wee admonished Phil. 2.8 to consider not only that Christ was obedient unto the death but to the death of the Cross for any other death had not so much concerned us Fourthly This death which so much concerned all the Church of the Jews and Gentiles must not bee obscure and therefore the Lord would not have Christ to dye in a tumult or in secret but most conspicuously and apparently at Jerusalem the great City of the Jews but tributary to the Romans as it were upon the Theatre of the World at a solemn feast when all the Males out of all quarters must appear before the Lord upon a Cross high erected that all might see him and on the Cross himself proclaimed King of the Jewes in three several Langages the Latine Greek and Hebrew that all sorts of men might come to the knowledge of it and further because in his death standeth our life hee must bee thus lifted up that all men might see him certainly dead and that he dyed not in shew and appearance only but in deed 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 necessary ground of Faith and Religion Satan hath mightily by many Hereticks sought to overthrow the Turks at this day are held off from the faith in this Messiah by that Diabolical suggestion that not Christ himself but Simon the Cyrenian was miraculously crucified in his stead And therefore because the assurance of the death it self assureth us more fully of all the fruits and benefits of it the Scripture is careful so pregnantly to confirm 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 days burial by the peircing of his side out of which came water and bloud by which was manifest that the very Call of his heart was peirced by the confession of his very enemies who would beleeve nothing but their own sences and lastly by the fact of the Souldiers who whereas they hastened the death of the Theeves by breaking their leggs they broke not his because the text saith they saw that he was dead already The fourth point is the use of Christs Crucifying First in Christ on the Crosse take a full view of the cursednesse and execration of sin and consequently of thine own wretchednesse both in regard of thy wicked nature and cursed practices every sin being so loathsome and odious in the eyes of God as the least could never be put away but by such an ignominious death of the Son of God himself If thou lookest at sin in thy self or in thy sufferings yea or in the sufferings of the damned in Hell it will seem but a slight thing but behold God comming down from Heaven and him that thought it no robbery to bee equal to his Father in glory taking flesh in that flesh abasing himself to the death of the Crosse on that Crosse sustaining the whole wrath of his Father and so becoming accursed for it and thou shalt see it in the native face of it And indeed this one consideration setteth a more ugly face upon sin than the Law possibly can for that sheweth our sins to bee a knife to stab our selves withall The most ugly visage of sin that can be but this to be the very spear that went to Christs heart which is the most odious apprehension in the world all the sin that ever was committed on the earth could not bring a man so low suppose one man had committed them all as the least sin of the elect brought the Son of God seeing he that falleth lowest falleth but from one degree in earth to another but Christ falleth from the glory of Heaven into the very sorrows of Hell whosoever thou art then that makest light account of sin and pleadest that God is merciful look a little in this glasse wherein behold Gods Justice and sins desert in the Fathers just indignation against his wel-beloved Son whom nothing but the cursed death of his only Son in whom he professed himself well pleased could appease Secondly seeing all the knowledge of Christ profitable to salvation is of Christ crucified let us desire to know nothing in comparison but Christ and him crucified 1 Cor. 2.2 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 self 2 The application of it unto our selves 3 The fruits which must appear in us by such application For the first Look upon this death of the Son of God not as of another dead man neither think or speak of it as of the death of another ordinary felon executed but as of a death which slew all the sins of all the beleevers in the world and as a destroyer of all destroyers a death wherein was more power than in all the lives of all Angels and Men that ever were or shall bee More power in Christs death than in the lives of all men and Angels yea such a death as hath life in it quickning all the deaths of all that have benefit by it Here we have a mighty Sampson bearing away the gates of his enemies by death killing death by suffering his Fathers wrath overcoming it by entring into the Grave opening it for all beleevers by his Bloud shedding upon the Crosse reconciling all things Col. 1.20 never was there such an active suffering of any man which tormented and crucified the Devils themselves when the Devils instruments were tormenting and crucifying him it is peerlesse and unmatchable no Martyr ever thus suffered though Popish doctrin would match as Corrivals some of their Saints sufferings with it the most faithful Martyrs suffered but dissolution of soul and body but Christ besides suffered the whole Wrath of God due to mans sin they suffered in way of Christian duty and service but he to make a sacrifice of expiation of sin they having their sins removed and taken off from them but he bare all theirs and all beleevers sins in his body upon the tree 1 Pet. 2.24 Howsoever therefore Humane wisdom stumbleth at this death of Christ yet must we by the eye of faith labour to espy glory in ignominy esteem of the Crosse as an honourable Chariot and rejoyce in a triumph made as the Jews scoff by an hanged man thus shall we see the foolishness of God wiser than man and the weakness of God stronger than man thus also shall we imitate the holy men of God who looking back to the Cross of Christ could
the self-same Body which was born of the Virgin Mary educated in Aegypt and Galilee which was apprehended condemned crucified and laid in the Grave came out of the Grave a living body God by the ministery of the Angels removing all lets loosing the bands and apparrel of death from oft his blessed body by the earthquake tumbled away the stone that held him down drove away the Souldiers for fear who would have assayed to have killed him the second time if they had seen him rise and so opened the Grave that all might see the body was gone Thirdly the whole Humanity was raised glorified For 1 His Body put off all such infirmities and passions as he pleased to make trial of for our sakes that he might be a more merciful High Priest such as are hunger thirst cold wearinesse pain and death it self and contrarily put on such excellent qualities as are fit for a glorified body Christus gloriam corpori suâ— dedit naturam non abstulit such as are agility brightnesse incorruption immortality and the like But here two rules must be remembred the former that none of these qualities are Divine properties for although the Deity personally inhabiting this Humane nature doth adorn it with all perfection of most excellent qualities yet must they still be conceived as finite and created accidents which destroy not the nature of a body they beautifie it but deifie it not they make it not omni-present nor yet invisible for then should it cease to be a body and become a spirit to which only these can agree The latter rule is that although Jesus Christ rose most glorified yet did hee still while he was up on earth veil his Majesty and shewed not himself in that perfect glory the degrees of which he was now entred into not only because he would reserve the fuâ—l manifestation of it until the last Judgement but also in regard of his Disciples and faithful ones that they might bee able to discover the self-same body which they had formerly well known and that his surpassiâ—g glory shâ—uld not hinder or affray them from that further familiar converse with him whereby they being to be his witnesses might be confirmed and fitâ—ed to their testimony by seeing hearing yea and touching him Hence was it that while he was on earth after his Resurrection hee would carry the sâ—ars and prints of the spear and nayls that they might put their fingers into them for their better discerning of him Hence also although he rose naked out of the Grave and left the cloaths behind him for that was agreeable to the state of a Glorified body which standeth no more in need of cloathing for necessity nor ornament than Adam did in the state of innocency yet in respect of their infirmity to whom hee was to appear hee used clothes and although hee needed neither meat nor drink yet for their sakes and ours hee ate and drunk as wee shall after see Secondly as for the soul of our blessed Saviour it was beautified with such a measure of knowledge as excelled all creatures Men or Angels even such as was meet for such an head the God-head revealing unto it all things which either it wâ—uld know or in regard of his glorious Office ought to know The like is tâ— be said of Righteousness Holiness and the rest of his Graces wherein hee was set so far above all Creatures as they all are not able to comprehend them and yet in regard of God all of them finite as his soul it self is III. The third point in this rising of Christ is the fruit or benefits of it which will appear to bee not so many as great if wee attentively consider either 1 The Evils that hereby hee hath removed or 2 The good things hee hath prâ—cured unto his people The former is manifest in that hence all the enemies of mans salvation are not onely utterly subdued but made not onely not formidable and terrible as before but after a sort friendly at least beneficial unto Beleevers the which point after wee have a little cleared wee will procâ—â—d to the second sort of benefits hence also accrewing Joâ—huah in leading the people Joshuah a singular type of Christ wherein and putting them in possession of the land of Canaan w s in many things a singular type of Jesus Christ As that hee beginneth where Moses endeth his calling was confirmed to him by the voice of God himself the end of his calling to guide the people to the promised Land of Canaan the destroying and casting out all the enemies that lifted up hand against them the dividing of the Land according to their Tribes and so preparing after a sort to every one his mansion the establishing of Laws and Ordinances to be observed of all the Subjects of that Kingdom the peoples acknâ—wledgment of him for their Captain their promise of frank obedience and o subjecting themselves to whatsoever hee commanded them In one word the whole History doth represent our true Joshuah or Jesus who is the accomplisher of all Gods promises concerning the heavenly Canaan and the leader of Gods people to true felicity but in no one action did this worthy Captain of the Lords Hosts more lively resemble the Truth or true Joshuah than when at one time in one Cave hee slew five Kings who being deadly enemies against the people of God made out a strong head and united their forces to hinder their peaceable possession For our Joshuah or Jesus which is all one went into the Grave or Cave where hee was buried and there met with and slew five mighty Tyrants and came out a most glorious Conqueror The names of these five Kings were 1 Sin 2 Death 3 Hell 4 Satan 5 The World over all whom Christ by his powerful resurrection most gloriously triumphed The first enemy soyled by Christ is sin The first of these enemies is Sin who had for ever reigned in us to death and held us under his power if Christ had not brâ—ken his power by his Resurrection So saith the Apostle if Christ bee not risen again Wee are yet in our sins 1 Cor. 15.17 But it is plain this enemy is soiled for if the guilt of one sin had remained unabolished and Christ had not payed the uttermost faithing hee had never risen again A great questâ—on answered at large But against this will bee objected that not withstanding Christs rising wee see sin rule and reign in the most and hath as much dominion and power as it ever had or can have and if wee look at the best they have many sinful actions found in their hands plainly arguing that sin moveth and stirreth and is not dead in them How say wee then that Christ by his resurrection hath slain it Answ Wee must here observe a two-fold distinction whereby wee shall more easily loose this knot First of persons some are members of his body and some yea the most are not some are
amendment of life for the remission of sins Mark 1.4 never hope for remission unlesse thou hungrest after this gracâ— of Repentance for the Lord will not bee merciful to that man that blesseth himself in his sins Deut. 29.19 but if the wicked return from his sins he shall live and not dye Ezek. 18.21 2 The second Companion is Gladness and cheerfulness of heart yea an unspeakable joy that the Lord hath done so great things for his soul and made him so happy as to bring him from such extremitie of misery to partake in the Wisdome Righteousness Holiness and Redemption of Christ for can a man have a gift bestowed upon him of more price and use than all the Kingdomes of the world and never find his heart made glad in it or is it possible that he that findeth the pearl can go away without joy The Eunuch being converted went away rejoycing and if every beleever must rejoyce in another mans conversion much more must hee in his own 3 The Third is Love and Thankfulness to God which are enforced by this excellent grace Luke 7.47 The poor woman that stood weeping behind Christ loved much because much was forgiven her Psal 116.1 I love the Lord because hee hath heard my voice and wherein the Lord had thus gratiously dealt with him the whole Psalm teacheth especially v. 8. Because thou hast delivered my soul from death mine eyes from tears my feet from falling Now if David for a temporal deliverance from Saul in the Wildernesse did thus provoke his heart to the love of God how should the consideration of our spiritual deliverance from Sin Death and all hellish powers blow up these Heavenly sparkles in us And what can so liberal a love beget in a good heart but much thankfulness for apprehension of much mercy how David in the sence of mercy reaching to the pardon of his sins melteth into the praises of God see Psal 103.1 2 3. c. And the Apostle Paul considering what a weight of corruption did still oppress him whereof hee expected to bee fully eased concludeth his comfort with thanks unto God in Jesus Christ Rom. 7 2â— And remembring what a bloody persecutor and an extream waster of the Church hee had been formerly 1 Tim. 1.12 yea what an Enemy unto God what a blasphemer of his Name hee breaketh with vehemence into the praises of God for his happy change But I thank him who hath counted mee faithful and put mee in his service vers 14. and the grace of our Lord was exceeding abundant towards me 4 The fourth is a sound and sincere heart hating and striving against all sin even secret and small as well as open and greater David in Psal 32.1 pronouncing him a blessed man whose iniquity is covered and whose sin is pardoned true but it might bee asked how shall I know such a blessed man or my self to have attained that blessedness The Prophet giveth us this note to know him by in the next words and in whose spirit is no guile namely to hide and foster any sin of which guile hee there directly speaketh 5 The fifth note or Companion is a tender affection to forgive our Brethren private wrongs and injuries even great as well as small hee that hath ten thousand talents forgiven him will not easily take his brother by the throat for two pence The Commandement is to forgive one another Eph. 4.32 even as God for Christs sake forgave us The Example is set down Luke 6.36 Bee merciful as your Heavenly Father is merciful but hee forgiveth all and freely is the first in forgiveness and perfectly hee forgiveth and forgetteth too The form of our petition of mercy is forgive us as wee forgive c. Thou wouldest have God to forgive thee all and forget all and to make thy wrongs against him as though they had never been go then and do so to thy brother otherwise the threatning will meet thee Jam. 2.13 Judgement mercilesse to him that showeth no mercy Use 1. All this Doctrin concerning this article sheweth that there is no other means in the world to be free from siâ— but by Gods 〈◊〉 remission of it Whence it is that remission of sin is called the covering of sin Psal 32.2 in that the faith of the heart layeth hold on Christ and his righteousnesse who is our Propitiatory covering us and our sins against the two Tables as the Propitiatory covered the Ark in which those Tables weâ—â— without which cover every Sinner is next to the Devil and his Angels the mâ—st vile and loathsome creature in the eyes of God This use must the rather be thought â—f because neither the Papists not yet the common and carnal Protestant yeeld conâ—ent unto it Neither Papist nor commâ—n Protestant yeeâ—deth to this dâ—ctrin of free remission of sin The Papist he beleeveth that many siâ—s are venial and propâ—rly no sins amâ—ng which he reckoneth Concupiscence which indeed is the mo her 〈◊〉 of all and these need no remission Hee hâ—lâ—eth also that men redeemâ—â— by Châ—isâ— and having received the first grace of God aâ—â—â—â—w 〈◊〉 to mâ—â—it by their works rem ssion of their sinâ— Are further be thinketh that becaâ—â—e no man knoweth whether hee have wâ—rks â—nâ—ugh â— pleâ—â—â— Goâ— nâ— man can know that his sins are remitted All wh ch wiâ—h mâ—ny 〈…〉 to thâ—â— arâ— most blasphemous Heresies agaiâ—st thâ—◠〈…〉 Aâ—ticle of free remâ—ssion of sins through belief i◠〈…〉 Sâ—n 〈…〉 wâ—â—h so lâ—â—g as 〈◊〉 us they hold tâ—em 〈…〉 in the râ—m ssion of their sins by Chr st and consequently 〈◊〉 the grâ—ce â—f life But the commâ—n Protestant also 〈…〉 with simple defâ—ncâ—s against his sin â—he Aâ—ams cover and arm◠〈…〉 â—aves which wiâ—â—â—â—arâ—e hold the sewing Sâ—mâ— wâ—ll 〈◊〉 their 〈◊〉 in mens eyes and then all is safe others strive to f â—gâ— them and having â—â—â—â—ked 〈…〉 their conscience they lye them d wâ—â— seâ—mely and 〈…〉 of them any more Others â—â—veâ—â—â—osse aâ—d soul sins suâ—◠〈…〉 of God contempt of his Wâ—rd â—â—â—â—nesse of heart â—atrâ—d â—f 〈…〉 and all irreligion with an outward civil life and an hâ—nest conversation as it seemeth to bee not thinking that God seeth many a wiâ—ked hearâ— thâ—â—ugh a civil life Lutum lâ—viâ—â—â—â—to â—gnâ—â— extinguunt lignâ—rum struc Oâ—hers will goe beyond the former in aâ—knâ—wlâ—dgiâ—â— thâ—msâ—lvâ—◠〈◊〉 is a d will make some shâ—w of â—aâ—ing up their peace but it is with soâ—â— câ—rem ny or bodily exercise they will fast and praâ— aâ—d 〈◊〉 som 〈◊〉 oâ— some Mâ—ny to good uses when they dye 〈◊〉 as for thâ— grace of faith which should bee as a soul to quicken these actiâ—ns they 〈◊〉 know what that meant But h wsoever mâ—st men are carried 〈…〉 wit such sâ—â—onâ—â—â—â—usions as these let no man that would not deceive him 〈◊〉 wâ—lfâ—lly 〈◊〉 in any such course to meet with sound peace nâ—thing but the bloâ—d 〈◊〉 Jesuâ— his Son that cleanseth from al sin In the garment of
