such but the Lord of the vinyard must needs destroy such husbandmen and lay wast their citie In like manner is he as readie to defend and doe good vnto such as subiect themselues vnto his sonne depend vpon him or suffer any thing for his sake they shall not repent them of their seruice seeing they serue so good a Lord. The third thing in this calling of Christ to his office is the manifestation of it to himselfe and others in that he was annointed with the holy Ghost and power There were three sorts of men that vsed to be anointed in the entrance vnto their office in the old Testament 1. Kings 2. Preists 3. Prophets And this outward ceremonie signified two things First their ordination or calling vnto that office secondly the promise of proportionable gifts for the performance so as they were hereby confirmed both that God hath chosen them to their office as also that he would furnish them vnto it and protect them in the same Christ is here said to be also anointed but not by man as they but by God not with externall oyle but with the holy Ghost and with power not ceremonially and typically but really and spiritually not to any one of those offices but to them all three not receiuing the signe but the thing signified because he was a reall and true King Priest and Prophet of his Church of whome all they were but types and shadowes In this anointing of Christ therefore both these things are signified and prooued 1. that he was ordained of God to the performāce of this office of Mediatorship and consecrated by God to be the Messiah that is a spirituall King Priest Prophet 2. that he had powred out vpon him the gifts of the holy Ghost which gaue him power and furnished him for this office signified here by the holy Ghost and power he receiuing of the holy Ghost power whereby he performed that greatest worke that euer was vndertaken And here is to be obserued a plaine differēce between Christs anointing and all mens besides For whereas all other shadowed anointings were imperfect and some had more gifts bestowed and some lesse but none all nor all in one degree Christ was perfectly anointed and euen in his humane nature was adorned with gifts without measure for God gaue not him the spirit by measure and not onely with gifts but all gifts in the highest degree aboue all his fellowes men or angels in none of which euer dwelt the fulnesse of the God head bodily as it did in him 2. Whereas all other receiued gifts only for themselues and could not by their gifts make others Kings as they were or Priests or Prophets Christ was so anointed 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 vnto himselfe that looke as the oyle which was powred out vpon Aarons head runne downe by his beard euen to the skirts of his garment and so sweetned his whole bodie euen so such abundance of grace was powred as out of a full horne vpon Christ the head of his Church as it distilleth from him to the sweetning and perfuming of all his bodie to make the same acceptable in the sight of God This the Euangelist expresseth Ioh. 1.16 Full of grace of truth and of his fulnesse we receiue grace for grace Colos. 2.10 In him dwelleth the fulnesse of the godhead bodily and yee are compleat in him Quest. But when was Christ thus anointed Ans. The anointing of Christ is twofold 1. In respect of his gifts and with these he was anointed by the verie vnion of his two natures into one person in the wombe of the Virgin from the first moment of his conception for beeing admirably conceiued by the holy Ghost his humane nature was anointed by the divine vniting it selfe thereunto 2. In respect of his calling to the exercise of those gifts and this was then compleat when in the thirteth yeare of his age at his baptisme he was solemnly inaugurated by a voice from heauen by the opening of the heauen and the descending of the spirit of God in a visible shape abiding vpon him not that he wanted the spirit before but that herein as in the former respect also a maine difference might be put betweene his and the anointing of all that went before who neither were anointed in the wombe nor by the vnion of the dietie nor by any other then materiall oyle whereas he was anointed with the holy Ghost lighting vpon him And this was that which was prophesied before of him Isa. 61.1 The spirit of the Lord is vpon mee because he hath anointed mee that I should preach c. In the exposition of which place when Christ begunne his Ministerie in Galily he said This day is this Scripture fulfilled in your eares Luk. 4.17 Hence we learne 1. That Christ was and is an alsufficient Sauiour and redeemer for beeing to this purpose anointed with the holy Ghost and with power he cannot but be able fully to worke and absolue the worke of mans redemption This is not a worke 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 heauen none of these are fit for it because none are capable of this anointing with the holy Ghost and with power but hee alone who therefore is able to subdue all the Deuils of hell though they come rushing vpon him all at once to ouerthrow all the armies of hell sinne death and damnation assalting himselfe and members with all their might and force in a word able to make his enemies although principalities and powers neuer so mightie and neuer so cruell his very footstoole A greater King then Salomon is here who not only can tread downe his enemies but giue vs strength also so to doe who not only can giue vs lawes but of his fulnesse grace to keepe them God hath anointed him King and set him vpon his throne and endued him with rare gifts fit for gouernment in all which regards we owe vnto him simple and absolute obedience A farre more excellent Priest also then Aaron is nere he is not anointed to offer the blood of buls or goates but to offer himselfe a sweete smelling sacrifice and that not often but once for all neither doth he offer onely this sacrifice but by this spirit and power with which he is anointed he applyeth it to his Church neither neede he offer for himselfe as they because he was a holy harmelesse and vndefiled high Priest neither doth hee onely pray for his Church but meriteth also to be heard is neuer denyed neither euer dieth but liueth for euer to make intercession for them A more famous Prophet then Moses is here anointed he was but a seruant in the house this is the sonne Moses was but the instrument this
