commission and commandement to his Apostles to become Preachers witnesses as of other points so especially of this that howsoeuer he was adiudged to death according to that iudgement executed and laid as one foyled by death for the space of three dayes yet he is now gloriously raised againe and appointed of God the Iudge of all that euer haue liued doe or shall liue to the end of the world In the verse wee haue three things to be handled 1. that preaching is a reuerent and necessarie ordinance of Christ himselfe And he commanded vs to preach vnto the people and to testifie 2. The obiect of this ordinance or what we must preach namely Christ that hee is c. 3. What particular doctrine concerning Christ must more especially be preached that he is ordeined of God a iudge of quicke and dead In the first of these are two branches to be cleared 1. That preaching is the ordinance of Christ. 2. The necessitie which will easily be deduced from the former That Christ instituted this holy ordinance is plaine Matth. 28.19 Goe preach to all nations baptising them c. the which commission that it was extended beyond their persons to such as should in after ages succeed them appeareth by his last words and behold I am with you to the end of the world And that the ordinarie teachers are no lesse the gift of Christ then the Apostles themselues is as plaine Ephes. 4.11 he therefore gaue some to be Apostles some Prophets some Euangelists some Pastors and some Teachers Neither must this trouble vs that both in this place alleadged as also in some other it is attributed to the Father to send and giue Pastors according to his owne heart and sometime to the holy Ghost Act. 20.28 Take heede to your selues and the flocke ouer which the holy Ghost hath made you ouerseers 1. Cor. 12.11 and all these things worketh euen the selfe same spirit distributing to euery man seuerally euen as he wil For 1. all these externall workes are common to all the three persons and where any one of them are named in any action done without themselues no one of them is excluded but all the three must be included 2. The diuinitie of Christ is not obscurely prooued in that the same glorious actions of the Father and the holy Ghost are ascribed also vnto him as from heauen whither he ascended to giue seuerall gifts for the worke of the ministerie 3. That wee might better instruct our selues in their seuerall order and manner of working the selfe same action for the Father is the fountaine and the first author of all these gifts the Sonne properly is the distributer and giuer for the Father worketh all in vs by the Sonne and both of them by the communication of the blessed spirit euen as the sunne by his beames sendeth light and heat vnto the inferiour creatures Obiect But this ordinance of preaching seemeth not to be Christs because it was long before his incarnation and nowe remaineth after his ascention when he cannot call men as he called the Apostles while hee was on earth Answ. The Ministrie of the Gospel in the proper acception of it hath two things to be considered First the beeing of it Secondly the vertue and efficacie of it The beeing of it as it was the Ministerie of the new Testament wherein glad tydings were published to all nations was temporarie beginning in the time of Christ and shall haue end with the world yet can it be called no new doctrine because the summe and substance of it was though more obscurely deliuered to Adam and the Fathers of the old Testament But if we consider the vertue and efficacie of it it is an eternall Gospel during from the beginning of the world to all eternitie 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 cheife Prophet of his Church that raised according to the seuerall ages of his Church such men as were fit either more obscurely as before his comming when rather some Evangelicall promises of things to come were preached then the Gospel it selfe or else more manifestly to preach and open the misteries of the kingdome of God And this latter kind of preaching was not before his incarnation neither was it fully setled before hee ascended into heauen and from thence gaue gifts to men that thereby hee might shew himselfe a carefull head and gouernour of his Church euen then when hee was set downe at the right hand of his Father It is true indeed that before Christs suffring 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 Iudea amongst the lost sheepe of the house of Israel yet had they not receiued that fulnesse of the spirit and power from aboue which was necessarie to Apostles before they had receiued in visible forme of fierie tongues the spirit in abundant measure whereby they were before all the people of the world after a sort solemnly inaugurated and confirmed to be the Apostles of Iesus Christ neither had they till after Christs resurrection receiued this commandement of which our Apostle speaketh To preach to all nations and to euery creature vnder heauen the practise of which commandement they tooke vp after that they hauing staied at Ierusalem for the promise the spirit came vpon them and they were endued with power from on high As for the second branch of the obiection that because ordinarie Pastors and teachers are not immediatly called by Christ beeing now in heauen therefore they are not ordained by him it is false for of the Pastors and elders of Ephesus is said that the holy Ghost made them ouer seers and Paul accounteth Apollos ordained by Christ as well as himselfe 1. Cor. 3.5 What is Paul and who is Apollos but the Ministers by whom yee beleeue and as the Lord gaue to euery man only the difference must be obserued in their calling both are called of Christ but the Apostle by himselfe immediatly not by men the ordinarie Pastor called of him by the Ministerie of man I call it a Ministrie because the whole power and authoritie of the Church in calling Ministers is but a seruice vnto Christ approouing 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 vpon beleeuers turne in this tenor to day if yee heare his voice harden not your hearts Whence we conclude that his voice hath ouer sounded in the Church and so shall doe in the ministrie of his seruants vntill his comming againe to iudgement hee that heareth them heareth him
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
shame in thy face and sorrowe into thy heart in earnest accuse the securitie of thy soule the deadnesse of thy spirit the hardnesse of thy heart the vnthankefulnes of thy whole life say with thy selfe Ah my folly that haue neglected my mercie so long alas how haue I hated instruction how vnkindly haue I dealt with so louing and patient a God I see now that it is high time to looke to the maine businesse of my life to make vp my peace with God to get my pardon sealed I will hie me to the throne of grace I will henceforth lay hold of life eternall I see now that there is one thing necessarie and that is the good part which I will choose and which shall neuer be taken from me Now we come to the second point propounded which is the last of this worthy sermon namely what is the condition of euery one that hath attained this excellent grace of remission of sinnes and that is to be a blessed and happie man for such a one hath part in Christ and with him of forgiuenesse of sinnes in which Dauid Psal. 32.1 placeth blessednesse Quest. But how can this man be a blessed man seeing hee is compassed with a bodie of sinne and death and subiect vnto infinite afflictions then whom no man is in this life more miserable no sort of men more perplexed inwardly with sence of sinne none more outwardly disgraced for well doing Answ. There be three degrees of blessednesse 1. In this life when God bringeth his children into the kingdom of grace and giueth them his Sonne and with him their whole iustification and sanctification in part 2. The second degree is in the end of this life when God brings the soules of the faithfull to heauen and their bodies to the earth safely to be kept vntill the last day 3. The third in and after the day of iudgement when hee bringeth both soule and bodie into the glorie prepared for the elect Of this last which is happinesse by way of eminencie the two former are certaine forerunners he that hath attained the first hath also assurance of the last and must needs be a blessed man not only in time to come but euen for the present whether we respect his outward estate or inward For his outward estate Gods blessing neuer faileth him but affoardeth him all good things and that in due season and in due measure his riches are often not great but euer pretious and his little shall nourish him and make him as well liking as the water and pulse did the Iewish children in Chaldaea The same prouidence which watcheth to supplie all his good keepeth him from all euill it pitcheth the Angels round about him to guard his life let him be persecuted hee is not forsaken his losses become his gaine his sicknesse is his phisicke his heart is cheared euen in trouble which maketh that part of his life comfortable