inhabitants aboue the rest of Palestina Quest. But why should Christ beginne his Ministerie here rather then at Ierusalem was it for any singular disposition or good which hee found in them aboue other I answer No for they were in regard of the Gentiles who were mingled among them of all other most ignorant most superstitious most rude and indocible for so they are noted Matth. 4.15 A people sitting in darkenesse and in the shadowe of death saw a great light But hereby the Lord Iesus shewed himselfe 1. a most mercifull Sauiour readie to releeue those who of all other were most miserable yea in that he vouchsafed to make the first offer of his grace euen to the worst who least of all deserued it 2. Hence he manifested himselfe a true Prophet who would rather hide himselfe in the furthest and most remote parts of the countrie amongst a barbarous and rude people then ambiciously affect the principall citie to get him selfe a name or applause in as false Prophets vse to doe 3. Not obscurely hence would he be noted the Lord of all both Iewes and Gentiles in that he beginneth his Ministrie in this countrie whose inhabitants were mixed of Iewes and Gentiles Obiect But this seemeth to crosse sundrie places of the Scripture which affirme that the preaching of Christ must beginne at Ierusalem not in Galily Luk. 24.47 And that repentance and remission of sinnes should be preached among all nations beginning at Ierusalem Answ. That place is meant of the preaching of Christs Apostles and not of his owne as this is 2. That of their preaching of him after his death and resurrection this of his owne in his life time 3. That was a ministeriall publishing of Christ this place speaketh only of a voice fame and good report in the mouthes of the common people such as followed extraordinarie Prophets and therefore such places cannot crosse this Now for the other circumstance of time when this fame went of Christ namely after the baptisme which Iohn preached it is not without waightie cause added by the Apostle 1. to note the truth and accomplishment of those prophecies which concerned Iohn himselfe as Mala. 3.1 Behold I send my messenger and he shall prepare before mee which prophecie Christ himselfe applieth to Iohn Matth. 11.10 that by this consideration they might be one steppe nearer the acknowledging of the true Messiah seeing that his harbenger Eliah was come alreadie 2. To note that Christ appeared in his due season not before Iohn had preached the baptisme of repentance and amendment of life and so had prepared the way to Christ neither before the people were fitted to receiue him for Iohn had spoken many things concerning him had pointed at him as the onely Lambe of God that taketh away the sinnes of the world had affirmed that he sawe the holy Ghost descending vpon him and sitting on his head like a doue had professed him far worthyer then himselfe had promised that hee should baptize them with the holy Ghost and fire Now were the people desirous to see him of whom they had heard so much and now therefore was the due time of Christs comming after the baptisme which Iohn preached Whence we may shortly note how the Lord findeth vs when he first setteth his loue vpon vs as farre from meriting his loue as these Galilaeans who were a most wretched people so as he respecteth onely his owne grace in his respecting of vs which consideration he would often fasten vpon his owne ancient people the Iewes professing to their face that he made no couenant with them for any worthynesse he sawe in them aboue other for they were the worst of all people and much lesse can he find any worthinesse to entitle a man to the heauenly Canaan the freedome of this grace doth therefore shine out more clearely and deserueth that we should with much thankefulnesse both acknowledge it and also walke worthie of it Secondly hence is to be noted that then men seasonably heare of Christ when they are prepared by Iohn in the doctrine of repentance when the lawe hath killed cast vs downe and made vs guiltie of the sentence of death then the Gospell doth seasonably propound the grace and mercie of God in Christ. Hence for pacifying the troubled conscience it is called the Gospel of peace for chearing vp the heauie heart it is called a good word and for healing and bringing the sicke soule to health and soundnesse it is called a sound word and therefore ministers in dispensing the promises must see that men be fitted for them because if the ground be not plowed vp all the seede is cast and lost among thornes and hearers must be as warie of false application least in time they as heauily loose as they haue hastily snatched such things as neuer belonged vnto them Vers. 38. How God anointed Iesus of Nazaret with the holy Ghost and with power Who went about doing good and healing all that were oppressed of the deuill for God was with him The Apostle hauing prooued by the common voice and fame that Christ is Lord of all he now descendeth to prooue it by his facts all which because they were performed by vertue of his heauenly commission and calling therefore as good order requireth he beginneth there and in this verse propoundeth two things 1. Christs calling to his office of Mediatorship How God anointed c. 2. the execution of that office according to his calling who went about c. In the former are three points to be considered 1. who was called Iesus of Nazaret 2. who called him how God anointed 3. the manifestation of this calling anointed him with the holy Ghost and with power The person called was Iesus of Nazaret for so he was commonly called among the Iewes not that he was borne there for he was borne at Bethlem in Iudaea Matth. 