Christ who 361 Comfort of the godly who meet with strange entertainment in the world where they are strangers 293 Comfort that Christ is stronger than all 327 Common Protestant beleeveth not the Article of free remission of sins 414 Communication in sin sundry waies but all to be avoided 330 Companions of remission of sins 412 Consent of the Church to any Doctrin to be required and received with five several cautions 389 Conditions of reconciliation two 347 Consideration of the last Judgement a ground of the godlies patience 379 Consolations from Christs Resurrection 348 Coâ—solation of Gods children that their Saviour shall be their Judge 376 Consolation issuing from pardon of sinne 409 Crosâ— of Chriâ—t an honourable chariot of our triumph 334 Crosses some more smart and durable why 357 D DAnger of sin 406 Davids sin and punishment both forgiven though the child must dye 404 Death of Christ after a special manner infamous 332 Death of Christ hath more power in it than all the lives of Men and Angels 334 Death of Christ a destroyer of death and all destroyers 342 Death though it remain after sin is pardoned both the fault and punishment 〈◊〉 notwithstanding removed 333 Degrees of blessedness 415 Devil not cast out but by Christs power 324 Differences between Christian and worldly peace 265 Differences between Christs annointing and all other 308 Differences between Christs miracles and miracles of the Prophets and Apostles 313 Difference between the miracles of the Prophets and Apostles and those wonders wrought by Satan in three things 314 Difference between the life of the natural and regenerate man in matters both civil and religious 349 Difference between Civil and Ecclesiastical power 363 Difference between the kingdome of Christ and Antichrist 364 Divinity of Scripture proved 298 E ENemies even spiritual not only foyled by Christ but made after a sort friendly 345 Essential properties of Faith three 395 Evangelists all large in the Article of Christ his resurrection Why. 339 Every thing must bee esteemed in the measure and degree of the goodness of it 410 Examination of heavenly life 352 F FAith what it is 391 Faith is not of all reas 391 Faith never lost reas four 392 Faith commendeth every thing 394 Faith of most not rightly qualified 399 Faith seateth it self in an humbled soul 395 Faith in the resurrection an hard point 366 Faithful are seasonably remembred of God at least on the third day 357 Fame of Christ begun in Galilee why 303 And why after Johns preaching 305 Fear of God what and wherein it consisteth 288 Fearers of God must bee accepted of us 293 Few men see the necessity of preaching why 372 Five deadly enemies foyled by Christ 1 Sin 2 Death 3 Hell 4 The Devil 5 The World 344 Five excellent fruits of saving faith 393 Five sorts of men all boast of faith and yet all of them want it 399 Freedom by Christ 302 Fruits of faith four 397 Fruits of Christs death reduced to two heads 335 Force of consent in doctrin wherein it standeth 390 G. GAlilee of the Gentiles why so called 304 Glory of the last Judgement described 378 Glory of God in his children turned into shame 416 God no accepter of persons why 284 Gods providence over-ruleth every special event with the special circumstances 306 God was with Christ how and how with his servants 322 Gods wisdome and power most seen in chusing the most weak things 364 God only properly forgiveth sins why 402 God forgiveth sins not only properly but perfectly that is both the guilt and punishment 4â—7 Godly must enquire of the truth of Doctrin delivered by the Scriptures 363 Godly enter not into the judgement how 377 Godly must lift up their heads in expectation of the day of their redemption 383 Godly who have all hard sentences passe against them shall have justice at the last day 379 Godly must addresse themselves to the Judgement Day two ways 384 Godly life must not bee shunned for the crosses that attend it 411 Graces in the soul of Christ after his resurrection were incomprehensible by all Creatures but in respect of God finite as the soul it self is 343 Guilt of sin is wholly abolished in beleevers although not the whole corruption of it 344 H. HAppinesse how it standeth in remission of sins 415 Hearers how to know they have heard aright 374 Heavenly life discerned by the notes of it 349 Helps to attain the grace of remission of sins 411 Hope is Faiths hand-maâ—d 396 How the Lord of life could be subdued of death 328 How God can be just in punishing Christ an innocent and letting the guilty go free ibid. â—ow an infinite Justice could bee satisfied by so short a death ibid. How the jews are said to put Christ to death seeing they had no power to doe it 329 How Christs crucifying crucifieth the lusts of Christians 335 How Christ can bee said to rise agâ—â—n seeing neither his Deity nor the soul of his Humanity did 337 How Christ is said to rise seeing God the Father and the Holy Ghost are said also to raise him 339 How Christ hath slain our sin which yet is so stirring in the best 344 How beleevers may know they are risen with Christ 349 How the Apostles were furnished to their witnesse 361 How Christ could eat and drink after he rose again seeing he rose not to natural life 365 How preaching could bee Christs ordinance being so long before his incarnation 367 How Christ is ordained Judge seeing the Father and the Holy Ghost judge as well as he 375 How Christ shall deliver up the Kingdom to his Father 375 Humiliation of Christ must humble Christians and hâ—w 334 I IEsus of Nazaret why so called 306 In Gods udgement wee must stand naked 288 In all spiritual captivity hasten to Christ 324 In cases of sorâ—ery what to do ibid. In all divine things wee must lean on a sure ground 302 In reading the Prophets wee must still be led to Christ. 390 Ingratitude of the Jews most extream 330 Joshua in many things a singular type of Christ. 333 Judging of our selves standeth in four things 385 L LAw of perfect righteousnesse is the charter of heaven 351 Life of Faith wherein 393 Lets which hinder men from seeking the remission of their sins 409 Love of God expressed in three things 397 Love of men wherein chiefly descerned ibid Love and thankfulnesse to God attendeth the remission of sins 413 Lowest degrees of murther condemned as murther 329 M MAgistrates must not accept of persons 286 Mallice of the wicked against the godly never wanteth matter to wâ—rk upon 331 Many men bodily possessed by the Devil in Christs time above all other times before or since why 308 Manner of Christs resurrection in three things 34â— Map of humane frai ty in Peter 283 Means by which quick and dead shall bee presented before the last judgement 377 Means to increase the stock of Faith 398 Men
indure not their lusts to be pricked in the ministery and much less crucified 336 Minister must bee careful to remove what may hinder his Doctrin 284 Ministers must expect Gods calling as Christ did 307 Ministers must urge themselves to diligent preaching why 371 Miracles of Christ had a threefold use 313 Motion of sin in the regenerate is in letting the life of it go 344 Motives to the practise of Righteousnesse 292. N NEcessity of preaching evinced by sundry reasons 369 Necessity of remission of sins in three points ibid. Neither the person nor any of the offices of Christ could suffer him long to abide under the power of death 340 New miracles not needful to confirm old doctrin 316 No less in to sin by others as by our selues 329. No need of a dumb or blind ministery 371 No man can avoid the last â—udgement unless his power be above Christs 377 No man can bee too precise seeing the judgement shall bee so precise and strict 383 None capable of Christs office because none is so annointed as he 309 No peace by Moses 295 O OBjections against preaching answered 374 Objections against special faith answered 409 One way only to salvation 299 Opening the mouth what it meaneth 282 Open the eyes to see the happinesse of the Saints 416 Offences are of sundry sorts 402 Ordinaâ—y Ministers must be beleeved as Apostles while they teach things heard and seen by the Apostles 363 Ordinary Pastors now called by Christ though hee bee now in heaven 368 Outward things cannot bring into Gods acceptance 287 P PAttern of special grace in Peter 284 Peace wha by it usually meant 294 Peace by Christ with God man creatures how ibid. Peace wanting how to obtain it 296 Peace of conscience floweth from remission of sin 407 Person what it meaneth 284 Phrase of quick and dead what is meaneth 377 Plain preaching of Christ wherein it standeth 373 Popery a novelty 298 Popery turneth the doctrin of Christ crucified into crucifixes 336 Popish doctrin teaâ—heth not true faith to this day 392 Popish doctrin assenteth not to the article of free remission of sins 413 Preaching the ordinance of Christ 367 Preaching of Christ wherein it standeth 373 Priviledge of a Godly man what it is 292 Promises of God all accomplished in due season 355 Prophetical office of Christ. 312 Publike persons must give accounts for themselves and others in the judgement day 381 Q QUalities of â—hrists raised body are not divine properties they beautify but not deify it 343 R REasons against seeking to witches 325 Reasons why it was necessary Christ should rise again 340 Reasons why God delayeth to answer his children 356 Reasons why Christ must so manifest his resurrection 358 Reasons why the Apostles were specially commanded to teach the doctrin of the last judgement 374 Reasons to grow up in the strength of faith 401 Religion what and wherein it standeth 288 Remembrance of judgement to come a notable means to further godliness 374 Remission of sins what 402 Remission of sins how received 413 Resurrection of Christ not only removeth evils but procureth all our good as in five instances 346 Right and posâ—ession of eternal life issueth from remission of sins 407 Righteousnesse of the Judge and last judgement described 379 S SAlvation assured beleevers from Christs resurrection 347 Saints in Heaven wholly called from three things and the Saints in earth in part from the same 350 Saints in heaven enjoy five things which the Saints in earth do also in part 351 Satans tyranny over the souls of men more fearful than that hee exerciseth over their bodies 319 Scriptures ascribe that often to the instruments which belongeth to God the principal efficient why 400 Sermons which plainest teach Christ are the best 373 Sin set out in the most ugly visage of it 333 Sins carries never so secretly shall come into a clear light 38â— Sins compared to debts 403 Sorâ—ery of sundry kinds condemned 324 Spiritual possession very common proved at large by sundry instances 321 Strictnesse of the last judgement laid open 380 Sure grounds that God loveth a man 411 T TEmptations of sundry sorts foiled by holding the Article of remission of sins 408 Tender affection to forgive our brethren a good sign that God hath forgiven us 413 The tyranny of Satan over those whom hee bodily possesseth discovered five waies 318 The touchstone of tryal of our words and deeds is the word of God 380 Three actions of faith helping forward the free confession of it 398 Thoughts must be judged of as well as our works 382 To beleeve in the name of Christ what 406 Two things especially hinder the care of the la t judgement 384 Truth of faith as much to bee laboured for as salvation it self 400 V. VErtue of Christs death applyed two waies 334 Unbeleevers damned already how and why 400 Unregenerate men have all the mad properties of mad or possessed persons proved 320 Use of Christs crucifying at large 333 W WHy God suffereth the devil to possesse the bodies of men in all ages four reas 317 Why God suffereth the Devil so to tyrannize abuse and torture them whom he possesseth reas four 319 Why God permitteth a power of curing to them of whom we may not seek cure 326 Why the wicked prevail against Christ who had prevailed against the Devils themselves 328 Why Christ was rather to bee hanged on a tree than to dye by any other kinde of death reas four 331 Why Christ must dye in Jerusalem the theatre of the world 332 Why Christ would still vail his glory after his resurrection 343 Why Christ rose no sooner nor would defer his riâ—ing again no longer than the third day 353 Why Christ would not shew himself to all the people after that he rose agaâ—n 362 Why Christ chose such mean men for his witnesses 363 Why the Apostle inferreth so many testimonies together concerning Christ 387 Whosoever would have his works words abide the tryal of the last day must try them before hand 380 Wicked men shall bee judged by him against whom all their villanies have been committed 376 Wicked men already judged five waies 377 Wisdome of God in every thing to be subscribed unto 360 Witches and all seekers to them condemned 325 Witnesses of Christs resurrection of sundry sorts 360 Witnesse of the Apostles to be beleeved as infallible 359 Word preached what use it hath both to the unconverted and converted 369 Word preached opposed by the Devil and all wicked ones and therefore is from God 370 Working righteousness what and wherein 190 The manner of it in four things 191 CIRCUMSPECT VVALKING DESCRIBING Several Rules As so many STEPS in the vvay of VVISDOM BY Thomas Taylor D. D. Preacher of Gods VVord at Aldermanbury London GALAT. 6 16. As many as walk according to this Rule Peace shall be upon them and Mercy and upon the Israel of God LONDON Printed for A. K. and R. I. and are to
to Hell and made him actually know and confess he was the Son of God but he would not for sundry reasons Christians must overcome adversaries rather by patience than by power 1 To teach us that as he did we must rather overcome Satan by humility and patience than by power as Christ obtained his full victory not by majesty but by abasement and passion 2 To teach us that when wee suffer indignity and wrong of evil men as Christ here of the evil one wee should rather turn our selves to Doctrin and convincing them by the Word than to revenge so did Christ 3 That we might hence know the power of the VVord of God a part of our spiritual armour even the sword of the Spirit put into our hands by God to foyl and vanquish him by for the whole Combate of Christ was exemplary nay hee sustains here our person and wields our weapon for us 4 Christs humility and meekness was now a fitter weapon than power and glory in two respects 1 To the greater vexation of the adversary who thought himself so strong and cunning as no flesh was ever yet able to resist him only he knew God had him in chains but now he is foyled by the seed of the VVoman by the wisdome and weakness of Christ as man and not by his Divine power as God 2 Christs meekness lets him goe on and pass thorough all his temptations to his greater and utter overthrow and silence for if Christ by his Divine power had cut him short at the first hee would have said that God fearing his weakness would not suffer him to be tempted or not to abide in temptation Now his mouth is shut Christ the Son of man foyls him 5 To comfort us 1 By shewing us that there is something else besides Divine power to overcome all hellish and Satanical power withall for else wee that want divine power and are weaker than water could have small comfort but now wee see Satan may bee overcome of weak men by the means that Christ used as fasting prayer and the Word of God 2 By perswading us that if Christ in his humility and abasement could encounter and foil Satan much more can hee now help us being in his glory and exaltation If hee can rescue us out of the mouth of the roaring Lyon when himself is as a Lamb before the shearer much more when hee shall shew himself the mighty Lyon of the Tribe of Judah Hence note that Doct. Christ cut not Satan here so short as hee did sundry wicked men nay Christ not so rough with Satan as with some wicked men nor as with some of his dear Disciples Reasons as hee did some of his beloved Disciples Peter how sharply was he checkt for disswading Christ from Jerusalem and Joh. 21.21 when hee asked curiously concerning John what hee should do Christ said What is that to thee so he might have said to Satan what is that to thee whether I be the Son of God or no but hee doth not 1 Not because hee loves his Disciples and Gods Children worse than Satan but because the Devil and wicked ones must bee let go on to the height of impiety as Satan here and Judas how patiently did Christ bear him all the while yea at his apprehension calling him friend they go on to confusion without check or bands almost in their life and death But he will take up his children in the beginning they must not bee let run too far as good Parents reclaim their children timely 2 God declares his power in taking the wicked at the height as Pharaoh Rom. 9.17 For this cause have I stirred thee up that I might shew my power in thee and that my Name might bee declared to all the world if Pharaoh had been taken at the first the Lord had never had such glory of his overthrow 3 The Lord hereby declares his long patience to vessels of wrath Rom. 9.22 all which bountifulnesse and patience because they abuse and are not lead to repentance by it they are excuseless and condemned justly as having heaped coals of wrath on their own heads Who could so long have indured Pharaoh but patience it self 4 The Lord hereby declares the riches of his glory upon vessels of mercy whom hee hath prepared to glory Rom. 9.23 for as hee hath prepared them that is decreed to glorify them so hee daily prepares them to glorious uses as wee do our vessels by rubbing and scouring separating corruption from them and the rust of sin by his rough handling them judging them in the world not to condemn them with the world Use 1. If the Lord bee not so quick with thee in his corrections as with others thou hadst need bee the quicker with thy self to judge thy self The greatest judgement of all not to be judged at all and see what estate thou standest in that thou bee not in the upper stairs and room of sin Take heed of thy self when God lets thee alone to thy self The greattest judgement of all is not to bee judged at all When a man hath cast off his Son and lets him run his own riotous waies as careless what becomes of him it is a certain sign hee shall never injoy his Land so is it with God and the sinner pacing on without controul in his sin Vse 2. If Christ bee thus meek and patient with Satan himself and God use so great patience to vessels of wrath this commendeth unto us the grace of meeknesse towards our brethren much more 1 This is the Commandement of our Saviour who was a special School-master of meeknesse Learn of mee for I am lowly and meek Hee was herein testified to bee the Son of God because the Spirit descended on him in the likeness of a meek and harmless Dove and thus wee must testify our selves the Sons and children of God by the lighting of the same Spirit of meekness upon us Gal. 6.2 2 A meek spirit is much set by of God and preserveth peace with men by soft answers and readiness to forgive and pass by offences Vse 3. This reproves men of a fiery and furious disposition men as meek as rough Esau right Ismaels their hand is against every man and every mans hand against them like Lamech who if hee bee provoked will revenge a word with a blow a scoff with a stab But others let them alone offend them not you shall have them meek enough tractable enough but move such a one but a little by a word or the least neglect as may bee Oh he is presently as meek as David at Nabals churlish answer hee will kill and slay even all presently in his hot blood But is this Christian meekness to bee so boisterous like a suddain wind which thy self scarce knows whence it is or whither it tends no but a brutish meekness for even the beasts will scarce stir unprovoked nay wee say the Devil is good so long as hee is pleased