his soule is bound vp in the bundle of life with God death shall not come before hee can bidde it heartily welcome yea let violent death come it shall not be to him deadly slaine he may be but not ouercome victorie attendeth him and blessednesse euery where abideth him But all this is the least part of his blessednesse for if we looke yet a little more inwardly into him we shall see the boundlesse extent of his happinesse farre more large whether we respect the spirituall miserie hee hath escaped or else the spirituall good which with the pardon of his sinnes hee hath attained for on the one hand hee hath escaped the heauie wrath of God due to sinne and so is discharged of an infinit debt healed of a most deadly poyson and pardoned from a fearefull sentence of eternall death and perdition readie to be executed vpon him and on the other hee hath obtained a plentifull redemption hee hath purchased the pearle receiued Christ with his merits and graces such as are wisedome faith hope whence issue our peace and ioy of heart which is heauen before heauen for in these stand the kingdome of God and the comfort of a good conscience which is a continuall feast By all which it appeareth that hee is no small gainer that hath got his part in Gods mercie reaching to the remission of his sinnes Vse 1. We are here admonished to open our eyes that we may more clearely see and growe in loue with the felicitie of the Saints which the most see not because 1. it is inward the glorie of the spouse is like her head and husbands glorie she is all glorious within 2. because of their infirmities frailties which wicked eyes altogether gaze vpon 3. because of their afflictions wherewith they are continually exercised If the tower of Siloam fall on any of them they are thenceforth greater sinners then all other men holy Iob because hee was afflicted cannot avoid the note of an hypocrit euen among his owne friends and visiters And no meruaile if the members looke thus blacke when the sunne looketh vpon them seeing their head Christ himselfe was reiected because they sawe and iudged him to be plagued and smitten of God But we must looke beyond all these as the Lord himselfe doth who in his iudgement goeth beyond the outside and pronounceth sentence according to the grace which himselfe worketh within Let vs imitate our Lord Iesus who notwithstanding all the infirmities yea and deformities of his Church pronounceth of her that shee is all faire and no spot is in her not because there are none but because all are couered and none are reckoned and imputed vnto her yea let vs remember that the pure and holy spirit of God is contented notwithstanding much blackenesse to take vp his lodging in those hearts where he findeth raigning sinne dispossessed Now how farre are they from the mind and iudgement of this blessed Father Sonne and Spirit who haue nimble eies to spie out euery infirmitie of Gods children to blase them nay rather then they will not accuse and slander them can of themselues coine raise vp and impute vnto them that wherof they are most innocent Assuredly these are of neere kindred to the devill who is the accuser of the brethren And surely were Christ on earth againe euen this most innocent lambe of God should not want accusers wherein are so many of Cains constitution who hate their brethren because their workes are good and so many sonnes of men who seeke to turne the glorie of God in his children into shame Alas religion is at a lowe ebbe alreadie and not so reckoned of as it should be by the forwardest and yet so malitious is the deuill in his instruments as vnlesse this smoaking flaxe also be quenched we can see nor heare of any hope or treatie of peace the beautie of Gods people goeth disgraced vnder titles of nicenesse precisenesse puritie holy brotherhood and the like To goe ordinarily to sermons is to bee a sermon-munger
common to all times one common saluation preached by the same Christ who is the same yesterday to day and for euer who is the Lambe slaine from the beginning not actually but by the efficacie of his sacrifice the vertue of which to come they laid hold one to saluation as we doe vpon it past and accomplished alreadie Thus Abel beleeued and receiued testimonie that he was iust before God Heb. 11.4 Thus Noe was made heyre of the righteousnesse which is by faith Euery religion will not saue the professours there is but one way and that a strait one that leadeth to life We come into this world one way we depart many waies so there is but one way to find life euerlasting but many waies to loose it only Christ is the way by his doctrine by his merit by his example euen the newe and liuing way his blood is euer fresh euer trickling down and euer liuing it quickneth them that walke in it and refresheth them with new strength neuer any rent the vaile but he neuer any but he made a high way into the holy of holies in the highest heauen neuer any came to the Father but by him neither was peace euer preached in any other name but his who is Lord ouer all blessed for euer Which is Lord of all Christ may be said to be Lord of all two waies 1. More generally he is with the Father and holy Ghost Lord of all things vnto whom all creatures by right of creation euen the very deuills are subiect Thus he ruleth in the very midst of his enemies disposing of the wicked and their mallice to his owne glorie In this respect he is both owner and possessor of all things and a susteyner and maintainer of all things and that by his word Heb. 1.3 2. More specially he is Lord of all men whether Iewes or Gentiles beleeuing in his name euen a Lord of his Church and in this latter sence Christ is called Lord of all in this place Now Christ is Lord of his Church consisting of Iew and Gentile 1. Because God hath giuen the Church vnto him for his inheritance Psal. 2.8 I will giue thee the Heathen for thine inheritance which beeing a prophecie of the calling of the Gentiles implieth that the kingdome of grace whereof Christ is appointed King in Sion consisteth of all countries and peoples and is not bounded or bordred but with the ends of the earth and sheweth further that all these his subiects are giuen him of God to become his seruants Ioh. 17.2 As thou hast giuen him power ouer all flesh that hee should giue eternall life to all whom thou hast giuen him 2. They are so giuen vnto him as he must win them before he can enioy them Hee winneth partly by conquest partly by ransome hee both conquereth and casteth out the strong man that held them captiue spoyleth him of his armour and weakneth his arme for euer as also he payeth a precious ransome for them to God his Father so as beeing now redeemed and bought with a price they are no longer their owne but the Lords that bought them 3. Because when he hath thus dearly purchased his Church he contracteth himselfe in spirituall marriage with her and so becommeth her Lord Hos. 2.18 I will marrie thee for euer vnto my selfe yea I will marrie thee vnto mee in righteousnesse in iudgement in mercie and in compassion Ephes. 5.23 As the husband is the wiues head so is Christ of the Church So as if a man be a Lord of that which is giuen him of that which he hath redeemed and ransomed of her whom he hath married into his bosome in all these regards by as good right is Iesus Christ the Lord of his Church and euery member of it Obiect But how can Christ be a Lord and a seruant too Isa. 42.1 Behold my seruant I will leane vpon him and he tooke vpon him the forme of a seruant Answ. Christ considered as Mediator is after a speciall manner both his Fathers seruant and yet the Lord of his Church In all the worke of mans redemption he serued and obeyed his Father beeing sent of his Father for this end he was subiect to the death he praied vnto him gaue him thankes learned obedience by the things he suffered not as God equall to his Father but as our Mediator and suretie and yet by all these things he became our Lord and the King of his Church And herein the Apostles trauell as in their maine scope to prooue that Iesus Christ whom the Iewes put to death hath shewed himselfe the Lord of glorie and the true Messias Act. 2.34 Let all the house of Israel know assuredly that God hath made that Iesus which they crucified Lord and Christ. Obiect But how can Christ be the Lord of all seeing many yea the most wil not obey him Ans. Doth a king cease to be the Lord of all his country because some which were his subiects are gone out in rebellion against him besides howsoeuer it standeth with his glorie and grace to suffer with patience the vessels of wrath yet at length he shewes his power against them in bringing forth his whole displeasure vpon them Vse Hence in that Christ is in generall Lord of all we learne that all creatures are his and therefore we must neuer vse any of them without leaue from him or without returne of praise and thanks vnto him none of them are sanctified to our vse without the word and prayer And if we haue leaue from him we ought in sobrietie to vse them 1. Cor 10.26 eate whatsoeuer is sold in the shambles making no question for conscience sake Hēce followeth it also that he hauing an absolute power ouer all he may doe with his owne what he will who shal hinder a potter to frame one vessel to honour another to dishonour which I speak because many cannot endure to heare of a decree of reprobation who must frame their iudgement to his will who cannot but be iust and good and leaue off to reason with God Hence also he may make one rich another poore at his pleasure The rich and poore meete this Lord maketh them both Secondly in that Christ is in speciall Lord of his Church sundrie things are to be noted as first That none can haue Christ to be a Iesus that is a Sauiour who haue him not for their soueraigne and Lord whosoeuer thou art that challengest him for thy Sauiour see thou acknowledge him thy Lord. Quest. How may a man haue Christ to be his Lord Answ. By the practise of fower duties 1. by preseruing in the heart a feare and reuerence towards his person Malac. 1.5 If I be a Lord where is my feare Lordship requires subiection Psal. 45.12 he is thy Lord and reuerence thou or bow vnto him Now this feare must proceed from loue for if any man loue not the Lord Iesus let him be accursed and