2.5 according to the prophesie Micah 5.2 but because 1. he was brought vp there for Ioseph his father fearing Archelaus Herods sonne he sought him out or rather directed by diuine dreame a most obscure village in Galilie named Nazaret and dwelt there 2. he was so called by the ouerruling hand and counsell that hee might be probably known to be the true Messias in that he was a Nazarit as was prophesied of him before Zach. 6.12 Behold the man whose name is BRANCH and he shall grow vp out of his place shal build the Temple so Isa. 60.21 These are the places which the Euangelist Matthew aymeth at when he said that Christ dwelt in the citie of Nazaret that it might be fulfilled which was spoken by the PROPHETS he shall be called a NAZARIT for seeing so much is not elsewhere spoken in cleare and proper speach necessarily it must be spoken figuratiuely at least and more obscurely as in those places which M. Iunius doth manifestly cleare to appertaine to this verie purpose in whome the learned may read
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
appearance of it because they pretend a perpetuall succession consent of councells defence of Princes antiquitie vniuersalitie the most part of Europe hauing generally taken the marke of the beast in their hands and foreheads and yet the same men see not how themselues are slipt into the same Popish error that refuse one course because it wants outward supporters and proppes and chuse that by which they may swim with the streame they hate Poperie because the laws hate it loue religion because it is now crowned established establisheth their prosperitie 4. To disdaine the persons of poore professors which is so generall and common a sinne as that nothing can they doe or speake but it passeth much vniust censure nay things by them exceeding well and holily performed are so farre from beeing drawne into example as that thereby they can be traduced Wherein yet they are conformed vnto the Sonne of God the head of their profession whose powerfull doctrine and mightie workes were carped at and depraued because they knew his father his mother him selfe at the best but a carpenters sonne nor brought vp at studie and learning For example how was that great worke of healing a man miraculously so farre from affecting the Iewes as that they fell verie foule and were angrie with him and the reason is rendred by our Sauiour Christ Because they iudged according to the outward appeareance and not with righteous iudgement concerning him 5. For professors themselues to looke too bigge vpon some meaner ones as they conceiue but by the Gospell members of Christ and his kingdome as well as they Christ who preached to the poore aswell as the rich hath spoken to their hearts as well as their owne and hath equalled them or perhappes made them superiour in graces to the other Now should not those that professe God herein resemble him who though he be high and excellent inhabiting eternitie and dwell in the high and holy place yet he looks to the humble and lowly yea and dwells also with him that is of a contrite and humble spirit To think too basely of him whom God chuseth is to erre from Gods righteous iudgement and what can the blind world doe more disgracefull to the profession then to passe by the graces of God as not knowing what they meane 6. Not to speake here of Popish spirits who seeke to disgrace our religion because artificers and simple women are as they say Scripturers not considering that in Christ neither male nor femall are reiected and that God chuseth euen weake and foolish things to confound the wise and mightie and the pore ones of the world to be rich in faith Vse 2. If God accept not persons for outward respects why should any outward thing gaine our hearts our affections our studies seeing if we could gaine them all we are neuer the further in Gods books Many are readie to say oh God loveth them and iudge themselues highly in fauour because he suffreth his light to shine vpon their habitations their hands find out wealth they are encreased in possessions and prospered in their labours peaceable in their houses without feare therefore doth pride compasse them as a chaine But with one word doth the wise man shatter downe all the pillers of this foolish erection Eccles 9.2 No man knoweth loue or hatred of all that is before them And if outward things could commend a man to God Antiochus Nebuchadnezzar Nero and such wicked tyrants had beene highest in fauour with