it neither distrust his power and grace when we are in the deepest of our distresse 5. That seeing it was his pleasure to submit himselfe to the lowest estate of humiliation before his exaltation we might also with more cheerefulnesse content our selues to suffer euen any abasement with him and for him before wee looke to raigne with him The words of the verse containe two things 1. The assertion of Christ his resurrection Him God raised vp the third day 2. The manifestation or euidence of it and caused that he was openly shewed The former part is laid downe in fowre distinct points 1. the person raised him 2. the person raising him God 3. the action it selfe raised 4. the time when the third day First the person raised is Christ where first it will be demanded how Christ can be said to be raised seeing he consisted of a diuine and a humane nature whereof the first could neither fall nor rise and for the second that also consisted of soule and bodie the former of which beeing the principall part died not but was in paradise Seeing then neither the deitie nor the soule of his humanitie nor his person did rise but only his bodie how can Christ be said to be raised Ans In sundry other places of Scripture besides this we meet with such synechdochicall phrases and formes of speach wherein somewhat is attributed to the whole which is proper but to one part and that ascribed to the whole person which belongeth but to one nature which commeth to passe by reason of that strait and personall vnion of the two natures in Christ. Thus we read that God purchased his Church by his owne blood and that the Lord of glorie was crucified of the sonnes beeing in heauen and in earth at one time of Christs beeing before Abraham was of his beeing omnipotent c. All which are spoken of the whole person but properly are to be referred to the seuerall natures to which they doe agree Thus the Apostles sometimes expound them and teach vs so to doe 1. Pet. 3.18 Christ was mortified according to the flesh and quickned according to the spirit 2. Cor. 13.4 Hee died according to the infirmitie of his flesh and was quickned according to the power of God and to helpe our conceit herein serueth that schoole distinction which saith that whole Christ is said to doe this or that which the whole of Christ did not yea our owne common forme of speach saith a man is dead whose soule liueth and a man is a sleepe when his bodie only sleepeth 2. We haue hence to note that the same bodie was raised which had beene laid downe in the graue and no imaginarie bodie neither any other bodie for it for neuer was any other laid there before Of all which himselfe against all Heretikes giueth sufficient euidence as in the manifestation following remaineth to be cleared 3. That this person raised was not a priuate person but the same who had as a publicke person beene abused accused condemned and executed and now as a publike person also raised from the dead in whom all his Church and euery member of it rose againe for whosoeuer haue interest in his death haue their part also in this resurrection 4. Here is a further thing in this person to be noted then euer was in any the first Adam was a roote also and a publike person when hee sinned hee sinned for himselfe and vs and hauing sinned and we in him hee died away and left vs in that sinne and beeing dead we heare no more of him and the Scriptures though they record at large the histories of the holiest men that haue liued yet when once they come to this that such or such a man died we heare no more of him but with Christ it is not so who was not only as another Sampson who bewraied the greatest power in his death but herein vnmatcheable and pearlesse that hee did greater things after his death then euer hee did in all his life insomuch as Augustine was wont to say that the faith of Christians was Christs resurrection We must not then content our selues with common people that Christ is dead for all and no more but fasten our eyes vpon his resurrection so much the more diligently by how much it is easier to beleeue that hee was dead then that hee rose againe And what other thing can more fitly be collected from that practise of all the Euangelists who in other things while some of them omit one historie some another or else some of them breifly point at and lightly touch and passe ouer some other histories all of them set themselues of purpose to be copious and large in this of Christs resurrection that the faith of beleeuers might be firmely grounded herein and the rather because no benefite of his resurrection none of his death and without the certaine apprehension hereof all preaching and hearing and faith were in vaine and we our selues were yet in our sinnes To which Apostolicall practise this of our Apostle is not vnsutable in this place in hand who while hee almost in one word maketh mention of the death of Christ hee at large prosecuteth and prooueth the truth of his resurrection The second point is to consider the person that raised