goes to the Physician and pines away for all that 2 Chron. 16.12 4 Money 4 Money is a good means to provide necessaries for the sustenance of mans life and therefore men labour and take much pains for it But both labour is in vain except the Lord build the house Psal 127.1 and thou shalt earn money and put it in a broken bagge or a secret rust shall consume it Hagg. 1.6 5 Strength 5 Strength is for the warre and a good means for the defence of life and right but strength alone is weakness Psal 20. An horse is a vain thing in battel and therefore David goes against Goliah not with a sword or a bow but in the name of the Lord that was his strength 6 Counsel 6 Counsel and policy is for a State both in peace and warre wee see how soon Rehoboam ran through ten parts of his Kingdom by the bad counsel of the young men But yet there is no counsel nor policy that can prevail against the Lord. Many are the devices of mans heart but the counsel of the Lord shall stand The counsel of Achitophel which was like unto an Oracle of God was turned into folly Reasons 1 The means themselves are without life and in a very short time rot away of themselves or if they be living things as Sheep Oxen Beasts Birds and Fishes they must lose their lives before they can come to be helps of ours how can they then give life or keep life in us by themselves being dead The death of the Creatures sheweth that our life is not from them but from something else 2 God hath prescribed means of life and tied us unto them but not himself he is able to doe whatsoever he will and his providence is of equal extent and latitude with his power which cannot be restrained to means these being finite that infinite And hence it is that means are ordinarily necessary but not absolutely seeing God in his absolute power can feed us with stones as well as raise men out of stones 3 If means alone could sustain a man how comes it that the same wholsome meat that feedeth some should poyson others How comes it that men using means as men in a Consumption eat as much as others and yet pine away and are famished that men labour and toyl and get money and yet thrive not but their state is in a Consumption still How comes it that they who are best fed as great Personages are less lively and healthful Poor day-labourers who fare hard and coarse laugh at rich men for maintaining Physicians and yet are still sick poor mens Children thrive better and look fairer with Daniel and his fellows feeding only of coarse pulse than many that fare daintily with the Kings Children See wee not the Fathers before the Floud living some seven hundred some eight hundred some nine hundred years and above of greater strength and stature by farre and they carried near a thousand years upon their backs more lightly than we can carry half an hundred and yet they lived upon herbs only we have also flesh and fish of all sorts with the best and most exquisite Cookery so that if our Lives were pinned upon the means only where they lived near a thousand years wee should by our means live many thousands 4 God is the God of life it is hee that continues our lives and not the means and all means are in his hand to be either blessed or blown upon at his pleasure What can an Hammer or Saw doe without the Artificers hand no more can the means which in Gods hand are as a Tool in the Work-mans whose hand can doe many things without tools but they nothing without his hand 5 What means that Petition which every man must daily use for daily bread even he that hath the most but because he may have bread and want that in bread which may doe him good and help Vse 1. Learn hence how to conceive of means aright Means not to be set above their own place namely as things not to be trusted to because by one blast of God they may become unprofitable and unsuccesseful especially when men are loath to raise their thoughts beyond them Asa his Physick shall not help him because hee trusts in the Physicians Israel shall dye of that flesh wherein they thought their life was And it is just with God that when the means step up into his place and men ascribe that vertue unto them which only Gods blessing addeth unto them he deprives men either of the means or of the right and comfortable use of them And were not the means too too much magnified and set above their own place men would not so spend their days in carking cares for them with such instance and neglect of all things else as if they were ever to live by bread only not so wise as the Fool and Churle in the Parable who when he had goods enough for many years would have his soul take his rest but these men having bread and means enough for many ages are as restless and insatiable as ever before their life stands in seeking and holding abundance Use 2. Let us learn to trust God without the means which the worldling cannot doe In plenty in health when the barns be full and the chests ready to break with treasures the most earthly churl can bee content and praise God for all but in poverty and sickness his heart lets him down as though God is not as able and willing to help in one estate as in another But now faith were it present would most shew it self it is a dead faith that withdraws it self from the living God and sets it self on dead things Use 3. Learn we to moderate our care for the things of this present life as such who value them according to their right estimate without which a superiour vertue can do us no good for what is food apparrel and the like but base things without Gods blessing which men of thousands enjoy abundantly and yet by a secret curse either upon the wicked getting or holding them want the comfort that many poor men have whose portion is but a mite to the others superfluity And what is the reason that men bury themselves alive in the graves of their lustings and earthliness but that they falsly conceive of the means and place them above their worth or work What saith the worldling is it not my living and must I not look to that I tell thee no it is not thy living unless thou livest by bread alone or hast that animam triticiam that wheaten-soul of the rich man in the Gospel who thought hee must now live many years because he had wheat enough Obj. But you speak as though we were to expect Miracles for our maintenance or to cast off our Callings to neglect the means and live by the Word of God Ans 1. Miracles are ceased and yet if God
be saved 3 How hardly can we bee kept from wicked companies and occasions Though we be warned by Christs voyce speaking in the Word as Peter was yet we thrust into Caiaphas his hall and the Players Hall which is the Devils School and will not avoyd occasions till the end of sin bring sorrow and bitterness incurable How easily doe men lose the watch over themselves against their own resolutions and the motions of Gods Word and Spirit when they might redeem their precious time gained from their special calling to the general in reading meditating prayer c. presently the Devil thrusts them out of both callings to gaming drinking or bowling or such unprofitable exercises O when God layes you on your Death-bed this one sorrow if God ever give you sense of your estate will be ready to sink you that you have loosely and unfruitfully parted with your time and now you cannot buy an after-noon to bewail the loss of many in with all your substance 4 How prone are we to venture and rush upon any thing without a calling or without a warrant as when men cast themselves into unnecessary dangers hoping that God will deliver them Many run on an head into unlawful contracts without care of any word to guide them Others strike the hand and undoe themselves by Suretiship Others cast off profitable callings and betake themselves to unprofitable and hurtful as Usurers and their Bawds and keepers of Smoke-shops And some will run upon ropes for praise or profit In all this men are out of their way and in a course of tempting God Would a man cast himself into the Sea in hope he should never be drowned or on a perswasion he should never be burnt cast himself into the fire Wee having stayrs are prone to leap down Christ our Lord would not doe so 5 How common a thing is it both in matters of soul and body to sever the means from the end which is a plain tempting of God as our Saviour here calleth it Every man hopes to goe to Heaven but never seeks the way I. What a number will be saved by Miracle for means they will use none faith repentance knowledge mortification sanctification they are strangers yea enemies unto God fed the Jewes miraculously in the Wilderness not in Canaan not in Aegypt where means were Christ fed many people by Miracle in the Wilderness but being near the City he bought bread Joh. 4.8 God will never feed thee with the heavenly Mannah by Miracle where the means are to be had but are neglected How many will either be saved as the Thief was on the Cross or they will never be saved they make their salvation but an hours work and make as short a matter of it as Balaam who would but dye the death of the righteous What a tempting of God is this as if a man would adde his Oath unto Gods that he shall never enter into his rest Christ hath sufficiently set forth his Divine power by that example of him on the Cross he need not nor will not doe it again in saving thee by miracle It is a better argument Christ saved the Thief at the last hour on the Cross therefore he will not so save me than otherwise VVhat a common sin is it to neglect the means and despise the word as a weak and silly means as the Preachers be silly men Oh if wee had greater means some man from the dead or some Angel from Heaven or some miracles we could bee better perswaded A great tempting of God as though his wisdome had failed in appointing sufficient means for the faith of his people Christ reproved this infidelity Joh. 4.48 Except yee see signs and wonders yee will not beleeve Notably Luther If God should offer me a vision I would refuse it I am so confirmed in the truth of the word How commonly doe men stand out the threats of the Word plainly denounced against their sin even in their own consciences which is nothing but to tempt God and try whether he will be so just and strict II. In the things of this life men tempt God many ways 1 Idle persons are tempters of God that for working might releeve themselves and theirs but they will not and yet hope to live whose presumptuous tempting of him God revengeth either by giving them over to stealing and so they fall into the Magistrates hand or he hardens mens hearts against them that they finde not that good in an idle and wandring life which they expected These must have water out of a rock and be extraordinarily fed thrusting themselves out of the ordinary course which God hath put all flesh under viz. By the sweat of thy brows thou shalt get thy bread 2 The omitting of any ordinary means of our good or over-prizing of any means is a tempting of God to take them from us and a revenging of the abuse Hezekiah though the Lord say he shall live fifteen years must not omit means but take dry figgs and lay to the apostem Asa must not trust to Physick for then he shall never come off his bed 3 In our trials when wee murmure grudge make haste or use unlawful means we tempt God and incur this great sin So as none of us can wash our hands of it but it will stick with us and we had need daily to repent of it because it daily thrusts us under the displeasure of God Vse 1. Labour we to nourish our confidence of Gods power and mercy which is an opposite unto this sin and strive against it Quest By what means Ans By observing these rules 1 See that in every thing thou hast Gods word and warrant for what thou doest say not I hope I may doe this or that but I know I may doe it If thou hast a word thou mayest be bold without tempting God that is the ground of faith and tempting of God is from infidelity Acts 27.34 when Paul was in extream peril he tells the Mariners they should come safe to land Why what was his ground even a special word the Angel of God told him that night that none should perish 2 Walk with God as Enoch provoke him not by sin then mayest thou pray unto God and secure thy self under his wing in danger without tempting him So long as a man hath a good conscience with Paul and an upright heart with Hezekiah he may bee bold with God and rejoyce in himself and assure himself that Gods power and justice is his he will not sink in trouble not say Is God with me 3 Vse the means conscionably which God hath appointed for the attaining of good ends Paul had a word that they should all come safe to land yet they must not cast themselves into the sea nor goe out of the ship Never did any promise of God make the godly careless in the means Daniel had a promise of return out of Babylon after seventy years and knew they should return
power ruling all Creatures and over-ruling in all things The latter is the power of his Office as hee is Mediatour and King of his Church and this power differeth from the former 1 in that it is a power received Matth. 28.18 All power is given mee in heaven and in earth Phil. 2.9 God hath given him a Name above all Names whereas Christs power as God is not received but his own proper power being God 2 That power is essential infinite and incommunicable to any creature this is personal communicated by dispensation of grace after a singular manner unto Christ as God-man and our Mediatour 3 That power is immutable unchangeable everlasting this power shall after a sort bee determined for hee must give up his Kingdome to his Father 1 Cor. 15.24 not that Christ shall ever cease to bee a powerful head of his Church nor that hee shall cease to reign with his Father for all eternity but look as the Father now doth not rule the Church namely as Mediatour but the Son so the Son shall not then rule his Church in the manner as hee now doth as Mediatour but in the same manner as his Father shall Now hee rules and puts forth his power in fighting against his enemies but then all his enemies shall bee trodden under his feet and made his footstool Now hee manifesteth his power in gathering a Church by the Word and Sacraments but then all the elect shall bee gathered Now at his Fathers right hand hee puts forth his power in making intercession for us but then hee shall intercede no more 〈◊〉 us At the end of the World hee shall declare his mighty power in raising all the dead and sitting in judgement on them but then there shall bee no more need of this power when death shall bee swallowed up into victory and a final sentence is given on all flesh So as Christ shall not reign as now hee doth but as his Father Whence it followeth that the power by which Christ subdueth the Devils is not onely that essential power of his Divine nature but the power of his Office whereby even in our nature and flesh hee subdueth them And this power may bee distinguished according to the subjects into two kindes first that power by which hee sweetly ruleth the Church as the head the members or a King his Subjects and this is either directive or coercive Secondly that coercitive and judiciary power which hee exerciseth against his enemies wicked and ungodly men as a King against rebells and foes to his state and person And this power is properly raised against the Devils and his instruments against which they cannot stand Reasons 1 Christ was prophecied to bee the seed of the Woman that must bruise the Serpents head which prophecy plainly shews that Christ as Mediatour in our flesh must disperse all Satans forces planted against us and for this end the Son of God appeared to destroy the works of the Devil and the work doth properly and singularly belong unto Christ although the fruit and benefit of it by communication of grace flow unto the Church as the body of Christ Object But did not others beside Christ command the Devils Act. 8.7 when Philip preached in Samaria unclean spirits crying came out of many and Act. 16.18 Paul turned about and commanded the unclean spirit to come out of the maid Answ 1 Christ did it by his own power they by his 2 The power of Christ is one thing faith in his power is another they did it not so much by power as by faith in this power whence S. Paul chargeth the foul spirit In the Name of the Lord Jesus Christ to come out 3 Common men were able to discern a difference between Christs power and others in casting out Devils Mar. 1. and Luk. 4.36 fear came on them and they said among themselves With authority he commands foul spirits and they come out that is by his power and divine authority and not as other Exorcists did 4 Hee did work his as a person that was God other his Disciples as persons with whom God was working and confirming the doctrin with signes and wonders that followed Mar. 16. ult 2 All things are given him and put under his feet Joh. 3.35 The Father loveth the Son and hath given all things into his hand Heb. 2.8 Thou hast put all things in subjection under his feet And as if that were not plain enough hee setteth in the next words a large Comment upon it And in that he hath put all things in subjection under him he left nothing that should not be subject only except him which did put all things under him as it is 1 Cor. 15.27 So as it is plain that excepting God himself nothing is not subject to Christ as Mediatour Now this may bee enlarged by a special induction of all things Angels are subjected to his word 1 Pet. 3.22 to whom Angels and Powers and might are subject with a reason For hee is the Lord of the holy Angels and set far above all Principalities and Powers Eph. 1.21 Unreasonable Creatures hear his word and obey him Luke 8.25 Who is this that commands the winds and the Seas and they obey him Diseases obey him to the Leper hee saith I will bee thou clean and hee is clean immediately Matth. 8. To the Lame man hee saith Take up thy bed and walk and hee doth so Matth. 9.6 Hee meets a blind man Joh. 9.7 and bids him go wash in Siloam and hee comes again seeing Yea death it self heareth and departeth at his word Joh. 11.44 At that word Lazarus came forth bound hand and foot and the time commeth when they that are in the graves shall hear the voice of the Son of God and come forth In one word the Apostle ascribeth to Christ that he is able to subdue all things to himself Phil. 3.21 All Creatures all Enemies sin Satan the Grave Hell Death Damnation and whatsoever resisteth his glory in himself or any of his members 3 Christs Kingdome must bee set up against and above all the Kingdoms of the World Dan. 2.45 The little stone cut out of the Mountain without hands breaks in pieces the Clay the Iron Brass Silver and gold that is the Kingdome of Christ shall break all those great Kingdomes and the God of Heaven raiseth a Kingdome to his Son which shall never bee destroyed And therefore for the upholding of this Kingdome hee must bee invested with power which neither the Tyrants of the World nor the god of the World can ever prevail against For never were all the Kingdomes of the World so opposed by the World and the Devil as the poor kingdome of Jesus Christ but this power of Christ is as an hook in Nebuchadnezzars jaws and a chain in which hee holdeth Leviathan limiting him how far he shall exercise malice against the Church and no further 4 Christ as Mediatour was to perform those works which no other creature