much more concerning this argument which willingly I forbeare 3. that they might vnder this title acknowledge him according to the Scripture to be the rod of the stocke of Iesse and a plant going out of his rootes which by the same word is signified Isai. 11.1 4. That they and we might hence gather that he was sanctified and set a part vnto most holy purpose beeing a true Nazarit neither by vowe nor commandement for then he might neither drinke wine nor touch the dead which he did and caused others also to doe the same nor yet cut his haire which in likelihood both by the custome of the Iewes and Pauls speach 1. Cor. 11.7.14 he did but by most perfect holinesse and absolute puritie of his whole man whereof those Nazarites were but shadowes that so he might be a perfect Sauiour and high Priest separate from all sinners Heb. 7.26 Whence note how the prouidence of God in ouerruling euery particular circumstance is manifestly cleared The very particular places assigned for this and that purpose are accuratly set downe to shew how those seauen bright eyes of Gods prouidence which goe ouer all the world haue beene euer waking and watchfull ouer both predictions and accomplishments to bring them iust together in the iust point and period foreappointed Christ must not be borne neither in Egypt nor in Nazaret nor in his fathers house but in a iourney and in an Inne at Bethlem because it was so foretold that Bethlem the least of all the cities of Iudea should be made the highest in this priuiledge Againe Christ though the sonne of Dauid must not be brought vp in Bethlem the citie of Dauid nor yet beeing of the Kings seed in Ierusalem the citie and seat of the Kings but in Nazaret that he might be called a Nazarite Whatsoeuer therefore God hath promised in the Scriptures waite in faith for the accomplishment this prouidence will not suffer it vnaccomplished but make not hast he hath a due season for it which thou must patiently expect and the patient abiding of the iust shall not miscarie 2. Note hence that Christ was the only true Messiah and could not haue beene so if he had not beene of Nazaret and such a Nazarite as the Prophets foretold The Iewes tooke offence hereat as too base a place for the Messias whom they expected to rise out of euen Nathaniel himselfe could aske if any good could come out of Nazaret and this was in scorne added as a part of his stile and title written in three tongues vpon the crosse Iesus of Nazaret King of the Iewes and as they delt with the head so also with the members for presently after the death of Christ the Christians were in scorne also called Nazarits that is silly fooles that did beleeue in such a Messiah as came from Nazaret But we must know that the wisedome of God would haue him hereby generally proclaimed the Messias and Sauiour of the world both to Iewes and Gentiles as also confirme our faith and affiance in him made knowne to vs to be such a one as in whom we also become Nazarites that is sanctified and consecrated vnto God 3. Note hence that the Messias must needes be come alreadie because he must be a Nazarite by education as of Bethlem by birth which places haue beene long since destroyed and hopelesse of euer beeing builded vp againe or that in them the Iewes should euer recouer any authoritie And is it not a wonderfull blindnesse that the Iewes should still looke for their Messias out of a towne which hath beene destroyed a thousand and fiue hundreth yeares agoe the very place of which cannot be assigned Our request to God must be for them that he would remooue that thicke vayle which to this day is drawne ouer the hearts of his owne ancient people Secondly By whom was Christ called to this office By God who anointed him for that which is said of one part of it namely his preisthood is true of the whole No man taketh this honour to himselfe but hee that is called of God so neither Christ tooke this honour to himselfe but expected that voice Thou art my Sonne How often did Christ witnesse of himselfe that he came not of himselfe but was sent by his Father Ioh. 5.37 My Father that sent mee witnesseth of mee and in that chapter because the Iewes obiected that he came of himselfe he telleth them six times that his Father sent him yea hath sealed him his commission as he saith Ioh. 6.27 Him hath God the Father sealed that is made his commission authenticall as men doe their deeds by their seale and set vpon him an impression or character anointing him with oyle of grace aboue all his fellowes yea himselfe beeing an expresse image of his Fathers substance in him he hath laid vp all treasures of wisedome and knowledge that from his fulnesse we might receiue grace for grace Whence 1. we learne that no man ought to thrust himselfe into any office or function nor runne before he be sent but wait till God giue him a calling thereunto For shall Christ who had the spirit of God without all measure waite his Fathers leysure and expect his fathers voice and shall we who haue receiued the spirit scarce in any measure runne and ride and shooue and thrust in before we haue any commission drawne or sealed by God who euer carried such post-hast happily How miserably perished proud Absolon who though it not inough to be the Kings sonne vnlesse he thrust his Father out of his kingdome Corah and his complices would haue beene Rulers but that the earth would not suffer them aboue it What shall I speake of Vzza Vzziah and the rest who found the Lord as good as his word against such which goe on any arrand and he send them not they found the Lord comming many waies against them as he often threatneth in Ier. 23.30.31 c. 2. If God haue called Christ to this office we must carrie our selues dutifully and reuerently vnto him whom as the Father hath called so he will defend and establish in his place and reuenge such as rebell against him This is that the Prophet teacheth in Psal. 2.2 that if the greatest Kings band themselues together against the Lord and against his Christ the Lord out of heauen will laugh them to scorne he will speake to them in his anger and vex them in sore displeasure and the ground of all this is laid downe vers 6. Euen I haue set my King vpon Sion as if he had said shall I set vp a King and dare ye rebelliously resist him or seeke to displace him Let vs take heede it befall not vs as it did the Iewes taxed in the parable of the King letting out his vinyard which sent his seruants for his rent to the husbandmen and afterwards his sonne but they beat the one slew the other acknowledged neither surely no more grace remaineth for