Christ. Him God raised that is God the Father Act. 2.24 And haue crucified and slaine whom God hath raised and 3.15 Yee haue killed the Lord of life whom God hath raised from the dead More plainely is this worke attributed to the mightie power of the Father of glorie working in Christ and raising him from the dead Eph. 1.17.20 and to him at whose right hand hee sitteth so Rom. 4.24 We beleeue in him which raised our Lord Iesus Christ from the dead Obiect But Christ raised himselfe Ioh. 2.19 Destroie this Temple and in three daies I will raise it againe and hereby was hee mightily declared to be the Sonne of God by raising himselfe from the dead Rom. 1.14 In like manner is this resurrection of his ascribed to the holy Ghost Rom. 8.11 If the spirit of him which raised vp Christ c. therefore the Father raised him not Answ. Here is no contrarietie the Father raised him and hee raised himselfe For 1. there is but one deitie of the Father Sonne and holy Ghost which is the common foundation of all their actions 2. There is but one power common to them all three and this is the power that Christ challengeth he hath to lay downe his life and take it vp againe 3. There is but one common act in them all three for the putting out of this power vnto any externall action without themselues of which Christ speaking Ioh. 5.19 saith whatsoeuer the Father doth the same things doth the Sonne also In these respects holdeth the speach of the Apostle These three are one that is these three 1. in the true and reall distinction of their
mischeife of so many as are within their power and reach hee makes them beat themselues with stones continually cast themselues into fire and water that is into all perills and desperate sinnes wound their owne bodies destroie their health shorten their liues through their intemperate and greedie pursuit of sinne but most of all wound their consciences and let out the verie life-blood of their soules And that their damnation may be more and seuere hee stirres them vp to kill and destroy whomsoeuer they can meete withall by drawing in companions and partners in their wickednesse calling them to cast in their lot with them that so they may all perish together What a wofull captiuitie then are many in that yet see it not How many possessed persons are in euery corner who yet will spit at the mention of the Deuil in defiance of him why should supersticious sim-people be so afraid of bodily possession as that when they neesed or open their mouthes to take meate they vsed to fence their mouthes with the signe of the crosse least the deuil should get in at that doore and we neuer feare spirituall possession to fence our selues against it If we saw the deuil raging and tyrannising striking a person dumb and blind racking his ioynts and winding his bodie at his pleasure we would commiserate his state and we could not be so profane but to send vp prayers for his release as esteeming death it selfe a more desirable condition then so to liue But when we see lewd wretches no better then deuils incarnate wholly subdued vnder the power of the deuil ruled wholly at his will and euery way in an estate more miserable yet are we void of compassion towards them and affection in our selues We rather turne their mad pranks into a iest then turne to God in prayer for their recouerie so little we see or sauour of the things of God and his kingdome Those that are bodily possessed or mad shall be kept bound cheyned watched diligently from hurting themselues or others but many of these Beldems are at libertie in place and power to hurt and destroy many with themselues which is a manifest proofe that this wofull condition is little beheld and bewayled by the most few or none complaine of it few or none seeke the cuâ—e of it though euery man neede it as beeing naturally thus possessed euen from his childhood But because men if they be not openly and outragiously wicked with an high hand thinke themselues free enough from all spiritual possession and out of the reach of this doctrine we will therefore goe a little further to shewe that numbers in the world who make fairer shew then the former as though this strong man were quite cast out by a stroÌ„ger theÌ„ he are not yet got out of his power but possessed disposed by him and ruled at his will and pleasure For first who would thinke him possessed that can fall downe on his knees make a solemne profession and confession of Iesus Christ that he is the Sonne of God and the most high and make loud praiers vnto him as acknowledging him to be the Lord of glorie and yet all these are the speaches and behauiours of a man possessed not with one or two but with a legion of deuills What doe the deuills honour Christ who feare nothing more then that he should be honoured and hate nothing so much as he No but all this confession and worship was by constraint partly because they knew him a Prince and a Iudge whose power they could not resist and partly they flatter him to obtaine more gentle entreatie at his hands then they deserued so many a man professeth Christ but you shall obserue at least he may himselfe that many foule spirits breath in him for although he know Christ as the deuills did yet he obeyeth him not he would faine resist him if hee were strong enough to make his part good against him which because he cannot doe he will giue him faire words and call him Lord and Master he will pray to him in sickenesse or distresse but it is but to get out of his hands and keepe his wonted hold still If the power of Christs word come neere him hee can beginne to accuse Christ and Christian profession of vnpeaceablenesse and tormenting him before the time for what time would please these that