liberty than hee affords if thy affections be rough and stirring against Gods children thou hast not yet subjected thy self to Christ 4 A mighty work of power in Christ was that he was able to soyl temptations and stand out against all hellish powers so that the Devil found nothing in him Now findest thou the power and strength of Christ in the spiritual combate Doest thou chase Satan afore thee and the whole band of his temptations Wouldest thou refuse a whole world rather than sin against God or gratifie Satan and thy self with the least displeasure of him All the power of Christ was set against sin and Satans Kingdom And if thou hast part in this power of Christ it abolisheth sin in thee and strengthneth thee with full resolution against all sin 5 A mighty work of Christs power is to enrich his children with all necessary graces tending to salvation and to lead them into the fruition of their eternal inheritance It cost Joshua some labour before he could bring Israel into the good Land that abounded with good things it cost our JOSHUA more Findest thou this fruit of Christs power that thy face is set towards Heaven and is it with thee as with those that entred into that good Land who tasted of the fruits aforehand Hast thou received the first fruits of the Spirit Doest thou grow in grace Doest thou with patience expect the promises and begin the heavenly life already Hast thou hope joy love of God zeal for God constancy in the truth for these are purchased by this power of Christ Then here is a creating vertue put forth a fruit of Christs mighty power magnifie this grace of God and hope for the accomplishment and finishing of the same work by the same power the which shall preserve thee to salvation 6 A mighty work of Christs power was the perfect fulfilling of the Law Whether doest thou partake in this power art thou perfect in the way sincerely obeying God in all his Commandements Doest thou subject thy self to the Law as the rule of thy Law Doest thou aym at the perfection thereof Christ loved his Father with all his heart and his Neighbour as himself yea above himself and if this power of Christ prevail with thee this will bee the scope and aym of all thy actions For though the obedience of the Law bee not necessary to Justification yet it is requisite to Sanctification 7 Another work of Christs power was that it set him free from all corruption and infirmities which hee undertook for us without sin Labour to finde this power of Christ in thy soul daily freeing thee from the corruption of thy sin and daily infirmities If the Son set you free you are free indeed not only the reign of sin is thrust down but the corruption of sin is lessned David desired the Lord to give him again his free Spirit Psal 51.10 11. he well knew that where the Spirit of the Lord is there is liberty that is not only a redemption from Damnation by our justification but from corruption and vain conversation by our sanctification 8 Christs power was mighty in ruling and ordering his own powers and faculties his understanding was able to see God perfectly his will only just right and wise never bowing from the will of his Father Not my will but thy will be done His memory could never forget any good thing but he retained his whole duty ever before him His affections were ordered according to right judgement His appetite never exceeded the bounds of sobriety and moderation His speech was gracious his actions all exemplary no spot in him from top to toe And this same power of Christ is in some measure manifest in all his members this power enlightneth the minds of beleevers formerly blind to see God in part and perswadeth the will and boweth it to obey Gods will which before was captivated to the will of the Devil it inspireth godly desires and gracious resolutions and strengthens the memory to retain good things being before as rimy as a five it guideth and altereth the affections making the beleever to love good things and good men and whatsoever sets forward Gods glory and to hate zealously the contrary Christs power in the soul orders the appetite to sobriety in the seasonable and thankful use of outward mercies makes a man speak the language of Canaan and his whole course savour of Christ Whence it is plainly concluded that ignorant persons malicious persons Libertines intemperate Drunkards Gluttons filthy talkers Swearers loose in their behaviour open enemies to this power of Jesus Christ not submitting themselves to the rod of his mouth shall bee laid under his rod of iron Use 4. This teacheth us to goe on fearlesly in good duties seeing this power of Christ is with us and for us He is of power to protect us against enemies and dangers Of power to strengthen us in our duties when we are weak and feeble he will perfect his power in our weakness 2 Cor. 12.8 Of power to make us invincible in our sufferings Phil. 4.13 I can doe all things through him that inableth me Of power to reward our least labour of love undertaken for him Of power to answer our prayers and to doe abundantly above all we ask or think Of power to perform all his gracious promises which shall be made good to us in due time Of power to supply us with all good means in his service hee can give wealth and make the latter end better as he did to Job the Divine power giveth all things pertaining to life and godliness 2 Pet. 1.3 Of power in death it self to keep that which wee commit unto him till the last day Of power to rebuke Diseases and command Death and after death to raise our bodies to eternal life being cloathed with corruption and wrapped with deaths garments 1 Cor. 6.14 God hath raised up the Lord Jesus and shall raise us also by his power Vse 5. Lastly this doctrin assureth us of our perseverance in grace begun Christ by his power lays such fast hold on us no seducer is able to deceive the elect nor pluck them out of his hands for the weakness of God is stronger than men 1 Cor. 1.25 and when we cannot comprehend him so fast as wee would he comprehends us and preserves us by his power to salvation 1 Pet. 1.5 Neither doth this Doctrin maintain any security but the security of faith which is ever attended with the fear of God and fear to sinne The Second thing in the victory of our Saviour is the manner of Satans leaving him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith St. Matthew St. Luke more plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implies a bodily departure and sensible as we have formerly shewed his presence to be Quest What kind of departure was this it seems to be a willing and voluntary subjection to Christ he bids him depart and he is gone Ans Indeed it seems obedience
wickedness with tears pray for pardon promise amendment beg prayers of others as Pharaoh one would think them very penitent themselves think they are so also but the Moon changeth not so often as these spiritual lunaticks who hence may know that the evil spirit hath taken possession of them because they are never long in a good minde These few notes instead of many I thought good to set down to help men that are desirous to see how secretly Satan worketh in their souls and how hee can cunningly most forceably keep possession when hee seemeth most to disclaim it that thus they comming to perceive the disease may run out of themselves to seek for remedy Which what it is wee are now in the next point to declare The third point in the words to bee considered is The mighty power of Jesus Christ who onely could heal those that were thus oppressed and enthralled by the Devil and here consider 1 The ground 2 The proof or manifestation of it The ground was because God was with him How God was with his Son and how with his Servants It will bee objected that God is said to have been with many of his servants who yet had not this power as with Joseph Joshuah Moses and others Answ God was indeed with them onely by manifesting his presence in some powerful or loving effect which hee wrought in by or for them But never was God present with any of his Saints as hee was with his Son who had not the vertue onely and power of the God-head effectually and energetically working with him which was all they had but the god-head it self was after a sort bodily with him yea the fulnesse of the God-head was not only with him but in him bodily Col. 2.9 as elsewhere God is said not onely to bee with Christ but in Christ reconciling the world unto himself 2 Cor. 5.19 So as hee of himself performed the works which proceeded from him which they did not and his actions as from himself were divine Quest Why then doth not the Apostle more shortly and plainly say that Christ was God as that God was with him Answ Hee might indeed have so said as truely but for the time spareth the weakness of his hearers contenting himself to deliver Doctrin as they were able to receive it in great wisdome by little and little instilling into their minds the knowledge of Christ and by degrees laying such grounds and foundations as whereby themselves might more easily rise to that high point of Divinity which the Apostle calleth a great mystery namely God manifested in the flesh 1 Tim. 3.26 Secondly For the proof or manifestation of this Divine power of Christ Christ powerfully treadeth Satan under his feet â—n overthrowing the power of Satan and treading him under his feet is evident in the Scripture The first promise that ever was made to man fallen is That this seed of the woman should bruise the Serpents head According to which prophecy hee not onely put Satan to flight in his own person Mat. 4. but took also his strongest holds where hee had strongly fortified himself in the persons of others as every where the History of the Gospel recordeth Hee rebuked the unclean spirits and made them cry for grief and anger Mark 9.25 Hee forced them to silence and would not suffer them to confess him Mar. 1.25 By his very word hee chained and bound them whom no bolts could hold nor any other means subdue such was his power and glory though men saw little of it that the Devils could neither fly from him nor yet abide his presence A whole legion of them ran to meet him a far off and worshipped him Mar. 5.6 most submisly intreated him that hee would not torment them and earnestly sued unto him that seeing they could no longer inhabit the man they might have power over the swine By all which examples and many more that might bee added appeareth what command Jesus Christ hath over the Devils and that by his onely word hee healed all those that were oppressed by them Quest It is true that Christ hath this power and glory in himself How the power of Christ foyleth Satan for us because God is with him but how commeth this power to bee so saving and soveraign unto miserable creatures who are held under the power of the Devil and that most justly Ans In healing all our diseases Mat. 8.16.17 among which this cute is numbred wee must knit and combine those two things which in Christ were inseparable namely his glory and his grace the latter of which makeeth the former soveraign unto us and appeareth in two actions in removing from us the next causes of all our diseases namely our sins For as the Physician in working a cure first removeth the distempered humours of his patient which are the matter of the disease so doth our heavenly Physician imply that this is the beginning of his cure and therefore often his first word is Thy sins are forgiven thee and his last word is goe and sin no more lest a worse thing befall thee 2 By taking our diseases upon himself which 〈◊〉 Physician doth or can do but this Lamb of God taketh away the sins of the world by taking them upon himself for he bare our infirmities Col. 2.22 and carried our sorrows and sins in the body of his flesh even to the cross where they were fastned with him buried them in his grave yea cast them into Hell and there left them by which most glorious triumph of his the snares and letters wherewith wee were chained to death and the Devil are broken and our souls as a bird are escaped Christ onely by his Pâ—opes power casteth out Devils Hence note 1 That no man can cast a Devil out of a possessed party or ever did as a principal efficient cause but as an instrument and that onely by this power of the Lord Jesus to whom all power in heaven and earth is given and to whom all the honour of this power must bee ascribed for what power can countermand Satans but onely Gods I grant Satan may give place to beelzabub and depart his habitation for his greater advantage and forsake a body to get faster hold upon the soul or to delude many beholders but such hostile conquest over Satan argueth a mighty power of God which all the Devils in hell cannot resist Secondly That whosoever finde themselves any way molested of Satan must hasten themselves to Jesus Christ who onely can batter down the holds of the Devil In all thy spiritual captivity repair unto Christ and work their deliverance Feelest thou thy self held under any spiritual captivity or bondage doth the Law of evil present with thee toyl thee with heaviness and unchearfulness to any thing that is good seest thou in any measure Satans secret trains working against thy salvation Oh come unto Christ not faintly as the Father of the possessed child Mark
9.22 Master if thou canst do any thing help us but with confidence as the Leper Master if thou wilt thou canst make mee whole Matth. 8.2 or as the Centurion onely speak the word rebuke these dumb and deaf spirits within me and thou who only canst make the dumb to speak the deaf to hear the blinde to see and the lame to leap for joy set mee at liberty work my inlargement chase away these spiritual enemies and thou that art the Son set mee free and I shall bee free indeed In cases of sorcery and bodily oppressions by Satan what to do Again art thou in any affliction of body or mind or goods or name yea bee it in the case of Sorcery or Witchcraft against thy self or any of thine or whatsoever belongeth unto thee look up unto Christ hee can command Fire Water Windes Seas Diseases Death the Devils themselves and if hee see it good for thee he can check all thy grievances hee is of no lesse power now in his glory at his Fathers right hand than he was in his humility upon earth and yet when hee was at lowest hee could command Legions of Devils nay Legions of Angels as at his apprehension much more can hee now command and rebuke the former and pitch the latter round about them that fear him so as without his will all the Devils in Hell cannot make one hair of thy head to fall The superstitious sorcery of such as attempt by amulets and words to drive away Devils and Diseases Thirdly Hence are overthrown sundry superstitious and wicked opinions and practices very rife in the world As 1 Such Popish minded persons as think that by certain words and amulets Devils may bee driven away diseases healed c. And for this they alleadge that in the New Testament onely by naming Jesus such cures were effected To which I answer that it is too gross a conceit to think that there can be any vertue in words to dive away diseases much less Devils or to conceive that by the pronouncing of words but by the vertue and power of Christ working by the Apostles and miraculously put forth with those words both diseases and Devils gave place and so the parties were healed Popish charming 2 Such as think that by the applying of consecrated things as they call them Devils are scared away as by holy Water Salt hallowed Candles reliques of Saints the sign of the Cross Images fashioned in such or such a place All which howsoever very ordinary in the Church of Rome yet indeed are no better than sorcery and charming and the very practices of those who while they will drive the Devil from others plainly prove that themselves are spiritually possessed by him in that they will cast out Devils by Beelzebub the Prince of Devils They object for these reliques that a souldier that was to be buried was revived by touching the dead bones of Elisha 2 King 13.21 But this was a Miracle wrought by the finger of God to confirm the truth preached by that worthy Prophet and is not to be ascribed to the touching of the bones which in themselves nor at any other time had any such vertue They alledge also the example of the Woman having the bloudy issue who was cured by the touching of Christs garment whereas that disease was cured not by the Corporal touching of his skirt but by the Spiritual touching of himself which was by the hand of her faith and therefore our Saviour said be it unto thee not according to thy feeling but according to thy faith They alledge also Acts 19.12 That from Pauls body were brought to the sick Napkins or Handkerchiefs and the diseases departed from them and the evil spirits went out of them Which things had no such power in them but only that it pleased God by such weak means to produce Miracles for the confirmation of that holy Doctrin preached by â—aul And therefore the text ascribeth these Miracles not to the garments of Paul but to God himself who by the hands of Paul wrought them vers 11. Wâ—â—â—ce we may conclude that whosoever use any such means as these shew thâ—mselves not only superstitious and wicked but most foolish and ridiculous to think that any bodily substance whatsoever can work upon or violence a substance which is not bodily such as the Devils is It will be alledged that experience sheweth that such means as these prevail to these intents and purposes which wee grant to bee true but that is by Satans subtilty who often dissembleth a flight as though he were forced by an exorcist to depart or else indeed goeth away that men might be confirmed in their impiety and grow more mad upon such wicked and unlawful means 3 Others who when Gods hand is any way upon them or theirs Against such as leave him with whom God is and run to the Witch with whom the Devil is especially if they conceive it as they are prone enough a case of Sorcery or Witchcraft leave the help of him with whom God is and run to one with whom the Devil is that is the Wizzard or Witch commonly called the Cunning man and Woman or the Wise man and Woman Which because it is so common a sin and so bold as men and women doe not so much as Saul who changed his garments that he might not bee known I will by some reasons prove this conclusion that although a man knew that a Cunning man or Woman so called or a Wizzard could and would help him yet ought hee not to seek or admit of such help were his case never so desperate 1 Besides expresse places of Scripture against it as Deut. 18.10 Levit. 