to finish their course holding out in well doing vnto the ende Thus if we shall doe we shall be conformable vnto Iesus Christ acceptable to God our Father profitable to our brethren here on earth and shall treasure to our selues an excellent weight of glory in heauen But how many be there who hauing receiued many talents and charge to traffique with them bury their gifts and forget their charge against whom the fearefull sentence is not only passed but halfe executed alreadie his talent is taken from the slothfull seruant there now remaineth nothing but the binding of him and casting him into hell And would this were not too true not in many Ministers only but euen in numbers of priuate Christians who haue had both gifts and calling to teach and pray in their families but haue wilfully lost them for want of the carefull vse of them Now more specially this going about of Christ doing good standeth in two things The former in curing the deadly diseases of mens soules by most holy and sauing doctrine reuealing his Fathers whole will and teaching the things of the kingdome not coldly as the Scribes but in most powerfull manner so as his verie enemies were forced to say neuer man spake as this man doth The latter in curing the bodies of men also by most powerfull miracles one kind whereof which was most eminent namely the healing of Demoniaks is put for all the rest in the words following by both which meanes he shewed himselfe a mercifull Sauiour and the cheife Phisicion both of soule and bodie and in one word the verie healing God Of both which points we are to speake something seeing the former is the principall and included in this latter and these latter were but seruants vnto the former It is true that the Iewes were more affected with his miracles then with his doctrine insomuch as they were often wholly carried after him for the bread and belly sake Which seemeth to be the reason why the Apostle Peter speaketh more plainely of these as beeing better obserued and more sparingly of his doctrine which was not so great a rayser of his fame as these were but it must not be so with vs who look for saluation by his most holy doctrine but cannot by his miracles And first for his Doctrine the calling of our blessed Sauiour beeing to seeke and saue that which was lost to reduce the lost sheepe of the house of Israel vnto the fold to finde the lost goat to call sinners vnto repentance how all his life was thus taken vp were too long in euery particular to manifest To omit his priuate life which was nothing but an encreasing in wisedome and fauour with God and man After his solemne and publike inauguration he shewed himselfe a perfect mirrour of goodnesse both in the more generall parts of his propheticall office as also in the more speciall practises of it For the former how faithfull was he in all the house of his Father not as Moses who was but a seruant but as the Sonne who from the bosome of his Father brought and deliuered a most perfect word of truth yea who was not only the bearer of it but the verie author of all truth And therefore according to his power and commission reformed the law corrupted with false glosses of the Pharisies and established it preached the Gospel and dispersed it by himselfe his Apostles and other teachers after them raised by himselfe and fitted with gifts thereunto for the gathering of the Saints instituted and ministred the Sacraments of the new Testament after the abolishing of the old framed and prescribed a perfect forme of prayer vnto which all ours must be squared deliuered as Moses a patterne of the Temple and all things therein namely an absolute forme of externall gouernment for the perpetuall vse of the Church for the well ordering and cutting off disorders in it And for the latter how carefull was he to take all occasions to instruct particular persons in the will of his Father nay not only to take but euen seeke them that so he might make offer of the greatest good that euer men in this world could meete withall If his Disciples only speake of bread hee telleth them he hath other bread that they know not of If a poore woman meete him while she goeth to draw a bucket of water he preacheth vnto her of the water of the well of life If hee looke vpon the sunne he takes occasion thence to instruct those who were about him that he is the light of the world and that whosoeuer follow him walke not in darknesse If hee see but a little child hee thence taketh occasion to instruct his followers in the doctrine of humilitie innocencie and meeknesse If he doe but heare of his mother and brethren hee taketh occasion to shew his spirituall kindred and acquaintance And in both these how meekly gently humbly yea and compassionatly did hee carrie himselfe towards those that were any way teacheable howsoeuer in publike and against gainsayers he taught with maiestie and as one hauing authoritie Besides this how boldly and diligently went he about preaching the will of his Father in the midst of dangers discouragements and reproaches which were raised against him not only when they lay in waite to catch him in his speach but euen to attach his person to mischeefe him How often did the Iewes take vp stones to stone him how did the people assault him to throw him downe headlong from the toppe of an hill how many other deadly dangers escaped he and yet in the midst of death could not be discouraged nor ouercome of their mallice but ouercame their euill with goodnesse Vnto which most holy course of doctrine if we adde his most innocent life in which was no spot or error it addeth also grace and glorie to his doctrine Neuer went any before him or can doe after him doing good as he did for he neuer did otherwise no word or deede euer proceeded from him but was answerable to the lawes perfection so as the Church may wel sing out his beavrie from toppe to toe which is euery way matchlesse and incomparable Secondly Christ went about doing good by many miraculous actions all of them directly tending to the good of man The especiall vses of them all were three First to confirme the truth of his diuine person Ioh. 10.24 tell vs plainely if thou beest the Christ to which Iesus answered The workes which I doe beare witnesse of me and againe If I doe not the workes of my Father beleeue me not and Ioh. 2.11 This beginning of miracles did Iesus in Cana of Galilie and shewed forth his glorie Secondly to confirme the truth of his office thus the Iewes could sometimes confesse that he was a teacher sent of God Matth. 22.16 and Nicodemus affirmed that no man could doe such things vnlesse God were with him and Ioh. 6.14 Then the men
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 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
persons 2. in their inward proprieties as to beget to be begotten and proceede and 3. in their seuerall offices one to another as to send and to be sent these three are one in nature and essence one in power will and one in the act of producing all such actions as without themselues any of them is said to performe Secondly although here is no contrarietie yet here is an order in the working or administration of the person to be obserued for the Father as the first efficient in order raiseth Christ as man by the Sonne as a second efficient in order and by the holy Ghost as a third For as it is in all the matter of creation so is it in all the workes of redemption they are ascribed vnto the Father especially not because they agree not vnto the other two persoÌ„s but because he after a peculiar manner worketh them namely by the Son and by the holy Ghost but they not by him but from him and so neither this or any other such place where it is ascribed to the Father to raise his Sonne Iesus must be coÌ„ceiued either as making Christ as the Sonne inferiour in power to his Father or as excluding his owne mightie power in raising himselfe for they shewe onely the order of the persons but make no inequalitie in essence or power or will or working Thirdly where the Sonne is said to be raised of the Father it must not be vnderstood of the person of the Sonne but in respect of his nature assumed that is his humanitie Whence obserue that as the former point shewed that Christ was a true man because he was in the state of the dead whence he was raised so this consideration sheweth him to be a true and glorious God and notably concludeth that which the Apostle aimeth at who would hence prooue him to be Lord of all in that by his owne power he raised himselfe from death and so mightily declared himselfe the Sonne of God and Lord of all blessed for euer This is it which maketh him the fit obiect of our faith and if he had not expressed himselfe as well a true and perfect God as a true entire man we ought not to haue beleeued in him we beleeue not then as the Iewes scoffingly say in a crucified God but in a God raising and exalting to glorie by his owne omnipotent power an assumed humane nature euen then when it lay vnder the curse of all the sins that euer haue or shall be committed by the true members of the Church the which thing no power of man or angel nor any created nature could euer turne hand vnto could euer haue stood vnder and much lesse haue swumme out with conquest and victorie neither indeede had he himselfe if there had remained the least sinne of any of the elect to haue beene accounted for wee neede then no other signe to be giuen vs to prooue his dietie but this signe of Ionas and when the Iewes demanded a signe why he tooke such authority vpon him he gaue them no other but sent them hiâ—her destroy this temple and I will reare it in three dayes Ioh. 2.18.19 c. The third point is the raising it selfe wherein 3. points are to be opened 1. the necessitie of Christs rising 2. the manner 3. the fruit or ends of it First it was necessarie that Christ should rise aâ—gaine in three respects 1. For the accomplishment of things foreappointed and foretold it was from all eternitie decreed and appointed by God and therefore it behoued Christ to rise from the dead the third day Luk. 24.46 and it was impossible that he should be held downe of death Act. 2.24 Againe the Scriptures must necessarily be fulfilled all which beat vpon these two points 1. his sufferings 2. the glorie that should followe And more specially all those predictions and types of his resurrection inforced this neâ—essitie Psal. 16.10 Thou wilt not leaue my soule in graue which our Apostle prooueth cannot be meant of Dauid whose bodie sawe corruption but that Dauid spake concerning him Isa. 53.10 when he shall make his soule an offering for sinne he shall see his seede and prolong his dayes Besides his owne prediction of his resurrection must either be fulfilled or he could not haue beene the onely true Prophet of his Church for himselfe had said that the Iewes should slay him and crucifie him but the third day shall hee rise againe Matth. 