Christ should come vnto them he can aske Christ and his ministers what they haue to doe with him and Christ shal be blamed because he cannot be at peace for him if he would let him alone all should be well and quiet but the ministrie and discipline are intollerable let Christ preach and he will preach him too so it be such a Gospel as bringeth no repentance or ameÌ„dment of life to himselfe but he may remaine where he was euen in the graues alreadie lodged with death When he cannot doe the greater mischiefe that he would he will doe the lesser if he can if he cannot hinder the ministerie he can deprave it wherein as in all the rest he shewes himselfe at the command of that wicked spirit who when he could no longer torment the man would drowne the swine Secondly although the deuill might be forced through the power of Christ to acknowledge him the holy one of God so as themselues might continue deuills still yet who would thinke him guided by any other then a good spirit of God that should extoll the seruants of Christ their persons their ministerie their doctrine for would any conceiue that the father of lyes would praise the truth and yet marke what a large testimonie the deuil himselfe in the maid gaue of Paul and Silas These men are the seruants of the most high God which shew vnto vs the way of saluatioÌ„ and this she did many dayes Why did not the deuill know that they were the greatest enemies he had vpon earth yes he did but he must somtimes transforme himselfe into an angel of light he must colour all his lyes with some truth which is vndeniable he can lay all his falshoods vpon appearance of truth as his eldest sonne Mahomet enlarged the praises of Christ and his Disciples to ouerthrowe Christian religion withall he hath his fetch to make men beleeue there is an agreement betweene Christ and his Apostles and himselfe or that they needed his testimonie who therefore put him to silence and would receiue no commendation from him but for praises returned sharpe rebukes Euen so many men can praise good men and ministers before their faces whom they knowe to be deadly enemies to their vices not for loue of their vertues but least they should vse them and can call them honest men to trie if by that they can hinder them from doing the dutie of honest men as the deuils called Paul and Silas the seruants of God least they should shewe themselues so by dispossessing them Besides they would seeme heerein to be better then
his grace the latter of which maketh the former soueraigne vnto vs and appeareth in two actions in remoouing from vs the next causes of all our diseases namely our sinnes For as the Phisicion in working a cure first remooueth the distempered humors of his patient which are the matter of the disease so doth our heauenly Phisicion imply that this is the beginning of his cure and therefore often his first word is Thy sinnes are forgiuen thee and his last word is goe and sinne no more least a worse thing befall thee 2. By taking our diseases vpon himselfe which no Phisician doth or can doe but this Lamb of God taketh away the sinnes of the world by taking them vpon himselfe for hee bare our infirmities and carried our sorrowes and sinnes in the bodie of his flesh euen to the crosse where they were fastned with him buried them in his graue yea cast them into hell and there left them by which most glorious triumph of his the snares and fetters wherewith we were chayned to death and the Deuil are broken and our soules as a bird are escaped Hence note 1. That no man can cast a deuill out of a possessed partie or euer did as a principall efficient cause but as an instrument and that onely by this power of the Lord Iesus to whome all power in heauen and earth is giuen and to whom all the honour of this power must be ascribed for what power can countermand Satans but onely Gods I grant Satan may giue place to Beelzebub and depart his habitatioÌ„ for his greater aduantage and forsake a bodie to get faster hold vpon the soule or to delude many beholders but such hostile conquest ouer satan argueth a mightie power of God which all the deuils in hell cannot resist Secondly that whosoeuer finde themselues any way molested of Satan must hasten themselues to Iesus Christ who onely can batter down the holds of the deuill and worke their deliuerance Feelest thou thy selfe held vnder any spirituall captiuitie or bondage doth the lawe of euill present with thee toyle thee with heauines and vnchearefulnesse to any thing that is good seest thou in any measure Satans secret traines working against thy saluation oh come vnto Christ not faintly as the father of the possessed child Mark 9.22 Master if thou canst doe any thing helpe vs but with confidence as the leper Master if thou wilt thou canst make me whole or as the Centurion onely speak the word rebuke these dumbe and deafe spirits within me and thou who onely canst make the dumbe to speake the deafe to heare the blind to see and the lame to leape for ioy set me at libertie worke my enlargement chase away these spirituall enemies and thou that art the sonne set me free and I shall be free indeede Againe art thou in any affliction of bodie or mind or goods or name yea be it in the case of sorcerie or witchcraft against thy selfe or any of thine or whatsoeuer belongeth vnto thee looke vp vnto Christ he can command fire water windes seas diseases death the deuills themselues and if he see it good for thee he can checke all thy grieuances he is of no lesse power now in his glorie at his Fathers right hand then he was in his humility vpon earth and yet when he was at lowest he could command legions of deuills nay legions of angels as at his apprehension much more can