him whose feathers he pluckt whose pride he brought low making them spectacles of his vengeance to all the world who for their outward greatnesse had beene the terrors of the world And yet much lesse should these things swell the hearts of men with pride aboue others who perhappes haue a better part in heauen then themselues The pronenes vnto which sinne the Lord perceiuing he hath expressely charged that the rich man should not glorie in his riches nor the strong man in his strength but if any man glorie let him glorie in this that he vnderstandeth and knoweth me All other reioysing is not good that is is hurtfull and perillous besides the vanitie of such vaine boasting common experience shewing that the higher scoale is alwaies lightest Vse 3. If God accept no man for outward things then when we enter into Gods iudgement we shall appeare naked stript of all outward respects as birth riches learning crownes and kingdomes these in mens courts are good advocates but before Gods tribunall may not plead and cannot helpe No condition of life no degree no outward qualitie no calling no not the outward calling of a Christian if thou hast no more shall stand by thee stript starke naked shalt thou be figge leaues can hide thy shame no longer only the wedding garment can now couer thee from the consuming wrath of God A garment not laid with gold siluer pearles but straked with blood yea dyed redde in the blood of the Lambe The high Priest vpon paine of death might neuer enter into the Sanctuarie but he must first be sprinkled with the blood of bullocks figuring the blood of Christ. Neuer dare thou to appeare in the Sanctuarie of Gods holinesse without this garment of thy elder brother in which alone thou gettest the blessing as Iacob-gate the blessing in Esaus garments from this alone the Lord savoreth a sauor of rest Lastly from this consideration that God is no respecter of persons the Apostle admonisheth superiours to moderation and equall dealing with their inferiours Ephes. 6.9 and inferiours to silence and contentation vnder the rough dealing of their superiours Colos. 3.25 35. vers But in euerie nation he that feareth him and worketh righteousnâ—s is accepted of him By a fearer of God and worker of righteousnesse is signified an vpright and truely religious man in whom these two things must necessarily concurre as the cause and effect the fountaine and streame the roote and fruit of pure and vndefiled religion for vnder the feare of God are contained all the duties of the first table concerning God and his worship such as are knowledge loue faith hope and such like whence Salomon often calleth it the beginning of wisedome that is of true worship or pietie And vnder working of righteousnesse is comprehended the obseruation of the duties of the second table whereby the former beeing most of them inward are outwardly manifested and iustified so as vnder both is comprised the whole dutie of man Eccles. 12.13 Feare God and keepe his commandements for this is the whole man all those tenne words wherein the Lord hath included an admirable perfection of wisedome and holinesse are here contracted into two 1. the feare of God 2. the keeping of his commandements and therfore when the holy Ghost in the Scriptures would grace this or that holy man with full commendation as it were with his whole stile he commonly ioyneth these two together vnto which
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
that doctrine for the information of mens iudgements and reformation of their liues where Christ crucified is thus held out there need no wooden Images nor pictures nor the reall sacrifice of the abhominable Masse to put men in mind of him 2. Hearers may hence learne to iudge of themselues whether they haue heard aright or no. And then haue you heard well when you not only know that which you did not before but when you beleeue more loue more hope more and are more changed then before When you find our sermons as the glasse wherein you see and discerne the true estate of your soules when you are cast into the forme of this doctrine when your lusts stoope and yeeld to this scepter of Christ without this no knowledge is sauing but all our preaching and your hearing tendeth to damnation if yee knowe these things blessed are yee if yee doe them The third point is what is the particular doctrine which the Apostles and wee in them are so straitly enioyned to preach and that is the Article of Christs comming againe to iudge the quick and the dead And surely it is not without reason that our Sauiour should wish them to insist in this doctrine aboue others 1. Because this beeing the last worke of Christ remaining to be done after his ascension it could not be so easily beleeued as those things which were alreadie done and accomplished beeing still in fresh memorie and so much the lesse deniable by how much they were still fixed euen in the sences of all those who were eye-witnesses of the same And therefore hee would haue his Apostles carefull to helpe the weaknesse of mens faith in the expectation of his returne to