20.17 and this the high Priests and Pharisies remembred well when they came to Pilate and said Sir we remember that this deceiuer while he was aliue said within three dayes I will rise command therefore that the sepulchre be made sure c. Adde hereunto that all the predictions of his ascension of his triumph and of the last iudgement depended hereupon Further the types which foreshadowed his resurrection must not be frustrate but answered in the truth of them as that of Izaak bound vpon the wood but yet reserued aliue whome his father receiued from the dead after a sort of Sampson escaping the reuenge and malice of his enimies by carrying away the gates wherein he seemed fast shut of the two goates one slaine for sinne the other a scape goat shadowing Christ both slaine for sinne and yet escaping of the two sparrowes the one killed the other let flie and the most expresse of all that of Ionah which Christ himselfe mentioneth Matth. 12.39 and most properly applyeth to this verie purpose 2. It was necessarie in respect of himselfe whether we consider the excellencie of his person or of his office For his person hee was by nature the eternall Sonne of God the Lord of life and glorie and by no better meanes could hee be discerned to be this true and naturall Sonne of God or the resurrection and life then by raising himselfe from death to life by his most glorious power Hence it was that himselfe a little before his death prayed in these words Father glorifie thy Sonne As for his office as he was set out by his Father to be a perpetuall Mediator betweene God and the Church so was hee to be an euerlasting King of glorie of whose kingdome there must be no ende according to that prophesie of Daniel 7.27 The kingdome of the most high is an euerlasting kingdome And according to the oath of the Lord recorded Psal. 89.36 I haue sworne once by my holinesse that I will not faile Dauid his seede shall endure for euer and his throne as the sunne before mee hee shall be established for euermore as the moone and as a faithfull witnesse in the heauen Selah 2. Hee must be also a Preist for euer after the order not after the order of Leui or Aaron but of Melchisedech without beginning or end of daies and this also the Lord had sworne vnto his sonne and could not repent that hee should be a preist for euer wherein the
or heard with their eares which he is sure so to be if it be contained in their writings Hereof the Euangelist Iohn giueth a notable president The word saith hee was made flesh here was a great mysterie and a maine principle of saluation but how knoweth he it is he sure of it yea that he is and therefore addeth we sawe the glorie of it Againe it were to be wished that hearers would take vp their dutie which is in reuerent manner to come to their teachers in things doubtfully deliuered and aske the question I beseech you tell me which of the Apostles heard or sawe this from Christ which you haue taught vs that I may beleeue it for they deliuered nothing else To which rule would Ministers and people frame themselues it would bring the Scriptures into request which for most part are least set by in many sermons it would make men more carefull of their doctrine and thrust out an infinite deale of trash and foolish conceits of froathie braines which make it a cheife part of their â—eputation to see with any eies saue the Apostles and speak with any tongues saue theirs by which meanes it commeth to passe that Gods owne voice is least heard in Gods house in Gods businesse and among Gods people 3. Hence note also what meane and weake men did the Lord choose to be his witnesses to all the world not great Rabbyes not rich not worldly wise who are not so expedite and readie neither to preach nor receiue the Gospell but poore simple and meane men For these reasons 1. that the conuersion of men might not be ascribed to eloquence arts power or wisedome of the world but this treasure is put in earthen vessels that all the power and glorie of the worke may redound to God who commonly in weake and foolish things putteth forth his admirable strength and wisedome 2. That there may be held a difference betweene Ciuill and Ecclesiasticall power the one is outwardly glorious and stately the other meane and lowely the ministerie which euer brought most men to God was least pompous which came the neerest to the simplicitie of Christ and his Apostles and on which the sunne of the world for most part as little shineth as it did on Christ himselfe and his Apostles 3. It made more for the glorie of Christ and his Apostles of Christ in that hee chooseth illiterate and vnlearned persons and presently maketh them wise learned and intelligent able by the wisedome of God to put to silence the most learned and exercised aduersaries they can meete withall Earthly Kings and Princes not beeing able to giue such gifâ—s are forced to advance such as are wise and experienced alreadie and set ouer their busines the wisest most learned and most noble that they can finde Christ neede choose none such but honoureth himselfe in choosing foolish and ignoble things to make them wise and noble and euerie way fitted to his worke Againe herein he honoureth also his instruments who beeing in themselues meane and contemptible yet vpon their calling receiued such a portion of the spirit as that they droue the wisest and most learned into admiration and daunted the greatest and most powerfull when they sawe that no power or glorie of this world could draw or hinder them from the execution of that office to which they were deputed Hence was it that the wise and mightie seeing the freedome and wisedome of Peter and Iohn in speaking knowing them to be vnlearned men they wondred and knew they had beene with Iesus and seeing the man standing with them which had beene healed they had nothing to say against them How great glorie wonne Christ hereby to himselfe and his seruants 4. By this choise of his he putteth a plaine difference betweene his kingdome and the kingdome of Antichrist His kingdome vpholdeth the truth of God which is strong of it selfe and well fenced by the power strength of God watching ouer it and needeth not the arme of mans wisedome or humane power to leaâ—e vpon but if it get simple and plaine men to carrie it through the world it disperseth it selfe as the light twelue naked and vnlearned men shal be inough to ouercome all the power and wisedome that the world can make against it But the kingdome of Antichrist maintaining nothing but fables and lyes needeth all the colours that wit and learning can deuise and all the power and tyranny in the world to maintaine it false doctrine can neuer stand of it selfe if it haue not the two legges of humane pollicie and power to stand vpon And what other is it that for these many yeares especially since the light of the Gospel was by the mercy of God restored to these parts of Europe hath vndershoared that tottering kingdome but a flourish of wise learned prudent and holy Fathers the profound pollycies equiuocating trickes and acute sophistrie of their Iesuites the cunning practises powder plots hellish attempts of their Priests and Disciples against Kings and Kingdomes whose power they cannot command the base insinuations and flatterie on the one side and false feares and treacherie on the other whereby they hold fast vnto them sundrie other great powers and kings of the earth to which adde the insatiable thirst of monie and their base trickes to lay false fingers and purloine goods and lands which they heape and laie together as the sand of the sea you may take a vew of the maine props of that kingdome It must haue the wit of men the sword of Princes the strength of armes the support of wealth and euery way a glorious outward estate else downe must it needs fall like Dagon before the Arke Christs kingdome hath none of these needeth none of these and yet it propagateth it selfe and preuaileth daily and so shall doe whilest this Antechristian kingdome beeing now in a consumption alreadie by the breath of his mouth shall be vtterly abolished by the brightnes of his comming 4. In that the Apostles were chosen witnesses of God it is a notable proofe of Christ his resurrection which is the Apostles owne vse for it Christ be not risen we are saith hee prooued false witnesses but that cannot be for the former reasons and therefore hee is surely risen The like deduction may be vsed for the confirmation of any other Article of faith deliuered by them wherein they are no lesse true witnesses then in this of Christs resurrection Who eate and drunke with him after hee arose from the dead In these words the Apostle Peter vseth another argument of demonstratiue force to prooue Christ his resurrection who both before his death and after did manifest himselfe to be both God man by two sorts of actions 1. Such as were miraculous and extraordinarie an instance where of after his resurrection we haue formerly mentioned Ioh. 21.11 in the miraculous lading of the net with fishes 2. Such as were more ordinarie and familiar such as in