19.31 Levit. 29.6 It is a departure from God to the Devil Isa 8.19 Should not a people inquire at their God from the living to the dead 2 King 1.16 Because thou hast sent messengers to inquire of Baalzebub the god of Ekron was is not because there was no God in Israel and indeed the seeking to such is a service and homage to Satan which he often and for most part being very skilful in Natural things recompenseth with cure of the disease Augustine Hence did the ancient Fathers call this seeking unto them a renouncing of Christianity and an Apostacy from God 2 All help is to be sought of God and in those lawful means which hee hath appointed and promised blessing unto But for words Amulets Characters which are Diabolical Sacraments or good prayers as they call them of the limbs of the Devil whose warrant have they or what power but from the Devil for God never put any such efficacy either into their nature by Creation or by any Divine institution since and therefore their work is from the Devil on his part by Satanical operation and on the Seekers part by Satanical faith and illusion Obj. But they use good means of Physick also Ans Seldome or never but if at any time
domestical and familiar converse with him all the while he lived in the execution of his office they might be furnished to this testimony Hence is it that John saith We saw his glory namely in his Doctrin and Works and the things which we have heard and seen declare wee unto you Many worthy points concerning this witnesse of the Apostles were here to be delivered but that I referre them all to the forty one and forty two verses where we shall as fitly and more fully handle the same And now proceed to the matter witnessed namely the Priestly Office of Christ in these words Whom they slew hanging him upon 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 Judea and Jerusalem 3 The kind and manner of his death slew hanging him on a tree 4 The use of Christ his Crucifying First the person that was put to death was Jesus Christ whom wee have heard to be Lord of all anoynted with the Holy Ghost and power to work most powerful Miracles who went about doing good and never harm with whom God so was as he never was with any Creature before nor ever shall bee hereafter who subdued mightily the very Devils themselves with one word for all this he was killed and slain How the Lord of life couâ—d be subdued under death Quest But how could the Lord of life be subdued of death yea hee that did only good and was without all sin which is the mother of death Ans Christ the Mediator must be considered in his two Natures 1 The God-head 2 The Man-hood and in that he dyed it was according to his Man-hood so Peter saith he dyed according unto his flesh 1 Pet. 3.18 for his body was dead being separated from his soul and his soul suffered the sorrows of death But yet we must conceive that he suffered not in such a Man-hood as was a naked and bare flesh such as ours but such as was inseparably united and knit to the God-head and therefore the Apostle saith that God shed his bloud that is not the God-head but such a person as is both God and Man Secondly although he had no personal sin to bring him to death yet had he sin imputed unto him even the sins of his whole Church which he willingly took upon himself so as God reckoned with him not for the sins of one man but of all his Church and esteemed him as a captain sinner till the price was paid and men reckoned him among sinners and esteemed him an arch-malefactor Why wicked men prevail against Christ who had vanquished the Devils themselves Quest But doth not this crosse the power of Christ immediatly before mentioned whereby he controlled the Devils themselves that wicked men should thus farre prevail against him Ans No but it argueth a voluntary laying down of his power for the time of his suffering for at his apprehension hee could have commanded twelve Legions of Angels but that the Scriptures must be fulfilled yea and this laying aside of his power was the most powerful work that ever he wrought by which he more foyled and broke the Devils power and forces in men than ever by any shewing himself the true Sampson who more mightily prevailed against his enemies in his death than in all his life Hence note 1 How Christs righteousness is witnessed hee went â—â—â—ut doing good and yet he is slain and teacheth that Christ himself deserved not death but he endured it for some other that had deserved it and indeed Christ dyed for us and in our stead that we should not dye How it standeth with Gods justice to punish the innocent and let the guilty goe free Object But how could he being innocent suffer for us sinners or how standeth it with equity that God should punish the innocent and let the guilty goe free Ans We must consider Christ in his death not as a Debtor but as a Surety or Pledge between God and us who hath undertaken our whole debt and therefore hee suffereth not as guilty in himself but in the room of us that were guilty now it standeth with the course of Justice to lay the Debtors action upon the Surety being 1 Willing 2 Able to pay the debt as Christ was Secondly we may gather hence the hainousnessâ— and odiousnesse of our sins it was no trifle nor a matter of small desert that the Lord of glory the only Son of God yea God himself must shed his bloud for and yet what a small reckoning is made of soul and open sins Thirdly take notice also of the love of God who to free us would lay the chastisement of our peace upon his doâ—â— Son that so his justice might be satisfied Object But how could his Justice bee satisfied who was infinitely offended with such a finite and short death as Christs was The justice of God doth more appear in Christ his Pâ—ssiâ—n than if all the world had been damned Ans By reason of the dignity of the person who suffered being God as well as Man that suffering was in value eternal though not in duration or continuance Lastly we have here the two Natures of Christ lively set before us the one most powerful and glorious in mighty Miracles which forced Legions of Devils to fly before it the other beaten down with wrongs and injuries even to the death it self and it was meet that the Apostle intending to prove Christ to bee the true Messias should mention both these natures which are absolutely necessary to the Mediatour the Humanity that it might suffer death and so satisfy in the same nature that had sinned and the Deity to overcome in suffering so to apply that satisfaction unto beleevers Secondly The persons that put Christ to death were the Jews they of Judea and Jerusalem Object But the Jews had no power to put him to death How the Jews are said to put Christ to death though they had no power to do it the Scepter was gone from them and if the Scribes and Pharisees had had the power in their hands they would never have suffered him alive so long Besides the Judge who was Pontius Pilate was the Romane Emperours Deputy the Souldiers his Executioners were of the Romane band the manner of Death also not Jewish but Romane why is it then said that the Jews slew him and no mention made of the Romanes by whose authority hee was put to death Answ The Jews are justly charged with it because they were the chief causes and abettors in all that violence which the Romans used against him They made way to this sentence and went as far as they could they apprehended him they mocked him they charged him with blasphemy they raised false witness against him they beat him spate in his face they hood-winkt him and bad him prophecy who smote him finally they delivered him to the Romane
in Jerusalem and the severity of Gods judgement lyeth heavily upon them till this day in that both a mighty God and innocent man was with all extremity of rage and fury pursued even unto the death Fourthly note in these Jews The malice of the wicked against Christ and his members is never without matter to work upon what an imbred malice there is in wicked men against Christ and his Members for it is never without matter to work upon if it cannot accuse justly of evil it can unjustly condemn for doing good this Christ sheweth Joh. 10.32 Many good works have I done for which of them do yee stone mee They answer him no but they stone him for Blasphemy so something shall bee pretended as Blasphemy Treason Mutiny faction or some such thing and a form of Law shall bee followed nothing in the world is more easy than to finde out a Law to put Christ to death by for that is the conclusion of all wicked Laws Christ and his members must dye by them but whatsoever bee pretended against them it maketh much for the glory of God the patience of his Saints and the just overthrow of his enemies that whatsoever the godly suffer at the hands of the wicked it is for most part causles in themselves and consequently unjust in the other Let such as professe the Lord Jesus take notice hereof and content themselves if they finde return of evil for good it was their Lords case and the servant can look for no better entertainment than his Lord findeth Let us not bee weary of well-doing although it breed us hatred of the World as knowing that the same spirit of malice is gone out into the world and doth breath in numbers that follow the way of Cain who slew his brother because his works were good as all those titles of reproach cast upon Gods Children lowdly convince as that they are Church-gadders holy Brethren too nice and precise persons the which and the like tearms if a man sing but a Psalm in his Family hee cannot avoid well needs must Christians suffer let their care bee to suffer onely as Christians and for well-doing for it is no shame to suffer as a Christian 1 Pet. 3.17 and seeing it is the will of God that they must suffer it is better saith the Apostle to suffer for well-doing than as evil doers 1 Pet. 4.16 many receiving indignities from men will say if I had deserved such and such things it would never have grieved mee but Christians must be in a contrary note it would grieve mee if I had deserved such things as I suffer at the hands of men but I rejoyce in that I have not deserved them The third point is the manner and kinde of Christs death in these words and hanged him on a Tree Quest Why was Christ rather to dye on the Cross than by any other kinde of death Answ Some say that because mankind was foyled in the first Adam Why Christ was rather to dye on the Cross then by any other death by means of a Tree it was meet it should bee restored by the second Adam upon a tree which although it be but inconsequent yet this the Scripture affirmeth that Christ on the Cross as upon a glorious Chariot of Triumph rescued his Church foyled the Devil spoiled Principalities and Powers and made an absolute conquest against all the enemies of mans salvation Col. 2.14 and that it was meet hee should thus do by this manner of death wee want not stronger reasons out of the Scriptures As First This was the counsel of God Act. 2.23 for the Jews did nothing against him but by the determinate counsel and fore-knowledge of God which Counsel of God over-ruled the matter and brought it to this pass strangely for the High Priests had accused Christ with blasphemy had produced witnesses against him in that cause yea had his own confession that hee was the Son of God which they took for blasphemy yet for this could they not put him to this kinde of death seeing the blasphemer by the Law of God must bee stoned not crucified and so had Christ been if the power of death had been in the hands of the Jews as not long before it was but the providence of God over-ruleth the matter so as hee must bee brought before the Romane Governour and a new action of treasonable affecting the Kingdome bee laid against him whence it was that Pilate asked if hee were the King of the Jewe and hee answered yea upon which answer hee was condemned to the most cruel death that was in use among the Romanes for of those three kindes of death burning heading and crucifying this last was the most severe and shameful Christ reputed an arch-Traytor in his life and death to which the chief malefactors were sentenced and that Christ was executed as an Arch-traytor the inscription on the Cross containing the crime for which he was condemned plainly sheweth Jesus of Nazaret the King of the Jews that no man could look upon or read that writing but hee should presently conceive Christ a malefactor in the highest kind of treason and rebellion Secondly This kinde of death was anciently prefigured as also fore-prophesied it was prefigured by Isaac laid bound upon the wood and the other sacrifices which all were laid on the wood to bee consumed by fire by the lifting up of the shoulder of the peace offering Levit. 7.30 by the shaking of the breast of the same to and fro which as some say signifieth the spreading of our Saviours hands upon the Cross but especially by the lifting up of the brasen serpent in the wildernesse which as Christ saith shadowed his own lifting up upon the cross Joh. 3.14 Again this kind of death was also fore-prophesied Psal 22.16 they peirced or digged my hands and feet it was also foretold by himself Mat. 20.19 They shall deliver him to the Gentiles and they shall mock him and scourge him and crucify him and that it was necessary that this word of Christ should bee fulfilled see Joh. 18.32 Thirdly This kinde of death carried with it a more special infamy than 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 every one which was hanged on a tree not that this death by any Law of nature or in it self was more accursed than burning or pressing nor by the Sword for then neither the Thief on the Cross could bee saved nor any of our fellons thus executed whereas the scripture in the one and our own experience in the other speak the contrary but it was onely accursed by the Ceremonial law of Moses so that every Malefactor of the Jews that was hanged was in the Ceremony accursed and was the type of Christ the substance of all Ceremonies who on the Cross was really and truely accursed sustaining the whole wrath