he now command and rebuke the former and pitch the latter round about them that feare him so as without his wil all the deuils in hell cannot make one haire of thy head to fall Thirdly hence are ouerthrowne sundrie superstitious and wicked opinions and practises verie riâ—e in the world As 1. such Popish minded persons as thinke that by certaine words and amulets deuills may be driuen away deseases healed c. And for this they alleadge that in the new Testament onely by naming Iesus such cures were effected To which I answer that it is too grosse a conceit to thinke that there can be any vertue in words to driue away diseases much lesse deuills or to conceiue 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 deuills gaue place and so the parties were healed 2. Such as thinke that by the applying of consecrated things as they call them deuills are scared away as by holy water salt hallowed candles reliques of Saints the signe of the crosse images fashioned in such or such a place All which howsoeuer verie ordinarie in the Church of Rome yet indeede are no better then sorcerie and charming and the verie practises of those who while they will driue the deuil from others plainly prooue that themselues are spiritually possessed by him in that they will cast out deuills by Beelzebub the Prince of deuils They obiect for these reliques that a souldier that was to be buried was reuiued by touching the dead bones of Elishah 2. Kin. 13.21 But this was a miracle wrought by the finger of God to confirme the truth preached by that worthie Prophet and is not to be ascribed to the touching of the bones which in themselues nor at any other time had any such vertue They alledge also the example of the woman hauing the blooddie issue who was cured by the touching of Christs garment whereas that disease was cured not by the corporall touching of his skirt but by the spirituall touching of himselfe which was by the hand of her faith and therefore our Sauiour said be it vnto thee not according to thy feeling but according to thy faith They alleadge also Act. 19.12 That from Pauls bodie were brought to the sicke napkins or handkercheifes and the diseases departed from them and the euill spirits went out of them Which things had no such power in them but only that it pleased God by such weake meanes to produce miracles for the confirmation of that holy doctrine preached by Paul And therefore the text ascribeth these miracles not to the garments of Paul but to God himselfe who by the hands of Paul wrought them vers 11. Whence we may conclude that whosoeuer vse any such meanes as these shew themselues not only superstitious and wicked but most foolish and ridiculous to thinke that any bodily substance whatsoeuer can worke vpon or violence a substance which is not bodily such as the deuils is It will be alleadged that experience sheweth that such meanes as these preuaile to these intents and purposes which we grant to be true but that is by Satans subtelty 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 impietie and grow more madde vpon such wicked and vnlawfull meanes 3. Others who when Gods hand is any way vpon them or theirs especially if they conceiue
it as they are prone enough a case of sorcerie or witchcraft leaue the helpe of him with whome God is and runne to one with whom the deuill is that is the wizzard or witch commonly called the cunning man woman or the wise man and woman Which because it is so common a sinne and so bold as men and women doe not so much as Saul who changed his garments that he might not be knowne I wil by some reasons prooue this conclusion that although a man knewe that a cunning man or woman so called or a wizzard could and would helpe him yet ought he not to seeke or admit of such helpe were his case neuer so desperate 1. Besides expresse places of Scripture against it It is a departure from God to the deuill Isa. 8.19 should not a people inquire at their God from the liuing to the dead 1. Kin. 1.16 Because thou hast sent messengers to inquire of Baalzebub the God of Ekron was it not because there was no God in Israel and indeed the seeking to such is a seruice and homage to Satan which he often and for most part beeing very skilfull in naturall things recompenseth with cure of the disease Hence did the auncient Fathers call this seeking vnto them a renouncing of Christianitie and an apostacie from God 2. All helpe is to be sought of God and in those lawfull meanes which he hath appointed and promised blessing vnto But for words amulets characters which are diabolicall Sacraments or good prayers as they call them of the limbes of the deuill whose warrant haue they or what power but from the deuill for God neuer put any such efficacie either into their nature by creation or by any diuine institution since and therefore their worke is from the deuill on his part by satanicall operation and on the seekers part by satanical faith and illusion Obiect But they vse good meanes of Phisick also Answ. Seldome or neuer but if at any time they doe whence haue they beeing so simple and illiterate persons their skill but from the deuil or diabolicall tradition and who made the deuil thy Phisicion who if he should minister nothing but naturall things thou mightest not accept them from him 3. This remedie is worse and more desperate then the disease because Gods curse followeth it who in his law hath commanded that whosoeuer goe a whoring after such should be stoned with stones and if any turne after such hee will set his face against them to cut them off Leu. 20.6 And according to this threatning he hath executed visible iudgements against it euen against Kings themselues who thinke themselues most free