witnesse and therefore it is â—ound and perswasiue Yet we refuse not but challenge to the doctrine which we teach the consent of the ancient church but with these cautions 1. With the Primitiue and Apostolicall Churches which as they were most auncient so were they the purest 2. With the Churches which were after them fiue or sixe hundred yeares so farre forth as they consented in doctrine and discipline with the former for many Popish errors are auncient and the Apostle telleth vs that Antichrist begun to worke in a mysterie euen in their dayes And some of the Fathers were carried into some superstitions and errors and so not espying the mysterie helped vp Antichrist whom they entended to hold downe 3. The holy Ghost hath revealed euery doctrine necessarie to saluation more holily more clearely and more eloquently then all the Fathers put toâ—gether who if they had any true wisedome had it from the Scriptures to which we must still hold our selues both as the ground as also the iudge of consent 4. If any Father or fathers shall by a common error by word or writing condemne any point of our doctrine without the authoritie of the Scriptures we will willingly dissent neither doe we giue credance to any doctrine because the Fathers haue taught it but because that which they teach is founded in the writings of the Prophets and Apostles 5. We cannot hold consent to bee a note of the true Church vnlesse it be in the true doctrine and therefore we iustly blame sundrie of the learned Papists who make vnitie a note of the Church but make no mention of veritie at all for the strong man may hold all at peace and vnitie whilest Paul and Barnabas hauing the truth may be at oddes betweene themselues On which conditions as we are able to iustifie our whole religion by antiquitie and consent of the most auntient Churches and Fathers so also hath it beene and may be made as cleare as the light that the doctrine of the Church of Rome wherein they dissent from vs is a stranger and noueltie neuer knowne to the Prophets and Apostles nor the purest Churches after them neither had it euer that which they bragge of the consent of the auntient Fathers neither doe they consent in it among themselues Secondly note hence what is the force and worke of consent of the Church in doctrine it is not to worke faith for that is in the next words tied to the word and witnesse of the Prophets and Apostles which is called the word of faith because it is by Gods ordinance a meanes to worke that faith by which it selfe is beleeued but to mooue the heart and prepare the way to faith For it cannot be that any spirituall grace such as faith is can be wrought by any but supernaturall meanes of which kind no outward testimonie if it come backed with the voice of all the Churches in the world can be for all this is but an humane witnes simply and in it selfe considered If they say the Churches testimonie is a diuine testimonie I answer so farre as it carrieth with it the agreement of the Scriptures and holy Ghost speaking therein it may be said to witnesse a diuine truth And thus in no other respect can the voice of the Church be called a diuine testimonie then the preaching and writing of some other teacher in the Church who deliuereth nothing but what is agreeable to the Scriptures From this ground it followeth that the doctrine of the Church of Rome is wicked and derogatorie to the glorie and maiestie of the Scriptures in that they stifly after conuiction auouch and maintaine that the authoritie of the Scriptures depend vpon the testimonie of the Church some of them blaspemously saying that they haue no more credit then Esops fables further then the Church giueth it vnto them which is to say that God must not be beleeued for himself and as if the Kings word should haue no credit or command but from his guard 3. Hence note that in our reading of the Prophets we must still be led further vnto Christ for as all the Scriptures so the writings of the Prophets were reserued for this purpose and set apart by God to be the ordinarie outward stay and foundation of the faith of the Church And if our Lord Iesus himselfe whilest hee was yet in the flesh present with his Disciples did for the confirmation of their faith in his doctrine life death and resurrection interpret vnto them the writings of the Prophets how much more need haue we now in his bodily absence to reade with diligence these same writings to helpe vs forward beeing so wauering and staggering in our faith and the attendant graces of it And hereunto answereth that commandement Ioh. 5.39 Search the Scriptures namely Moses and the Prophets that is doe not only procure these writings to your selues nor only reade perfunctorily but diligently and studiously search to find out the cheife scope and matter conteined therein which lyeth not in the crust or shel but within in the verie bowells of them and this kernell himselfe in the next words sheweth to be himselfe and life eternall through him And why must we thus search the Scriptures of the Prophets himselfe rendreth the reason the very ground of our exhortation because they testifie of mee This is the naturall scope of them to bring men to the acknowledgement of the persons offices benefits of Christ. Thou loosest all thy labour in searching the Scriptures if thou searchest any thing but Christ if thou hast not and holdest him not in thine eye if thou giuest ouer searching before thou hast met with him and then thou hast met with him in the Scriptures not when thou historically knowest something of him which thou didst not know before nor when thou art able to discourse or dispute of deepe points of diuinitie but when thou commest vnto him as the context sheweth when by the quickning of thy faith and repentance thou laiest faster hold vpon him for life euerlasting Alas how few searchers of the Scriptures thus search them to say nothing of them who search them not at all but cast them aside as refuse wares of whom we may renew the wofull complaint of Christ against the Iewes who when hee had exhorted them to search the Scriptures presently addeth But yee will not come to mee that yee might haue life Ioh. 5.40 The second point is the scope of all the Prophets witnesse and this is to bring men to beleeue in the name of the Sonne of God which is by faith to receiue Christ as he hath described and propounded himselfe in the word and promises of the Gospel For although the Apostle might sooner haue said that whosoeuer beleeue in him yet he vseth this phrase rather of beleeuing in his name thereby secretly to referre vs vnto the word of the Prophets and Apostles which testifie of no other name to be saued by but onely the
that no other would haue answered his question nor setled his conscience now touched with sence of his sinne If hee had sent him to the word that could haue done him no good if hee did not mingle it with faith If to his prayers only the prayer of faith is auaileable If to the Sacraments they must be seales of faith or else doe no more good then seales set to blankes If to a good life it must be the life of faith which the iust must liue by If to the Church to ioyne himselfe to that hee must himselfe be first of the houshold of faith Nay more if to Christ himselfe if hee carrie not faith with him hee is after a sort disabled from doing him any good As hee could doe no great workes in Capernaum because of their vnbeleefe only thy faith in the Sonne of God is the beginning and accomplishment of thy happinesse Adde hereunto that it not only remooueth discomfort but bringeth with it all the â—ound ioy and comfort of our liues whence it is that Christian ioy is called ioy of faith and all the Sonnes of faithfull Abraham tread in their Fathers stepps who saw the day of Christ and reioysed because God hath not only reserued mercie for vs but by the faith which his spirit worketh in our hearts he letteth vs know yea and tast what hee hath done for vs so as hence haue we peace with God and with our owne hearts boldnesse in prayer and not patience only but ioy in sorrow thus giue a man faith once and sinne flieth before him bands of temptations are discomfited afflictions dismay him not death and deadly things are disarmed vnto him faith hath gotten and holdeth Christ his victorie his strength his life yea whilest hee walketh in a thousand deaths the faith of his heart hath filled his soule with that heauenly