suckest so in temptation to any other sin deny it and say Oh no I see Christ on the Crosse made a curse for my sins already I have done him wrong enough already I will not adde this to the former I see rather an infinite debt due from me towards him and I must rather think of the payment of that than offer to run in further Thus we see both the duty and the means neither of them both are regarded by many some would fain see Christ on the Crosse for the remitting of their sin but not for the crucifying of it their lusts are as strong as ever be-before pride contention hastinesse voluptuousnesse worldlinesse live and thrive in them and yet they say Christ was crucified for them whereas if Christ be crucified for thee the world is crucified unto thee and thou unto the world Others because Christ is come and dead for sinners make a clean contrary argument Christ dyed for sinners and therefore they will live in their sins as though that were the work of Christ upon the Crosse to maintain sin and Libertine courses and not rather to abolish the same what a fearful thing is it that men dare make the death of the Son of God as a common pack-horse to lay all their sins upon while yet hereby they embolden themselves in the multiplication of them Many will not endure to have their lusts pricked in the Ministery and much lesse crucified Others are so farre from crucifying their lusts as they will not endure to have them prickt or touched in the Ministery Oh meddle not with mine eyes I can not endure it or if they endure to crucifie many yet some sweet sins shall be spared they are sweet morsels or fat morsels profitable or pleasurable sins and they must not be let goe but never a one of all these ever tasted in truth the least fruit of the death of Christ The second fruit that must appear in us is the life of Christ 2 Cor. 5.15 He dyed for all that they which live should not henceforth live unto themselves but unto him which dyed for them and rose again Rom. 6.11 12. Likewise think yee also that yee are dead to sin but are alive to God in Jesus Christ 12. Let not therefore sin reign in your mortal body In which places this life of Christ is opposed to the course of our lives framed of our selves and is nothing else but to depend upon Christ in all things to give up all our thoughts words and actions to be guided by his word and directed to his glory and so to order our whole course as his blessed Spirit may appear to breath lead and live in us Now that this fruit should be added to the former is evident 1 Pet. 2.24 He bare our sins upon the tree that we being dead to sin should live in righteousnesse Thus therefore help thy self by this meditation shall my Lord Jesus so willingly forsake his glory for me and shall not I forsake my sin and shame for him shall he contentedly dye an accursed death for me and shall not I as contentedly dye to an accursed life for him Shall he dye to glorifie me and shall not I live to glorifie him Shall not he think his heart-bloud too dear for me and shall I love any thing better than him Thus to behold Christ on his Crosse will help thee forward in this fruit also To which purposes the Lord in wisdome hath instituted the Ministery of the Word and Sacraments No marvel seeing the Papists shuâ— out the preaching of Christ crucified that they must see him in Crucifixes and such Idolotrous representations that wee might have Christ crucified Gal. 3.1 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 manuary 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 dyed upon it but accursed be all such dead and Idolatrous representations against the word let it bee our happinesse with care and reverence to frequent the Word and Sacraments which are blessed means ordained of God not only to set Christ on the Crosse before our eyes but to bring into possession those happy fruits formerly described Vers 40 Him God raised up the third day and caused that hee was shewed openly THE Apostle having delivered the Doctrin of Christ his death hee orderly descendeth to instruct his hearers also of his resurrection without which his death had never been beneficial unto them And the words in general imply one point not to bee omitted For howsoever the Apostle expresseth nothing between Christ his hanging on a tree and his raising again yet because it cannot bee properly said that hee was raised from the Tree or from the Cross which was a kinde of exaltation and lifting up necessarily must bee included a lower estate than that was namely that condition of the dead under which hee lay for a certain time as it were cast from the face of God his Father and of men yea from the face of the earth Christ submitted to the lowest estate of death why when death and sin seemed to triumph over him all the while of his burial when they had him in the grave the house of death This was the low estate from whence hee rose the which hee willingly submitted himself unto for a time 1 That the faith of his Church might bee confirmed in that hee was truely and certainly dead and not in shew or appearance 2 That his victory and conquest over death might bee more glorious in that hee could not hold him down when hee had him in his own house but like a mighty Sampson hee carried away the gates of his enemies 3 To remove by undergoing for us that fearful state of death and damnation which we had otherwise for ever lain under to sanctify unto us our estate under temporal death which is sweetened by his death to make our graves as soâ—t and perfumed beds of rest by his lying in the grave and that wee also therein by being subdued under corruption might put it off and so bee sitted to immortality and glory 4 To teach us that our head being of power to rise from the power of death when the bands of it wrapped him round about can now much more being in glory draw us his members out of the deepest pits of danger or thraldome spiritual or temporal and will in his time set us free This time wee must wait but not appoint it neither distrust his power and grace when wee are in the deepest of our distress 5 That seeing it was his pleasure to submit himself to the lowest estate of humiliation before his exaltation wee might also with more cheerfulnesse content our selves to suffer even any abasement with him and for him before wee look to reign
and 3 In their several offices one to another as to send and to bee sent these three are one in nature and essence one in power and will and one in the act of producing all such actions as without themselves any of them is said to perform Secondly Although here is no contrariety yet here is an order in the working or administration of the person to bee observed for the Father as the first efficient in order raiseth Christ as man by the Son 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 works of redemption they are ascribed unto the Father especially not because they agree not unto the other two persons but because hee 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 Son Jesus must bee conceived either as making Christ as the Son inferiour in power to his Father or as excluding his own mighty power in raising himself for they shew onely the order of the persons but make no inequality in essence or power or will or working Thirdly where the Son is said to bee raised of the Father it must not bee understood of the person of the Son but in respect of his nature assumed that is his humanity Whence observe that as the former point shewed that Christ was a true man because hee was in the state of the dead whence hee was raised so this consideration sheweth him to bee a true and glorious God and notably concludeth that which the Apostle aimeth at who would hence prove him to bee Lord of all in that by his own power hee raised himself from death and so mightily declared himself the Son of God Rom. 1.4 Ubi resurrectio non passive sed active accipitur cum sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deitatis Christs Deity cleâ—red by his glorious resurrection and Lord of all blessed for ever This is it which maketh him the fit object of our Faith and if hee had not expressed himself as well a true and perfect God as a true and entire man wee ought not to have beleeved in him wee beleeve not then as the Jews scoffingly say in a crucified God but in a God raising and exalting to glory by his own omnipotent power an assumed humane nature even then when it lay under the curse of all the sins that ever have or shall bee committed by the true members of the Church the which thing no power of man or Angel nor any created nature could ever turn hand unto could ever have stood under and much sess have swum out with conquest and victory neither indeed had he himself if there had remained the least sin of any the elect to have been accounted for wee need then no other sign to be given us to prove his Deity but this sign of Jonas and when the Jews demanded a sign why hee took such authority upon him hee gave them no other but sent them hither destroy this Temple and I will rear it on three daies Joh. 2.18 19 c. It was necessary that Christ should rise again reasons The third point is the raising it self wherein three points are to bee opened 1 The necessity of Christs rising 2 The manner 3 The fruit or ends of it First it was necessary that Christ should rise again in three respects 1 For the accomplishment of things fore-appointed and foretold it was from all eternity decreed and appointed by God and therefore it behoved Christ to rise from the dead the third day Luke 24.46 and it was impossible that he should be held down of death Act. 2.24 Again the Scriptures must necessarily bee fulfilled all which beat upon these two points 1 His sufferings Luk. 24.26 2 the glory that should follow 1 Pet. 1.11 And more specially all those predictions and types of his resurrection inforced this necessity Psal 16.10 Thou wilt not leave my soul in grave which our Apostle proveth cannot bee meant of David whose body saw corruption but that David spake concerning him Isa 53.10 when hee shall make his soul an offering for sin hee shall see his seed and prolong his daies Besides his own prediction of his resurrection must either bee fulfilled or hee could not have been the onely true Prophet of his Church for himself had said that the Jews should slay him and crucify him but the third day shall hee rise again Matth. 20.17 and this the High Priests and Pharisees remembred well when they came to Pilate and said Sir wee remember that this deceiver while hee was alive said within three daies I will rise command therefore that the sepulchre bee made sure c. Adde hereunto that all the predictions of his ascension of his triumph and of the last judgement depended hereupon Further the types which fore-shadowed his resurrection must not bee frustrate but answered in the truth of them as that of Jsaac bound upon the wood but yet reserved alive whom his Father received from the dead after a sort of Sampson escaping the revenge and malice of his enemies by carrying away the gates wherein hee seemed fast shut of the two goats one slain for sin the other a scape-goat shadowing Christ both slain for sin and yet escaping Levit. 16.5 of the two sparrows the one killed the other let flye and the most express of all that of Jonah which Christ himself mentioneth Matth. 12.39 and most properly applyeth to this very purpose Neither the person of Christ nor any of his Offices could suffer him to abide long under death 2 It was necessary in respect of himself whether wee consider the excellency of his person or of his office For his Person hee was by nature the eternal Son of God the Lord of Life and Glory and by no better means could hee bee discerned to bee this true and natural Son of God or the resurrection and life than by raising himself from death to life by his most glorious power Hence it was that himself a little before his death prayed in these words Father glorify thy Son Joh. 17.1 As for his Office as hee was set out by his Father to bee a perpetual Mediatour between God and the Church so was hee to bee an everlasting King of Glory Not his kingly of whose Kingdome there must bee no end Luke 1.33 according to that Prophecy of Daniel 7.27 The Kingdome of the most High is an everlasting Kingdom And according to the oath of the Lord recorded Psal 89.36 I have sworn once by my Holinesse that I will not fail David his seed shall endure for ever and his Throne as the Sun before mee hee shall bee established for evermore as the Moon and as a faithful witnesse in the Heaven Selah 2 He must be also a
Preist for ever after the order Not his Priestly Office not after the order of Levi or Aaron but of Melâ—hisedeck without beginning or end of daies and this also the Lord had sworn unto his Son and could not repent that hee should bee a Priest for ever Psal 110.4 wherein the Priest-hood of Christ is advanced above all the Priests that ever were who having received their Office in time in time also ceased their office with their life but Christ his Priesthood was not limitâ—ed in any time but was every way eternal They were many who succeeded one another because they were not suffered to indure by death Heb. 7.23 But this man because hee endureth for ever hath no successor but an everlasting Priesthood They were made Priests after the Law of the carnal Commandement but hee after the power of the endless life vers 16. that is hee was not made a Priest by the Law namely Ceremonial which established for a time dying and vanishing things signified by the name of flesh but hee was made by the efficacy of the Word and oath of his Father which gave him endless life and perpetual duration so as neither death it self nâ—â— the grave could hold any dominion over him when they seemed to have clasped him fast in their bands which yet were powerfull enough to have held down any or all other men in the world besides himself and the Apostle to the Hebrews giveth a double reason why he must necessarily out-live death it self The former because hee must not onely make a perpetual oblation that need no repetition but also hee must live ever to make intercession Heb. 7.25 and that perpetually without which the Apostle implyeth that he had not perfectly saved his people This is most clearly proved Rom. 8.34 It is Christ who dyed yea or rather which is risen again who is also at the right hand of God and maketh intercession for us and Heb. 9.24 Christ is entered into the very Heaven to appear now in the sight of God for us which appearance of his in Heaven with his Merits hath the force of the most effectual prayer that ever was The latter is By dying Christ offereth and by rising hee applyeth his sacrifice to the conscience of beleevers that hee may not onely make one offering for sin as those Priests did many but that hee may alwaies live to apply it as they did not and see that his people have the benefit of it not onely before God for the appeasing of his wrath but also for the purging of their consciences from dead works to serve the living God as the same Apostle noteth Heb. 9.14 and in the last place to bestow upon every beleever the spirit of faith whereby they may apprehend and apply his sacrifice to their own salvation Neither doth it any whit impeach the eternity of Christs Priest-hood because four thousand years almost of the world were passed before hee suffered for howsoever the execution of it was not all those ages after the beginning of the World yet the vertue efficacy and benefit of it reached to the first Beleever that ever was in the World Adam himself whose faith in this seed of the woman saved him Abraham also saw his day and rejoyced and the Holy Ghost feareth not to call him the Lamb slain from the beginning of the World Rev. 13.8 namely 1 In Gods Council and Decree 2 In the vertue and efficacy of his Sacrifice 3 In regard of Gods acceptation of it for Beleevers 4 In the types and shadows of it whereof the Ceremonial Law was full And much less doth that hinder it from being eternal in that after the day of judgement it shall cease when we shall stand no more in need of Priests or Saviours for howsoever the execution of this office shall then cease yet the vertue and efficacy of it shall last for ever and ever 3 Hee must bee also the perpetual Prophet of his Church Nor his Prophetical the unchangeable Doctor of his Church and the Apostle of our profession who must constantly send his Spirit to lead us into all truth raise up Teachers and hold them in his right hand for the gathering of the Saints untill wee all meet in the unity of Faith and knowledge of the Son of God unto a perfect man and unto the measure of the age of the fulnesse of Christ Eph. 4.13 so as it is cleared that no part of his Offices could admit that hee should abide under death and therefore necessarily in this second respect must rise again Thirdly It was necessary hee should rise again because hee was so to dye as that thereby hee must overcome yea and destroy death which hee had not done if hee had lain conquered of death still in the grave yea more hee must so dye as that hee must give eternal life to his sheep Joh. 10.28 and by his death merit it put and hold them in possession of it for ever all signified in the phrases following they shall never perish neither shall any take them out of my hands which could never have been accomplished it himself had perished and had been left in the hands and house of death But hence hath hee brought his Church strong consolation in that being risen from the dead hee hath fully overcome death satisfied for every sin of every Beleever and risen from under all that weight of sin and death which would have oppressed us for ever yea even himself if hee had left one of our sins that beleeve in his name unsatisfied for Out of this that hath been spoken cometh to bee answered that objection That seeing Christ by his death paid the price of sin unto God what need we more of him we can be but acquitted and discharged Ans The providing of the most soveraign Plaster is not enough to work a Cure but the applyâ—ng of it also Neither was it sufficient for Christ to perform the former part of his Priest-hood namely satisfaction for sin if he had not added the latter thereto which is the application of it This latter maketh the former ours and comfortable unto us And both these the Apostle affirmeth of Christ Rom. 4.25 Christ was delivered to death for our sins and is risen again for our justification where by justification is meant by a Metonimy the application of justice II. The second point propounded to bee considered of in the rising of Christ is the manner of it which will appear in three things the 1 Concerning his Soul the 2 his Body the 3 his whole Humanity standing of both First the Soul of Christ which on the Crosse was separated from the body commended into the hands of his Father and translated that same day into Paradise was by the mighty power of God the Father Son and Holy Ghost brought back into his dead body lying in the grave quickned it and made it a living body moving and sensible in it self and unto others Secondly