to do their pleasure as 1. Chr. 10.13 14. Saul died for his transgression that hee committed against the Lord euen against the word of the Lord which hee kept not and in that hee sought and asked counsell of a familiar spirit therefore the Lord slewe him and turned the kingdome to David Asa neuer came off his bed for this sinne 2. King 1.16 and more not only Kings but whole nations were cast out before his people for this sinne and not only they but euen his owne people were cast among the nations when they followed these waies of theirs Isa. 2.6 Better were it therefore to die of a disease in the hand then be recouered by the hand of the deuil 4. Marke how the deuil hath circumvented such a partie 1. Hee hath robbed him of his faith in God because hee maketh hast 2. of his fealtie and subiection to God because hee either denieth Gods gouernment or the equitie of it 3. Hee hath got in him what hee desired to winne from Christ but could not namely to take vp another meanes of safetie then God had appointed 4. Hee hauing thus set vp himâ—selfe for such a mans God hee maketh him commit execrable Idolatrie in ascribing to the deuil himselfe that which is proper to God and Iesus Christ. First a power of healing which the deuil hath not further then God permitteth him to the iust blinding of the sinner Secondly a faith and perswasion in that power that it shall be auaileable to him which is nothing else but a secret confederacie and league with the Deuil without which nothing can be done This the Lord implyeth in the bounding of his lawes as Leuit. 19.31 Yee shall not seeke c. for I am your Lord as if hee had said you ought to depend vpon mee and not vpon the enemie of mankind Levit. 20.6 Yee shall not goe a whoring but be holy as if hee had said haue nothing to doe with such an impure spirit if you would be an holy people Quest. But if God would not haue them to helpe why doth he giue them such power of curing of foretelling things to come and reuealing hidden things Answ. The power of curing is from Satan God iustly permitting him to the further deluding of vnbeleeuers 2. Neither doth the wizard foretell things to come but the Deuil by them such things as hee by the quicknesse of his spirituall nature seeth present in the causes or which God permitteth himselfe to be the worker of and easie it is for him to discouer the theife which himselfe tempted to steale 3. The Lord permitteth all this not that we should trust him or vse him but to trie whether we will depart from our God the case here is the same with that of the false Prophet who must not be beleeued when hee foretelleth things that come to passe Why then may some say doth God suffer them to foretell such things The text answereth The Lord thy God tempteth thee whether thou wilt cleaue vnto him or no. Let all such persons as haue sought to them consider betime how they haue broken couenant with God betaken themselues to Satans helpe broken prison to their greater punishment and made stones bread let these bewaile the sinne and renounce it neuer was Saul in so fearefull a case as when he runne vnto the witch by his owne confession God was departed from him Let no man lessen this sinne or dare to defend such limbs of the deuill vnder titles of good wise or cunning persons seeing these cursed blessers draw townes and countries after them into their owne damnation Let none thinke it a slight matter to counsell others to this sinne and remember that by the law of God they ought to die that seeke to thrust people from their God and driue them to the Deuil a farre greater sinne is this then that which the Lord maketh capitall Fourthly here we haue also strong consolation that Christ is stronger then the deuil 1. Ioh. 4.4 stronger is he that is in vs then hee that is in the world looke how strong the Father is so strong is the Sonne and therefore his strength is as farre aboue Satans as the Creators is aboue the creatures Hence we are sure none can take vs out of his hands not the world Be of good
righteous man done which of them could accuse him of sinne or might not hee haue taken his enemies booke vpon his shoulder and haue bound it as a crowne vnto him yes verely the Apostle hath told vs in the words before what Christ had done hee had gone about spent all his life in doing good vnto the Iewes but they returned him euill for good to the greefe of his soule and therefore as Dauid lamenteth the death of Abner how died Abner his hands were not bound nor his feete cheyned but as a man falleth before wicked men so did hee fall that is Abner was a valiant and worthy man and so would haue acquitted himselfe if hee could haue mette his enemie face to face and had not beene wickedly and trecherously slaine by Ioab euen so Christ continued a worthy person although according to the counsell of God hee fell before wicked men through malice and enuie and as Dauid amplified both the sinne and the punishment of such a wretch as so cowardly slew Abner when he said know ye not that this day a great Prince is fallen in Israel euen so the sinne of the Iewes was hereby heightned that a great Prince fell in Ierusalem and the seueritie of Gods iudgement lyeth heauily vpon them till this day in that both a mightie God and innocent man was withall extremitie of rage and furie pursued euen vnto the death Fourthly note in these Iewes what an inbred malice there is in wicked men against Christ and his members for it is neuer without matter to worke vpon if it cannot accuse iustly of euill it can vniustly condemne for doing good this Christ sheweth Ioh. 10.32 Many good workes haue I done for which of them do ye stone me They answer him no but they stone him for blasphemie so something