and spirituall ioy which all the world cannot giue neither can it take away Lastly by this worthy grace of faith we are not only brought into the grace by which we stand receiue increase of it through the communion of Christ his death and resurrection as also the inhabitation of the spirit in our hearts but also we are fitted vnto our glorie for faith assureth euery beleeuer of his saluation and euery beleeuer is kept by the power of God through faith vnto saluation which is prepared to be shewed in the last time 1. Pet. 1.5 Thirdly seeing that this is so speciall a grace of God bestowed but on a few it is worth inquirie by what touchstone a man may know the soundnesse of his faith and that it is much more precious then gold And therefore that a man may not be deceiued in a matter of such moment as this is the Scriptures haue furnished vs with such markes and notes as such who will vse diligence in laying their faith thereunto shall certainely know the truth or vnsoundnesse of it for else why should we be commanded to prooue our selues whether we be in the faith or no vnlesse the beleeuer know that he doth beleeue Againe who be they that know not that Christ is in them but reprobates and can Christ liue in any man and he not know it at one time or other and be able to say with Paul I liue not henceforth but Christ liueth in mee and I know whom I haue beleeued Which if any say Paul might know beeing an Apostle and hauing a reuelation which ordinarie men haue not the same Apostle answereth it 1. Cor. 2.12 when bee ioyneth with himselfe all beleeuers we haue not receiued the spirit of the world but the spirit which is of God that we might know the things that are giuen vs of God Now whosoeuer haue receiued this spirit want not this reuelation who if hee reueale vnto vs any thing that is giuen vs of God then would hee not neglect the greatest gift that euer was giuen vs euen Christ himselfe and life eternall through his name The first marke of sound faith is the seat and dwelling of it and that is an humbled soule that longeth and almost fainteth for Gods mercie in Christ that not feeling faith can bitterly complaine for want of it that striueth against doubting because God hath commanded to beleeue that endauoreth to assent to the promise touching forgiuenesse of sinne with purpose to sinne no more this holy seede is sowne in no other ground but this The second marke are the essentiall properties of sound faith and they are three in number 1. It is most pliable to the word of which it is begotten the Iayler as soone as hee was conuerted would but know of the Apostles what hee might doe it will except against nothing that the word enioyneth it will picke no quarrells but with Abraham riseth early to obey God when if hee had reasoned with flesh and blood hee could haue excepted many things which all the wisedome of flesh could neuer haue answered This is that the Apostle ascribeth vnto it that it establisheth the whole law yea the whole word of God the Law and Gospel by prouoking to cheerefull indeauour in the obedience of them both 2. Sound faith being a subsistance it enableth a man to stand vnder a great burden and not be crusht Psal. 46.2 Therefore we will not feare though the earth be mooued Iob will not let his hold goe if the Lord should smite off his hand yea if hee kill him hee will trust still it resteth vpon Gods arme and truth in all estates in life and death whereas euery crosse puffe of winde of temptation or affliction vnsetleth yea and sinketh the vnbeleeuer 3. It beeing a subsistance of things not seene it careth not how little it see the lesse it seeth the more it beleeueth and the lesse it seeth of men and meanes the more it seeth of God It seeth an Almightie promiser who can doe what he will It seeth him that is true of his word who cannot lie and who cannot but doe what he hath said It seeth a mercifull and louing Sauiour whose eyes are vpon them that trust in his mercie and seeing these it seeth enough Besides it estrangeth the heart from the world which it seeth and seeketh an vnseene countrie Abraham Isaac and Iacob acknowledged themselues rather strangers in this world then inhabitants and that they came into it rather to see it and goe through it then dwell or set vp their rest in it It weigneth the heart from the things belowe as the woman at the well once meeting with Christ she forgetteth her waterpot What careth Zacheus for halfe his goods yea or all wheÌ„ Christ once becommeth his ghest and bringeth saluation to his house And on the contrarie it sendeth vp the heart to those treasures which the eye of flesh cannot see but are reserued to the seekers of the countrie where they are And these are the three worthy properties whereby
necessarie obedience so to do 4. doubting is forbidden and therefore no vertue but a vice Math. 14. O thou of little faith why doubtest thou Obiect But experience teacheth that euery man is full of doubting and therefore no faithfull man can beleeue it Answ. The consequent is false seeing this doubting exerciseth but destroyeth not faith and that they goe together not only the speach of our Sauiour formerly alledged but the prayer of the father of the child prooueth Lord I beleeue helpe my vnbeleefe as also the two natures of which euerie Christian consisteth flesh and spirit which are in continuall combate Obiect But no man can knowe Gods minde and so cannot be assured Answ. By his minde is there meant his secret will but his minde revealed wee may and must a part of which is that whosouer beleeueth in his name shall receiue remission of sinnes which generall promise while we specially apply to our selues the spirit begetteth this assurance Obiect But we are commanded stil to feare Blessed is he that feareth alwayes Ans. We must not feare the mercie of God concerning saluation but carrie a reuerent feare in regard of Gods iudgements 2. we are to feare in regard of our selues and sinnes by which we deserue the iudgements of God as well as others but this is not contrarie to the assurance of forgiuenesse of sinnes for mercie is with thee that thou maist be feared which the holy Prophet would neuer haue said if feare could not stand with assurance of mercie 3. such a feare is commanded as may shake our securitie but not to driue away the boldnesse of faith a feare of falling into sinne not of falling away from grace a feare least we offend a mercifull God but not least he take away his mercie from vs. A second let is the want of iudgement to discerne aright of the best things and of resolution to purchase or practise that which a truely enformed iudgement concludeth to bee the best This was the sinne taxed in Martha who sawe not the greatest good neere her as Mary did And the world is full of Marthaes who willingly hurried with many earthly distractions vtterly neglect the one thing necessarie namely their reconciliation with God and the things which serue to vphold and maintaine the Christian life whereby Christ should liue in them and they in him What else is it that maketh men runne ouer sea and land to prouide for the bodie and bodily life and in the meane time cast off all the care and meanes of the knowledge of God and conscience of their waies but that they see no profit in seruing God they tast a little sweetnesse of the creature but not of the creator himselfe a small peice of earth hath more sauour to them then the God of heauen This is it that causeth men to walke painfully all the weeke in their personall and particular calling but all the weeke and sabbath too neglect the generall calling of a Christian whereas had they any iudgement in the things of God reason would teach them that the particular must yeelde to the generall as the inferiour giue place to the superiour Yea this is it which strongly forceth men to choose the profits and pleasures of this life which altogether crosse and hinder this cheife principall care of gaining the fauour of God because they doe not follow the rules of wisedome which esteemeth of things according to their degree and measure of goodnesse and not aboue Which if men would giue themselues to bee ruled by they would with the Saints of God in this comparison account but meanely of the things in the highest account with earthly minded men The Apostle Paul comparing his gaine of Christ with the gaine of the world he esteemed this as losse yea as dung which indeede is the right estimate of it in this comparison Holy Dauid would rather be a door-keeper where Gods face may shine vpon him then enioy the honours and pleasures of the world in the pallaces of Princes without it Salomon himselfe the wisest and welthiest of all men after good triall pronounced of all earthly indowments abstracted from the feare and fauour of God that they were vanitie and vexation of spirit and determineth this to be the summe of all to feare God and keepe his commandements Thus are the wise mans eyes in his head and his heart is at his right hand both for deliberating executing of things most necessarie to be done whereas the