sheep but the most are goat some are in communion with him as the sâ—iâ—ns set and growing in the root but the most are out of fellowship with him and are no otherwise knit unto him than a sciens tyed to a tree by a thred I mean by the slender thred of outward profession Now as the Head onely imparteth of the life sence motion protection light and comfort which it hath to the members of its own body and no other even so the Head of this Mystical body quickneth moveth protecteth inlightneth graceth saveth onely such as are in true communion with him for these sheep onely hee giveth his life for these he rose again for these hee spoiled principalities and powers for these he slew hatred yea not for these onely but in these also and in these onely As for all the rest hee prayeth not for the world namely the wicked of the world hee dyed much lesse for them his death killed none of their sins but they are left in their sins and unto the reign and damnation of their sins without all benefit either of the death of Christ or of his resurrection When wee lay then that Christ killed sin wee must bee understood according to the Scriptures onely for and in true Beleevers who only can receive of his fulnesse The latter distinction concerneth sin wherein wee must consider two things 1 the guilt 2 The corruption of it In beleevers the whole guilt of sin is abolished by Christ though not the whole corruption The whole guilt of sin is wholly and at once abolished to all beleevers by means of Christ his Death and Resurrection but not the whole corruption which while they dwel in the body will dwell with them yet so as they neithâ—r live in it not it scarcely live in them For the former the Apostle asketh this Question Rom 6.2 How can wee that are dead to sin live in it and hence it is that such as are in communion with Christ are not onely said to bee dead but buried also with Christ and consequently they leave their sins in his grave even as Christ himself left them there where if they bee left there will bee a â—â—tting and consuming of them away that they will bee every day less than other even as it is with the body that lyeth in the grave and those which remain yet unmortified they will bee even as dead caâ—kases All the motions of sin in the â—â—ct 〈◊〉 only in letting the life of it go loathsome and stinking which above all things the godly desire to bee covered Now how impossible is it that these should be the practices of such as live in sin Nay I say more that all the corruption of sin left in the godly can scarcely bee said to live in them I grant indeed some moving and stirring of it in them but it is such a motion as is in a beast which hath the throat cut it strugleth and striveth in letting life go but the beast is killed and the unclean issues of sin in the godly which indeed are many are like such issues which come from a dead man and are a very parting from them rather than any argument of the life of sin or of any delight in them This is that which the Apostle aimeth at Rom. 6.7 Hee that is dead is freed from sin as the Theef once hanged stealeth no more so sin once dead and executed in Christ liveth no more in state or strength the sinews of this gyant are cut and what strength of motion can bee in it In a word it is in Beleevers but dying sin sin destroyed the whole Host of sin is discomfited though some straglers of the Army wander here and there as Rebels in another mans dominions The second Enemy is Death which entered into the World by sin The second enemy is death and went over all men in that all men had sinned and standeth in full force and state by sin wheresoever it reigneth Now Christ by removing the cause hath also removed the effect for sin being slain death is also swallowed up in victory he hath made his word good O death I will be thy death who although he bee the last enemy that shall bee fully destroyed yet hath hee disarmed him taken away his dart and sting from him and so spoiled him as hee hath left him nothing to harm the elect withall The third Enemy is Hell the gates of which was set wide open by sin for The third Hell In the day thou sinnest thou shalt dye the death namely the second death as well as the former But Jesus Christ by descending into Hell and suffering the sorrows of the second death loosed the same from himself and all such as shall beleeve in his name unto the worlds end Rev. 1.18 I was dead but am alive for evermore Amen and I have the keys of Hell and Death which phrase seemeth to bee borrowed from great Commanders and Conquerours who having won and entered any City presently have the keyes delivered unto them in token of that regiment and authority which now of right belongeth unto them and plainly importeth that howsoever Christ was once dead yet by his death hee hath vanquished Hell and Death and so hath obtained full power and command over them both The fourth Enemy is Satan the arch enemy of mankinde most malitious The fourth Satan being a man-slayer from the beginning and most powerful being the Prince yea the God of this world yet hath the victorious Lyon of the tribe of Judah put to flight this roaring Lyon whose rage and malice made him bold to set upon the Son of God himself that so hee might work his own ruine and overthrow How Christ avoided his sundry fierce assaults and temptations in the wilderness broke his power and forces by his powerful dis-possessing and casting him out of men and women trod upon his neck by the power of his death and resurrection wee might at large out of the Evangelists shew but that wee have spent some time already in this argument so as now the gates of Hell can never prevail against the Faith of the godly the seed of the Woman hath broken the Serpents head the strong man is cast out by a stronger than hee the spoiler is spoyled and lead in triumph by him that appeared for this end to destroy the works of the Devil who hath this Tyrant also in chains reserved for the blacknesse of darkness for ever The last enemy but not the least in strength is the World The fifth the world Satans servant and armour-bearer which by all the power and policy it could use could not keep Christ down in the grave but hee rose again notwithstanding all the opposition of it this is that our Saviour professeth of himself a little before his death Bee of good comfort for I have overcome the world Joh. 16.33 As if hee had said trouble not your hearts although
have end with the world yet can it be called no new doctrin because the summe and substance of it was though more obscurely delivered to Adam and the Fathers of the Old Testament But if we consider the vertue and efficacy of it it is an eternal Gospel Rev. 14.6 during from the beginning of the world to all eternity Now therefore will it not follow that because it was before his Incarnation it was not his but rather therefore it was his who was before Abraham was the chief Prophet of his Church that raised according to the several ages of his Church such men as were fit either more obscurely as before his coming when rather some Evangelical promises of things to come were preached than the Gospel it self or else more manifestly to preach and open the mysteries of the Kingdom of God And this latter kind of preaching was not before his incarnation neither was it fully setled before he ascended into Heaven and from thence gave gifts to men that thereby hee might shew himself a careful Head and Governour of his Church even then when hee was set down at the right hand of his Father It is true indeed that before Christs suffering he called his Apostles instructed and furnished them with many gifts of the Spirit yea and these gifts were increased very much after his resurrection whereby they were more confirmed in their Apostleship and although they did before Christs death exercise the office of Apostleship in Judea amongst the lost sheep of the house of Israel yet had they not received that fulnesse of the Spirit and power from above which was necessary to Apostles before they had received in the visible form of fiery Tongues the Spirit in abundant measure whereby they were before all the people of the world after a sort solemnly inaugurated and confirmed to bee the Apostles of Jesus Christ neither had they till after Christs resurrection received this Commandement of which our Apostle speaketh To preach to all Nations and to every creature under heaven the practice of which Commadement they took up after that they having stayed at Jerusalem for the promise the Spirit came upon them and they were endued with power from on high Luke 24.49 As for the second branch of the objection that because ordinary Pastors and Teachers are not immediately called by Christ being now in Heaven therefore they are not ordained by him it is false for of the Pastors and Elders of Ephesus it is said that the Holy Ghost made them over-seers and Paul accounteth Apollos ordained by Christ as well as himself 1 Cor. 3.5 What is Paul and who is Apollos but the Ministers by whom yee beleeve and as the Lord gave to every man only the difference must be observed in their calling both are called of Christ but the Apostle by himself immediately not by men the ordinary Pastor called of him by the Ministery of man I call it a Ministry because the whole power and authority of the Church in calling Ministers is but a service unto Christ approving declaring and testifying to the Church those whom Christ hath called And therefore both before his incarnation a long time and after his ascension also the exhortation which was enforced upon beleevers run in this tenor to day if yee hear his voyce harden not your hearts Psal 95.7 Heb. 3.7 Whence we conclude that his voyce hath ever sounded in the Church and so shall doe in the ministry of his servants until his coming again to Judgement Luke 10.16 hee that heareth them heareth him he that receiveth them receiveth him hee that refuseth them refuseth him he by his servants entreateth men to be reconciled by them hee bindeth and looseth saveth and destroyeth Necessity of pâ—eaching â—vinced by four reasons Secondly for the necessity of this ordinance can any deny it who seeth the Son of God so careful before his death after his resurrection and ascension also into Heaven to furnish and fit with an extraordinary measure of the Spirit Apostles and Apostolick men for the founding of the Church of the New Testament and not only so but now sitting in his glory at the right hand of his Father is mindful of his promise and is with his Church to raise up successively faithful Pastors and Teachers gracing them with variety of excellent gifts and blessing those gifts for the building up and repairing of his body and the gathering of the Saints of whom as of living stones is reared a spiritual house or temple fit for his own use But because most men are willingly ignorant of this necessity of preaching I will a little inlarge it by some reasons 1 Consider the condition of those that are unconverted In regard of the unconverted and it will appear necessary for them No man was ever saved while hee was in his natural blindnesse no unbeleever could ever get within the gates of the holy City no hard-hearted or impenitent person could ever so remaining see the life of God Neither was ever any man ordinarily drawn out of this fearful 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 beleeve except they hear and the hammer of the Lord to break asunder the hardest stones in mens hearts Jer. 23.29 Who were ever begotten to God without this immortal see◠〈◊〉 â—here spiritual Fathers Who ever became living stones in the building wit◠〈◊〉 â—e hewing and polishing of Gods builders What harvest was ever â—â—ought in to God without these labourers What soul was ever pulled out of the kingdome of darknesse and brought to bee a member of Gods Kingdome but by this means The word in this ordinance is called the Gospel of the Kingdome of God Mark 1.14 that is whereby men attain both the parts of Gods Kingdome both that of grace here in this life and that of glory in the life to come from which effect it is called 1 The word of grace Acts 20.32 2 The Gospel of glory 1 Tim. 1.11 also the word of reconciliation because hereby sinners are reconciled to God Ephes 1.13 the word of life because it quickneth the dead in sin the Gospel of peace chap. 6.15 because it alone pacifieth the conscience and setleth it in the peace of God to conclude The good word Heb. 6.5 because it only revealeth Christ who procureth all good unto beleevers Who seeth not then the necessity of preaching seeing none are added to the Church without it Act. 2.41 no spiritual life can bee preserved without this feeding Act. 20. No Saints are gathered nor no body of Christ built up without Pastors and Teachers Ephes 4.11 12. And it pleased not God by any other means but by the foolishness of Preaching to save such as beleeve Sâ—condly If wee consider those that are called to knowledge and faith In regard of the converted it will appear also a most necessary ordinance in regard of them For
daunt the wicked and ungodly They shall see him whom they have peirced hee is their Judge against whom all their villanies have been committed whose servants they have villanously intreated whose kindness and peaceable conditions they have despised and refused What a fearful sentence awaiteth them when they shall come before him no marvail if they call for the mountains to cover them and the hills to hide them rather than they should appear before the presence of his glory whose wrath is as a consuming fire and no stubble can stand before it Oh consider this yee that put far from you this great day of the Lord speaking peace to your selves whilest every thing wageth war against you in that you still by living in your sins proclaim open war against the Son of God Why should you any longer abuse his patience why will you treasure up wrath for your selves against this day of wrath why will you fit your selves as fewel for the fire of that day when the Lord Jesus shall come from Heaven in flaming fire to render vengeance against all them which know not God nor obey the Gospel of our Lord Jesus 2 Thess 1.8 Well if you will not bee warned but you will go on in such impenitent courses know it that the party wronged by your sins is hee who is appointed of God to bee your Judge you will think it will go hard with Pilate seeing hee is to bee his judge who was judged by him to death and with Judas that betrayed him and with the Souldiers that put him to death but change the persons the case is your own Secondly In the execution of this Office two things must bee considered 1 The persons upon whom here said to bee the quick and the dead 2 The manner of it First By the phrase of quick and dead is meant all mankind without exception of what age condition sex or quality soever they bee even all that ever have received life from God from the first man that ever lived upon earth to the last that shall bee found living at the comming of Christ even all these shall bee juged And the dead are mentioned as well as the living because the carnal and unbeleeving heart of man maketh more question how those who have been resolved into dust many thousand years ago can bee quickened and raised to judgement than those that shall bee found alive at that day therefore is the Scripture very express in this particular Rev. 20.12 I saw the dead both great and small stand before God 2 Cor. 5.10 Wee shall all appear before the Judgement Seat of Christ In like manner those speeches admit no exception which we every where meet withall as Every eye shall see him every man shall bear his own burden every man shall give account of himself unto God Rom. 14.12 And that wee should not doubt of the certainty hereof the Scripture condescendeth so farre to our weaknesse The means whereby both quick and dead shall be gâ—thered to judgement as to shew us the means how this great work shall be brought about As 1 By the mighty and powerful voyce of Christ which whilest he was in his abasement could call dead Lazarus out of his grave Joh. 5.28 Those that are in the graves shall hear his voyce 2 By the ministery of the Angels who shall all not one excepted come with him and they shall gather the elect from all winds and present and force the wicked to the barre before the Judge of all the earth even then when they shall fly to the hills to cover them if it were possible from his presence 3 By the diligence of all the brute creatures who in their kinds shall hear the voyce of the Son of God The Sea shall give up her dead so shall Death and the Grave give up their dead the very fire shall give up again the bodies it hath wasted In a word all the Creatures shall help forward this work of the great day which although it transcend the shallow reach of man yet is it not above the power of God Object But how can the quick and dead be then presented to Judgement sâ—eing the godly shall not enter into judgement and for the wicked they are judged already for he that beleeveth not is condemned already Ans First for the godly they shall not enter into the judgement of condemnation 2 They are by their particular judgement acquitted already but they must also by the general Judgement receive in their bodies which till that day are not absolved according as they have done in the flesh 3 They must be solemnly and publikely inaugurated and invested into the glory of their head and their blessed estate manifested to all the world both men and Angels and even in the eyes of the wicked themselves therefore although they enjoy God already in part and the beginnings of the life to come and such as are dead in the grave rest with the Lord and enjoy his glory in their soul yet are they not fully happy nor can be till this day breath on them and this their morning awake them to their perfect glory As for the wicked although they are already condemned 1 In Gods Counsel before all worlds 2 By the word wherein their sentence is read Wicked already judged five waies declared and published 3 In their own consciences the judgemenâ— of which fore-runneth the final Judgement 4 By certain degrees of insensible plagues that are upon them as hardnesse of heart blindnesse of mind wilfulnesse in their wickednesse malice against God and good men hatred of the light and means of salvation 5 By the horrible torment of the souls of such as are in Hell with the Devil and damned ones yet doth the full vial of Gods wrath remain to be poured upon them and the final execution and manifestation of their endlesse misery is reserved till this Day of Judgement when the body shall be re-united to the soul and both delivered to the Devil as their head by him to be tormented together as they have been inseparable friends in sinning together Vse Let every man make account of this judgement high and low rich and poor learned and unlearned No man can avoyd this judgement unless his power be above the power of the judge the mightiest Monarch shall not bee able to with-draw or absent himself unlesse his power bee above the power of Christ the judge the poorest soul that ever saw the Sun shall not bee neglected the most rebellions of all Creatures men or Angels must of force appear and that not by a Proctor or Advocate but in his own person for every man must give accounts of himself unto God None can be forgotten no not through the passing of thousands of years Cain dyed many thousand years since Judas many hundreths yet both must appear the one for killing his innocent brother the other for betraying his innocent Master No excuse will serve the turn the