shal be pretended as blasphemie treason mutinie faction or some such thing and a forme of lawe shall be followed nothing in the world is more easie then to finde out a lawe to put Christ to death by for that is the conclusion of all wicked lawes Christ and his members must die by them but whatsoeuer be pretended against them it maketh much for the glorie of God the patience of his Saints and the iust ouerthrowe of his enemies that whatsoeuer the godly suffer at the hands of the wicked it is for most part causles in themselues and consequently vniust in the other Let such as professe the Lord Iesus take notice hereof and content themselues if they finde returne of euil for good it was their Lords case and the seruant can looke for no better entertainement then his Lord findeth Let vs not be wearie of well-doing although it breed vs hatred of the world as knowing that the same spirit of malice is gone out into the world and doth breath in numbers that followe the way of Caine who slew his brother because his workes were good as all those titles of reproach cast vpon Gods children lowdly convince as that they are Church-gadders holy brethren too nice and precise persons the which and the like tearmes if a man sing but a Psalme in his family he cannot avoide well needes must Christians suffer let their care be to suffer onely as Christians and for well-doing for it is no shame to suffer as a Christian and seeing it is the will of God that they must suffer it is better saith the Apostle to suffer for weldoing then as euill doers many receiuing indignities from men will say if I had deserued such and such things it would neuer haue grieued me but Christians must be in a contrarie note it would grieue me if I had deserued such things as I suffer at the hands of men but I reioyce in that I haue not deserued them The third point is the manner kind of Christs death in these words and hanged him on a tree Quest. Why was Christ rather to die on the crosse thē by any other kind of death Ans. Some say that because mankind was foyled in the first Adam by means of a tree it was meet it shold be restored by the second Adam vpō a tree which although it be but inconsequent yet this the Scripture affirmeth that Christ on the crosse as vpon a glorious chariot of triumph rescued his Church foyled the deuill spoyled principalities and powers made an absolute conquest against all the enemies of mans saluation and that it was meete he should thus doe by this manner of death we want not stronger reasons out of the Scriptures As first This was the counsel of God Acts. 2.23 for the Iewes did nothing against him but by the determinate counsel and foreknowledge of God which counsel of God oueruled the matter brought it to this passe strangely for the high Priests had accused Christ with blasphemie had produced witnesses against him in that cause yea had his owne confession that he was the sonne of God which they tooke for blasphemie yet for this could they not put him to this kind of death seeing the blasphemer by the lawe of God must be stoned not crucified and so had Christ beene if the power of death had beene in the hands of the Iewes as not long before it was but the prouidence of God ouerruleth the matter so as he must be brought before the Romane gouernour and a newe action of treasonable affecting the kingdome be laid against him whence it was that Pilate asked if he were the king of the Iewes and he answered yea vpon which answer he was condemned to the most cruell death that was in vse among the Romanes for of those three kinds of death burning heading and crucifying this last was the most seuere and shamefull to which the chiefe malefactors were sentēced and that Christ was executed as an arch-traytor the inscription on the crosse containing the crime for which hee was condemned plainely sheweth Iesus of Nazareth King of the Iewes that no man could looke vpon or read that writing but he should presently conceiue Christ a malefactor in the highest kinde of treason and rebellion Secondly this kind of death was aunciently prefigured as also foreprophesied it was prefigured by Isaac laid bound vpon the wood and the other sacrifices which all were laid on the wood to bee consumed by fire by the lifting vp of the shoulder of the peace offering Leuit. 7.20 by the shaking of the breast of the same to and fro which as some say signifieth the spreading of our Sauiours hands vpon the crosse but especially by the lifting vp of the brasen serpent in the wildernesse which as Christ saith shadowed his owne lifting vp vpon the crosse Ioh. 3.14 Againe this kind of death was also foreprophesied Psal. 22.17 they peirced or digged my hands and feete it was foretold also by himselfe Matth. 20.19 They shall deliuer him to the Gentiles and they shall mocke him and scourge him and crucifie him and that it was necessarie that this