iudgement by much and often beating vpon it as a point that needeth more instance and perswasion then such as beeing past and so sencibly confirmed by many hundreths and thousands as they were are farre more easily apprehended and beleeued 2. The Scriptures teach that the remembrance of this iudgement to come is a notable meanes to quicken the godly in their dutie to worke in them a reuerent feare and shake out securitie which breedeth hardnesse of heart therefore did the Apostle Paul considering the terrors of the Lord prouoke both himselfe and others vnto their dutie and no meruaile seeing the children of God haue euen at the consideration of more particular iudgements beene stricken with the feare of the Almightie The Prophet Abacuk when hee heard but of iudgements to come saith that his bellie trembled his lippes shooke and rottennesse entred into his bones And Dauid beeing a noble King hath these words my flesh trembleth for feare of thee and I am afraid of thy iudgements A speciall example whereof we haue in that famous Preacher of righteousnesse Noah of whom it is recorded that beeing warned by God of the flood to come an hundreth and twentie yeares after he was mooued with a reuerent feare of God to make the Arke And as Noah was by hearing of the waters so the seruants of God hearing of fire wherewith the world shall once againe be destroied ought to be and are mooued with a reuerent feare of God which is as a steele spurre to prouoke them to their dutie 3. The Scriptures make the contempt of this day of iudgement the ground of all sinnes and of the destruction of vngodly ones For as it was in the daies of Noah so shall it be in the daie of the Sonne of man they neuer dreamed of the iudgement before it came and so perished in it so men eate and drinke marrie and giue in marriage till the day come vpon them as a snare and they taken as a bird in an euill net What was the cause that the euill seruant sate him downe with drunkards and rose vp to beate his fellow seruants but because he said with himselfe my master will still deferre his comming In all which regards neither the Apostles nor we the ordinarie Ministers succeeding them can want good reason to stirre vp our selues and others by the often and diligent propounding and applying of this holy doctrine of Christ his comming againe to iudgement The verse containeth two things 1. Christ his appointment to this office that he is ordained of God 2. the execution of it a Iudge of the quicke and dead Touching the former it will be asked how God could ordaine Christ a Iudge seeing that both the Father and the Holy Ghost iudge as well as he An. In the last iudgement must be considered 1. the decree of iudging 2. the authoritie or iudiciary power 3. the externall and visible act or execution of Iudgement Now in regard of the two former all the three blessed persons the Father Sonne and holy Ghost concurre as hauing an equall decree of iudging an equall authoritie and iudiciarie power an equall dominion ouer all creatures and an equall consent in the iudging of them But in regard of the third the visible iudiciall act Christ is the Iudge and that according to both his natures the godhead and manhood and yet both of them herein retaining their owne properties Thus is Christ ordained of God a Iudge and thus is it said that the Father iudgeth no man but hath committed all iudgement to the Sonne Where by iudgement must be meant the administration of iudgement for so the Euangelist expoundeth it in the 27. verse of the same chapter where he saith that the Father hath giuen him power to execute iudgement And by committing it vnto the Sonne not as opposing the second person in Trinitie to the first or third or as excluding the other two but onely appropriating it thus farre that by the Sonne in a visible forme and according to his humanitie shall the last and generall iudgement bee exercised For all that power of iudging which is in God by nature shall be in Christ as man by grace of personall vnion for the execution of it Now the wisedome of God thought fit in this manner to lay the administration of the iudgement vpon the Sonne for sundry reasons 1. Because Christ hauing in his humanity accomplished the worke of mans redemption and in it had bin iudged in the world it is meete that he should now manifest the glorie of his manhood exalted aboue all creatures and shining in such brightnes of glorie as is fit for such a body as is vnited to the diuine nature Hence is it that often we read this second comming opposed vnto his former wherin he pleased to couer and vaile his glorie which now he will reueale and display aboue the shining of a world of Sunnes Matth. 25.31 when the Son of man commeth in his glorie and all the holy Angels with him then he shall sit vpon the throne of his glorie Luk. 21.27 Then shall they see the Sonne of man come in a cloud with power and great glorie Secondly he shall shewe his neere affinitie vnto man in that he