heart of the foole is at his left hand he doth all as it were with a left hand for want of this iudgement A third and maine lette are friuolous and fleshly conceits which dead and quench any such motions as otherwise might prouoke men to this care of remission of sinnes As 1. what neede I be so foolish and precise I haue liued well hitherto without all this adoe if God loued me not he would neuer haue blessed mee as hee hath done Ans. But looke to thy selfe who thus reasonest It is not inough to say God loueth mee but to haue sure euidence of it yea surer euidences then any thou yet speakest of I meane common and outward blessings which like the sunne or the raine are generally disposed to the good and bad and by which no man can know loue or hatred Againe Gods loue goeth with election iustification sanctification effectuall calling faith loue hope patience repentance mortification Examine thy selfe by these notes for if God loue thee as his child thou louest him and keepest his commandements thou louest not sinne but hatest it euen thy dearest sinnes and preseruest a care to please him in all things Ioh. 14.23 If any man loue mee hee will keepe my word and my Father will loue him and we will come vnto him 2. Whereas they say that others which nourish this care are as much crossed as any other and therefore they see no reason that they should make their life so vncomfortable to no purpose let them know that all the crosses Gods children whose care is to make vp their peace with God are exercised with 1. proceed from the loue of God and not from hatred 2. they are trialls of graces not punishments of sinnes 3. their end is not reiection from God but through their purging and amendment to draw them nearer vnto God 4. By this reason Christ and his Apostles might haue beene refused and all the Saints of God who through many afflictions are passed into heauen 5. The way to auoid crosses and punishments is to intend this one care of getting sinne remitted And 6. if the way to heauen be so strawed with crosses what is the way to hell If the righteous scarcely be saued where shall the wicked and sinner appeare 3. Whereas they obiect further against this care that men of good note and perhappes Preachers too account it but fantasticall and more then needs and only a few and those despised ones in the
Examination of heauenly life 192 F FAith what it is 296 Faith is not of all reas 297 Faith neuer lost reas 4. 298 Faith commendeth euery thing 305 Faith of most not rightly qualified 317 Faith seateth it selfe in an humbled soule 307 Faith in the resurrection an hard point 228 Faithfull are seasonably remembred of God at least on the third day 205 Fame of Christ begunne in Galily Why. 61 And why after Iohns preaching 64 Feare of God what and wherein it consisteth 20 Fearers of God must be accepted of vs. â—3 Few men see the necessitie of preaching Why. 243 Fiue deadly enemies foyled by Christ 1. sinne 2. death 3. hell 4. the deuill 5. the world 169 Fiue excellent fruits of sauing faith 300 Fiue sorts of men all boast of faith and yet all of them want it 318 Freedome by Christ. 57 Fruits of faith foure 311 Fruits of Christs death reduced to two heads 146 Force of consent in doctrine wherein it standeth 293 G GAlily of the Gentiles why so called 62 Glorie of the last iudgement described 261 Glorie of God in his children turned into shame 364 God no accepter of persons why 10 Gods prouidence ouerruleth euery special euent with the speciall circumstances 68 God was with Christ how and how with his seruants 112 Gods wisedome and power most seene in chusing the most weake things 223 God only properly forgiueth sinnes why 326 God forgiueth sinnes not only properly but perfectly that is both the guilt and punishment 329 Godly must enquire of the truth of doctrine deliuered by the Scriptures 220 Godly enter not into the iudgement how 258 Godly must lift vp their heads in expectation of the day of their redeÌ„ption 276 Godly who here haue all hard sentences passe against them shall haue iustice at the last day 265 Godly must addresse themselues to the iudgement day two waies 277 Godly life must not be shunned for the crosses that attend it 350 Graces in the soule of Christ after his resurrection were incomprehensible by all creatures but in respect of God finite as the soule it selfe is 168 Guilt of sinne is wholly abolished in beleeuers although not the whole corruption of it 171 H HAppinesse how it standeth in remission of sinnes 361 Hearers how to know they haue heard aright 249 Heauenly life discerned by the notes of it 183 Helpes to attaine the grace of remission of sinnes 351 Hope is faiths handmaid 310 How the Lord of life could be subdued of death 126 How God can be iust in punishing Christ an innocent and letting the guiltie goe free 128 How an infinite iustice could be satisfied by so short a death ibid How the Iewes are said to put Christ to death seeing they had no power to doe it 129 How Christs crucifying crucifieth the lusts of Christians 147 How Christ can be said to rise againe seeing neither his deitie nor the soule of his humanitie did 152 How Christ is said to rise seeing God the Father and the holy Ghost are said also to raise him 156 How Christ hath slain our sin which yet is so stirring in the best 170 How beleeuers may know they are risen with Christ. 183 How the Apostles were furnished to their witnesse 216 How Christ could eate and drinke after he rose againe seeing he rose not to naturall life 226 How preaching could be Christs ordinance beeing so long before his incarnation 232 How Christ is ordained iudge seeing the Father and the holy Ghost iudge as well as hee 252 How Christ shall deliuer vp the kingdome to his father 254 Humiliation of Christ must humble Christians and how 144 I IEsus of Nazaret why so called 67 In Gods iudgement we must stand naked 19 In all spirituall captiuitie hasten to Christ. 116 In cases of sorcerie what to doe 117 In all diuine things we must leane on a sure ground 218 In reading the Prophets we must still be led to Christ. 295 Ingratitude of the Iewes most extreame 133 Ioshua in many things a singular type of Christ. 168 Iudging of our selues standeth in 4. things 281 L LAw of perfect righteousnesse is the charter of heauen 190 Life of faith wherein 302 Lets which hinder men from seeking the remission of their sinnes 345 Loue of God expressed in three things 312 Loue of men wherein cheifly discerned 313 Loue and thankefulnesse to God attendeth the remission of sins 355 Lowest degrees of murther condemned as murther 130 M MAgistraâ—s must not accept of persons 14 Mallice of the wicked against the godly neuer wanteth matter to worke vpon 1â—4 Many men bodily possessed by the deuill in Christs time aboue all other times before or since why 100 Manner of Christs resurrection in 3. things 165 Mappe of humane frailty in Peter 7 Meanes by which quicke and dead shall be presented before the last iudgement 257 Meanes to encrease the stocke of faith 316 Men endure not their lusts to be pricked in the ministerie and much lesse crucified 149 Minister must be careful to remooue what may hinder his doctrine 9 Ministers must expect Gods calling as Christ did 71 Ministers must vrge themselues to diligent preaching why 241 Miracles of Christ had a threefold vse 86 Motion of sinne in the regenerate is in letting the life of it goe 172 Motiues to the practise of Righteousnesse 30 NEcessitie of preaching euinced by sundry reasons â—36 Necessitie of remission of sinnes in 3 points 337 Neither the person nor any of the offices of Christ could suffer him long to abide vnder the power of death 160 New miracles not needfull to confirme old doctrine 94 No lesse sinne to sinne by others as by our selues 131 No neede of a dumbe or blind ministerie 242 No man can avoide the last iudgement vnlesse his power be aboue Christs 260 No man can bee too precise seeing the iudgement shall bee so precise and strict 275 None capable of Christs office because none is so annointed as hee 75 No peace by Moses 39 O OBiections against preaching answered 244 Obiections against speciall faith answered 340 One way onely to salvation 49 Opening the mouth what it meaneth â— Open the eyes to see the happinesse of the saints 363 Offences are of sundrie sorts 326 Ordinarie ministers must be beleeued as Apostles while they teach things heard and seene by the Apostles 220 Ordinarie Pastors now called by Christ though he be nowe in heauen 234 Outward things cannot bring into Gods acceptance 18 P PAtterne of speciall grace in Peter 8 Peace what by it vsually meant 36 Peace by Christ with God man creatures how 37 Peace wanting how to obtaine it 42 Peace of conscience floweth from remission of sinne 339 Person what it meaneth 10 Phrase of quicke and dead what it meaneth 257 Plaine preaching of Christ wherein it standeth 249 Poperie a noueltie 48 Poperie turneth the doctrin of Christ crucified into crucifixes 150 Popish doctrine teacheth not true faith to this day 299 Popish doctrine assenteth not to the article of