name of the Lord Iesus For our better clearing of this point we will consider 1. what this faith is 2. the benefit of it 3. the marks and signes of it 4. the vse First what this faith is It is a supernaturall gift whereby euerie beleeuer apprehendeth and applyeth vnto himselfe Christ and all his merits vnto saluation I say it is a gift nay the Scripture saith that it is the gift of God and it is giuen you to beleeue as also to suffer And that it is supernatural all the commandements we haue to beleeue plainly euince for were it naturall we should neede no commandement to doe it Further it is such a gift as whereby we apprehend and apply vnto our selues Christ and all his merits for the verie nature of iustifying and sauing faith standeth in these two degrees 1. In apprehension and receiuing of Christ for to beleeue and receiue Christ are all one Ioh. 1.13 2. In applying to ones selfe Christ and his merits particularly which is not onely to know that Christ is God in himselfe and all other parts of truth necessarie to be beleeued but a full perswasion of the mercie of God through Christ to belong vnto himselfe in particular so as he be able with Thomas to say My Lord and my God not only confessing that Christ died for sinners which the very Deuils beleeue but as Paul describeth the true faith in the Sonne of God by the proper speach and voice of it Gal. 2.20 Who died for mee and gaue himselfe for mee Further the description restraining this grace to beleeuers giueth vs to vnderstand that faith is not of all nor so common as men take it to be not euery one that can say I beleeue in God hath faith nor euery one that will boldly say Christ is his Sauiour hath presently sauing faith For 1. The Prophet Isay speaketh of a number that beleeued not the Prophets report and to whom the arme of God was not reuealed The Euangelists and the Apostles also complaine in their times how this prophecie was accomplished notwithstanding they heard the blessed word of truth from the mouth of truth it selfe and saw the wonderfull miracles in the hands of Christ himselfe and his Apostles for the confirmation of that truth 2. The end of faith which is saluation belongeth not to the most and therefore not faith it selfe the means for there are few which shall be saued 3. The word the parent of faith is wanting to many people and where it is so neglected by the most as grace and Gods blessing is withdrawne from it besides that the vnfaithfulnesse of teachers and abundance of iniquitie in all sorts of men prouokeâ—h the Lord to reuenge with his fearefull stroke of slownesse of heart to beleeue that in the midst of meanes men should wilfully perish now if there be no seed-time what fruit or haruest of faith can be expected 4. The Scriptures not only denie true and sauing faith to the reprobate whose eies the Lord blindeth and whose hearts hee hardneth least they should see and beleeue but impropriateth it to the elect whence it is called the faith of the elect To them whom God hath predestinated to life for so many as were ordained to life euerlasting beleeued Act. 13.48 to the sheepe of Christ Ioh. 10.16 But yee beleeue not for yee are not of my sheepe to them that are regenerate by the holy Ghost as 1. Ioh. 5.1 Whosoeuer beleeueth that Iesus is the Christ is borne of God Lastly the description addeth the finall cause of faith to be salvation namely in regard of beleeuers for the maine end of all graces is the glorie of God and so Abraham by beleeuing is said to giue glorie to God but the subordinate end of faith is the saluation of the elect and therefore is it called sauing faith Heb. 10.39 we are not they which withdraw our selues vnto perdition but we follow faith to the conservation of the soule 1. Pet. 1.9 Receiuing the end of your faith euen the saluation of your soules And from hence followeth it that sauing faith can neuer be quite shaken out of the heart of him that once hath it beeing 1. but once giuen to the Saints Iude 3. and a gift of which God neuer repenteth him 2. A gift flowing from Gods eternall election as we haue shewed out of Act. 13.48 3. A seed of God perpetually preserued in the regenerate who sinne not because this seed of God remaineth in them 1. Ioh. 4.4 4. It hath the promise of the Father to be the victorie that ouercommeth the world the intercession of the Sonne of God that it faile not Luk. 22.32 and the confirmation of the holy spirit who by it sealeth vp and giueth his earnest into the hearts of beleeuers 2. Cor. 1.22 so as vnlesse the mightie power of the Father Sonne and holy Spirit vpholding it can be shaken it can neuer be by all the gates of hell so shaken out of the heart but that the end of it shall be saluation which could not be if the elect did not euer abide in communion and fellowship with Christ. From which description of true iustifying faith it is euident that Popish doctrine knoweth not teacheth nor nor suffereth men to be taught the true doctrine of sauing faith because it vtterly disclaimeth the very essentiall forme of it which is speciall application of Christ and his merits with affiance and resting only on them vnto saluation yea and more they condemne this glorious worke of faith as a mortall sinne and stile it by the name of presumption and so by Gods iust iudgement they take vp such a faith in stead of it as is common not onely to Heretikes and reprobates but to the verie Deuils themselues who beleeue as much as Popish doctrine requireth to saluation yea and more they tremble also For doe not they know and assent that there is one God that all that is in the word of God is true and certaine that all the Articles of the Creed are the true grounds of Christian religion and if you goe any further excepting the thrusting in of generall councells and traditions which euery good Catholike must take in with the former Popish faith leaueth you and biddeth you farewell and euen those things which are absolutely necessarie to saluation to be beleeued by sauing faith as that the Scriptures are Gods word that the Articles of faith comprised in the Creed of the Apostles are of vndoubted truth they embrace only by historicall faith by which yet was neuer man saued for if euer man were then might the Deuils also by the same faith But iustifying faith is another manner of thing it sealeth not it selfe in the vnderstanding only as the former but taketh vp the whole soule euen the heart will and affections also all which lay hold and cleaue vnto Christ for saluation Neither is it a common and generall worke of