it must bee the life of faith which the just must live by If to the Church to joyn himself to that he must himself be first of the houshold of faith Gal. 6.10 Nay more if to Christ himself if he carry not faith with him he is after a sort disabled from doing him any good As he could doe no great works in Capernaum because of their unbelief Mar. 6. only thy faith in the Son of God is the beginning and aâ—complishment of thy happiness Adde hereunto that it nor only removeth discomfort but bringeth with it all the sound joy and comfort of our lives whence it is that Christian joy is called joy of faith Philip. 1.25 and all the Sons of faithful Abraham tread in their Fathers steps who saw the day of Christ and rejoyced Joh. 8.56 because God hath not only reserved mercy for us but by the faith which his Spirit worketh in our hearts hee letteth us know yea and taste what he hath done for us so as hence have we peace with God and with our own hearts boldnesse in prayer and not patience only but joy in sorrow thus give a man once faith and sin flieth before him bands of temptations are discomfited afflictions dismay him not death and deadly things are disarmed unto him faith hath gotten and holdeth Christ his victory his strength his life yea whilest he walketh in a thousand deaths the faith of his heart hath filled his soule with that heavenly and spiritual joy which all the world cannot give neither can it take away Lastly By this worthy grace of Faith wee are not onely brought into thee grace by which wee stand Rom. 5 2 Col. 2.12 receive increase of it through the communion of Christ his Death and Resurrection as also the inhabitation of the Spirit in our hearts but also wee are fitted unto our glory for Faith assureth every beleever of his salvation 2 Thess 2.13 and every beleever is kept by the power of God through Faith unto salvation which is prepared to be shewed in the last time 1 Pet. 1.5 Thirdly A beleever may know hee hath faith by soul marks or notes Seeing that this is so special a grace of God bestowed but on a few it is worth inquiry by what touch-stone a man may know the sâ—undness of his Faith and that it is much more precious than Gold And therefore that a man may not bee deceived in a matter of such moment as this is the Scriptures have furnished us with such marks and notes as such who will use diligence in laying their Faith thereunto shall certainly know the truth or unsoundness of it for else why should wee bee commanded to prove our selves whether wee bee in the faith or no 2 Cor. 13.5 unlesse the beleever know that hee doth beleeve Again who bee they that know not that Christ is in them but Reprobates and can Christ live in any manâ— and hee not know it at one time or other and bee able to say with Paul I live not henceforth but Christ liveth in mee and I know whom I have beleeved 2 Tim. 1.12 Which if any say Paul might know being an Apostle and having a Revelation which ordinary men have not the same Apostle answereth it 1 Cor. 2.12 when hee joyneth with himself all beleevers wee have not received the spirit of the world but the spirit which is of God that wee might know the things that are given us of God Now whosoever have received this spirit want not this revelation who if hee reveal unto us any thing that is given us of God then would hee not neglect the greatest gift that 〈◊〉 given us even Christ himself and life eternal through his name The first mark of sound Faith is the seat and dwelling of it and 〈…〉 an humbled soul that longeth and almost fainteth for Gods mercy i◠〈◊〉 that not feeling Faith can bitterly complain for want of it that striveth against doubting because God hath commanded to beleeve that endeavoureth to assent to the promise touching forgiveness of sin with purpose to sin no more this holy seed is fown in no other ground but this The second Mark are the essential properties of sound Faith II The essentiâ—l properties of it and they are three in number 1 It is most pliable to the Word of which it is begotten the Jayler as soon as hee was converted would but know of the Apostles what hee might do it will except against nothing that the word enjoyneth it will pick no quarrels but with Abraham riseth early to obey God when if hee had reasoned with flesh and blood hee could have excepted many things which all the wisdome of flesh could never have answered This is that the Apostle ascribeth unto it that it establiâ—heth the whole Law Rom. 4.19 yea the whole Word of God the Law and Gospel by provoking to cheerful indeavour in the obedience of them both 2 Sound Faith being a subsistence 〈…〉 it inableth a man to stand under a great burden and not bee crusht Psal 46.2 Therefore we will not fear though the earth bee moved Job will not let his hold go if the Lord should smite off his hand yea if hee kill him hee will trust still it resteth upon Gods arm and truth in all estates in Life and Death whereas every cross puff of winde of temptation or affliction unsetleth yea and sinketh the unbeleever 3 It being a subsistence of things not seen it careth not how little it see the less it seeth the more it beleeveth and the less it seeth of men and means the more it seeth of God It seeth an Almighty promiser who can do what hee will It seeth him that is true of his word who cannot lye 2 Cor 6.18 and who cannot but do what hee hath said It seeth a merciful and loving Saviour whose eyes are upon them that trust in his mercy Psal 33.18 and seeing these it seeth enough Besides it estrangeth the heart from the World which it seeth and seeketh an unseen Country Heb. 11.13 15. Abraham Isaac and Jacob acknowledged themselves rather strangers in this Wâ—râ—d tâ—an Inhabitants and that they came into it rather to see it and go through it than dwell or set up their rest in it It weaneth the heart from the things below as the woman at the well once meeting with Christ shee forgeteth her water-pot What careth Zacheus for half his goods yea â—r all when Christ once becommeth his ghost and bringeth salvation to his â—â—use And on the contrary it sendeth up the heart to those treasures which the eye of flesh cannot see but are reserved to the seekets of the Country where they arâ— And these are the three worthy properties whereby the naturalnesse and soundness of it may bee discerned of such as are willing to try the same III. The honourable attendants and companions of it four The third mark or note of true justifying Faith is by the attendants and companions of
things are by communication the more increased for wee read not of any man that laid out his Tallent but to increase and as the light of the Sun is never a whit impaired by communicating it self to the whole world or as hee that lighteth one candle of another dimisheth not in either but increaseth the light so is it in the light of the Sun of Righteousnesse much more and in the kindling of these heavenly sparkles whose property is to diffuse themselves as fire and the further they spread the greater and brighter is the flame 3 The third fruit or effect of Faith is an undaunted confession of it Rom. 10.10 With the heart wee beleeve to justification and with the mouth we confesse to salvation For where faith is in the heart it will bee also in the mouth The spirit of Faith and the speech of Faith are undivided as 2 Cor. 4.13 And because wee have the same spirit of Faith according to that which was written I beleeved and therefore I spake even so wee beleeve and therefore also wee speak Now there bee three actions of Faith which help forward this free confession 1 It maketh a man bold in a good cause Act. 5.29 Peter being full of faith with a bold spirit told the Council that had the power of Life and Death in their hands and himself in their power wee ought rather to obey God than you 2 Faith keepeth a man in a preparedness to suffer by leading him along in the denial of himself and hereof wee have a notable example in Paul Act. 21.13 who professed how ready hee was not onely to bee bound but to dye also at Jerusalem if God called him thereunto 3 It worketh joy yea much rejoycing in the heart in the suffering for Christ and a good cause Rom. 5.3 after the Apostle had laid down the justification of faith as a ground hee saith that wee then rejoyce in tribulation and that they did so indeed is plain Act. 5.41 They departed from the Council rejoycing that they were counted worthy to suffer rebuke for his name hence could they sing Psalmâ— at mid-night in the dungeon and fetters and hence could the Martyrs imbrace the fire kiss the stake and testify such joy in the flames as all men might acknowledge the truth of the speech of our Saviour Your joy shall no man take away from you no Tyrant no tormentor nor any kind of torment The fourth and last fruit or work of faith is that wheresoever sound faith is it is most diligent in preserving yea and increasing of it self The most covetous man is not more complaining nor gathering than the beleever who is ever complaining of want of Faith or of the weaknesse of it Mar. 9.24 and knowing the want of it to bee so dangerous and hurtful as without which hee wanteth Christ himself as also that the weaknesse of it depriveth him of much comfort and many goods things for a man of weak estate must needs want many rich commoditys and sweet comforts which the wealthy enjoy in abundance Therefore hee useth all good means to increase his stock as 1 Hee is much in hearing reading and meditating in the word because he knoweth Means to increase the stock of faith faith commeth by hearing and every thing is preserved and nourished by that whereof it is begotten 2 Hee is much in godly talk and Christian conference by which as the fire by the bellows so is the grace of God blown and stirred up in him 3 Because hee seeth how without prayer both his own but especially Christs his faith is as ready to fail as Peters was Luk. 22.32 hee is much in prayer and with the Father of the Childe cryeth with tears often Lord I beleeve help my unbeleef Mark 9.24 and with the Disciples Lord increase our Faith Luke 17.5 And these are the marks by which the soundness and currence of Faith as by a touchstone may bee tryed and distinguished from all that false and counterfeit Faith which is so stiring in the World and wherby most men are lamentably deceived The use of this Doctrin is 1 To stir up men to examine and by these notes to prove themselves whether they are in the Faith or no to try their faith of what kinde it is least in the end they find that they have leaned upon a staffe of reed By which examination I fear it will bee too evidently seen that these are the last daies wherein the Sonne of man shall come and scarcely find faith upon the face of the earth Sure it is that the common faith of men is neither thus 1 Founded 2 Nor qualified The most common faith of men is not thus qualified 3 Nor attended 4 Nor thus fruitful as will briefly appear in the particulars First Every man saith he hath Faith but whence had hee it it was never begotten by the Word he never cared for that that was ever as a sixt finger and superfluity unto him It was never founded in repentance nor dwelleth with Humility for most men never saw change in themselves they have loved God and beleeved in Christ ever since they can remember It was never cherished with the duties of prayer and invocation they could never pray in all their lives except after the Minister or by set forms but the spirit of prayer never dwelt there It was never conflicted with unbeleef they wonder what that should bee or that any man should not ever beleeve so as indeed here is no character of the faith of the Elect and nothing all this while but a voice and very carkase of Faith 2 Others say they beleeve and brag of a saving faith in Christ but they feed a bare fancy for they could never beleeve God for lesser things they want the faith of Gods providence even for meat and drink which is apparent in that they can use wicked and unwarrantable means for them their strong faith they brag of waiteth not for Gods provision but will shift for it self by hook and by crook it holdeth not the heart to patient bearing of the Cross but flingeth out in distempers it putteth not forth in inferiour businesses to give directions to the particular actions of life and therefore seeing this faith faileth in lesser and smaller things how can it bee sound in the greatest of all 3 Others boast of a sound faith which were it so it would lay hold upon the promise and beleeve for themselves and their seed but this it doth not for many who for themselves would rest in the providence of God upon the good and warrantable mâ—â—â—s will yet indanger themselves for their children And hence is it that many who have lived conscionably in single estate have remitted much of their care and fear in their married condition and come short of their former uprightnesse and why is this else but that they conceive not the Lord to bee all sufficient for them and theirs Gen. 17.1 4 Others there
Christian Circumspection Heb. 12.13 Make right steps unto your feet as good runners who not onely speed themselves in the way but are wary to keep the right way which they know is the shortest and so carefully observe every step and every advantage CHAP. III. Of the next Words of the Apostle further explaining Circumspect Walking Not as unwise but as wise THe Apostle here expoundeth what he meaneth by circumspect walking namely a wise ordering of a mans self according to the rules of Christian Prudence For wisdom is two-fold either Worldly and Carnal or else Heavenly and Spiritual This distinction is the Holy Ghosts own in Jam. 3.15 17. where both of them are at large described True wisdom what it is Our Text speaketh of spiritual and heavenly wisdom which is such a gift of God as both directeth and effecteth or causeth a man to do that which is acceptable and pleasing unto God Wherein it is much distinguished from humane wisdom which is meerly contemplative knowledge but this is an active knowledge giving rules and guidance in practice and action Eccles 10.10 The excellency to direct a thing is wisdom As a Coach-man in a Coach so spiritual wisdom in the heart orders the whole motion of a Christian in all his ways They are wisest men that walk most strictly The connexion implies that those be the wisest men that walk most exactly Prov. 14.8 The wisdom of the prudent is to understand his way Deut. 4.6 Keep them and do them for this is your wisdom and your understanding in the sight of the people Onely this is a wise people and understanding Prov. 23.19 O thou my Son hear and be wise and guide thy heart in the way CHAP. IV. Proving strict walking to be the wisest walking 1. HE that is but a little acquainted with the Scriptures shall easily observe that he who walks most strictly according to Gods word is led by Gods wisdom which makes him discern between good and evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist and so walketh at a certain by a most right and constant rule and direction so as you shall find him square and stable of good judgement and sound resolution in the things he is about He is the wisest man that followes the wisest guide But what man is he that feareth the Lord that is walketh exactly Him will the Lord teach the way that he shall chuse Psal 25.12 Whereas it is a just punishment of carelesness to wander as vagrants and unsetled persons in the way of Religion and grounds of Christianity and to be tossed and tumbled every way with the waves of inconstancy and doubtfulness in every thing for want of sound information and judgement in the wayes of God and needs must such be as wavering in their practice as in their judgement 2. He is the wisest man that being to journey takes the safest shortest cleannest and most lightsome way But so doth he that walks more strictly and circumspeâ—â—ly he onely walks safely because he walks sincerely whereas in declining Gods ways but a little there can be nothing but fears without and terrors within and danger on every side which nothing but uprightness can fence out So who can deny but God himself hath described the rightest and so the shortest way to heaven which is the way over which he holds his own light And howsoever many aspersions and foul things be cast upon it yet this is the onely clean way of holiness and innocency that leadeth to the Holy of Holies into which no unclean persn or thing can enter 3. He is the wisest man whose words and actions being scanned most narrowly will abide the trial But thus must needs his words and actions be found that is most exact and stands most strictly to the word So David saith Then shall I not be confounded when I have respect to all thy Commandements Psal 119.6 and Job 31.35 The Almighty will witness for me though mine enemies write a Book against me Let the enemies of Grace slander reproach and traduce for a time the ways of Gods righteous servants He will make their righteousness break out as the light Psalm 37.5 time shal shew they were not so overshot as the world deemed For standing straitly to the word they may truly say with Jeremy Lord If I be deceived thou and thy word hath deceived me 4. He is the wisest man that best acquits himself in al estates but he that walks precisely according to the directions of the word shall most handsomly demean himself in all estates If God give prosperity to a wicked man it drowns him Prov. 1.32 Ease slayeth the foolish but this man useth it warily without pride or insolency 1 Cor. 7.31 he is taught to use the world weanedly as not using it If he be in adversity which sinks the sinner this man bears it without impatience or murmuring Phil. 4.12 yea he makes himself a great gainer by it Gods word fits him for every estate he can want and abound he is for peace or war for sickness or health for life or death no evil tidings can make him afraid As a wise man lace hath rule and power over his affections and is free from unruly passions 5. He is the wisest man that taketh the best course for his own preferment But so doth he that walketh most exactly 1 Tim. 6.6 Godliness is the greatest gain This man is ever in the way of preferment he stands still in the presence of God lives continually in his eye by constant honouring of him he is comming into place of great honour and great honour is comming upon him He hath wealth and riches and is still storing up as one covetous for heaven is ever encreasing in grace and glory 6. He is the wisest man that can give others the best and wisest counsel But who is so well able to give advise as he that is best acquainted with the ways of God If experienced counsel be the best who so fit as he Who hath tasted how good God is who so able as he whom God hath stored with wisdom 1 Pet. 2.3 such as hath winded him out of many troubles such as brought into his hands so rich a stock and revenue of grace and made him a pattern and example of piety and vertue to many others Such as charge strict walking of silliness and folly do it with greater folly Which if it be so then we might take occasion to reprove such as charge Gods people with simplicity and foolishness and condemn them of much madness in that they go in a way unknown uncouth and contrary to the world They cannot walk in the dirty path of sinful pleasures nor by the crooked rule of carnal policie nor make the fashion of the world the measure of their conformity Luke 13.34 but are content to walk in the straight way unto eternal life which the foolish world counts foolishness and a simple