is the author of the word he deliuereth Moses could teach but the eare this Prophet teacheth the heart Moses was a Minister of the outward circumcision this circūciseth or rather baptiseth with the holy Ghost and with fire let not vs therefore dispise him that speaketh from heauen for if they escaped not which refused Moses that spake on earth much more shall not we escape if we turne away from him that speaketh from heauen And can we want reason 1. In his anointing we are commanded by a voice from heauen heare him Matth. 17.5 2. he deliuereth the whole will of his Father we shall therefore be perfectly taught if we heare him 3. we may safely rest in his doctrine because with him are the treasures of wisedome 4. In a word he hath onely the words of life euerlasting and whither should we goe Secondly hence we learne that seeing euerie beleeuer is anointed with Christ and in Christ we must all be carefull to finde this holy oyle running downe from the head vpon vs the members 1. Ioh. 2.27 The anointing which yee receiue of him dwelleth in you And indeede our verie name of Christians putteth vs in minde that we must haue our measure of that oyle of grace which was powred on Christ without measure so as if we carrie the name and title of Christ we must see that the nature and gifts of Christians appeare in our liues Rev. 1.6 he hath made vs Kings and Priests vnto God And it was long before prophesied of the Church of the newe testament that the sonnes and daughters of it shall prophesie and all this by vertue of this anointing Adde hereunto that Christ is not perfectly anointed til his Church be for Christ may be said to be anointed two wayes either properly in his owne person as considered in himselfe or figuratiuely by the vse of Scripture as he is the head of his Church which ioyned vnto him maketh vp whole Christ as the fathers call him or mysticall Christ. Thus Paul calleth Christ vnited with the Church by the name of Christ 1. Cor. 12.12 we must therefore helpe on the perfection of this latter seeing he is alreadie perfect in the former To this purpose euery man must become a King for so he is if he partake of Christs anointing in beeing euer in the field in combate against sinne in taking vp armes against Satans hellish power in getting daily dominion ouer his owne rebellious flesh and wicked lusts For if thou beest a Christian thou hast ten thousand rebells to encounter and as many strong temptations and lusts against which thou must stand out to victorie and here faith must be thy victorie which grace is attained by this anointing But Oh the miserie of infinite numbers euery where meere bondmen and captiue caytifes to Satans suggestions and held down vnder the power and tyrannie of their owne lusts in whome there is no resistance no fight neuer a stroake they strike against their owne sinnes the strong man is gone away with all verie cowards against the deuill nay couragious champions for him and yet will be called Christians no no there is neuer a droppe of Christian blood in such this anointing as yet neuer came neere them here is no spirit no power but such as ruleth in the world Againe thou that wilt be a Christian must be a Priest to offer vp thy selfe soule and bodie an acceptable sacrifice of sweet smell vnto the Lord to offer vp thy prayers and prayses the calues of thy lippes these are the odours of the Saints to offer vp thy sinnes to be sacrificed and slaine by the knife and sword of the spirit in the Ministerie of the word to offer the sacrifices of almes and mercie with which sacrifices God is well pleased to offer the sacrifice of a broken and contrite heart which the Lord despiseth not and lastly to offer if neede require thy life and dearest blood for Christ and his profession But how many titular Christians be there who indeede are no better then Belzebubs Priests who offer their soules their bodies their sences themselues wholly to the seruice of the deuill in sinne and vnrighteousnesse for praier and praise they curse sweare and blaspheme most remorselesly feirce and hard hearted in themselues and vnto others and so farre from this anointing as many of the Heathens who neuer heard of Christ would be ashamed of them and wonder what kind of God that Christ should be by whome they will be called Lastly thou must be a Prophet thou must haue the knowledge of God in thy selfe thou must hold it out and impart it vnto others within thy family and without for to this thou art anointed as also to hold out Christ in a constant profession which tyeth euery man to know and acknowledge the truth of God that he may be able to propagate it to others but especially Ministers Magistrates Parents and Masters whose speciall calling besides the generall fastneth this dutie vpon them These are the cheife things to which others might be added wherein euery Christian ought to testifie himselfe anointed by Christs anointing that hee communicateth as well in his graces as in his name and that he hath receiued some good measure of that oyle of grace which was powred out vpon him without measure for as in the head the Godhead dwelleth bodily so in euerie member though not the Godhead it selfe yet a diuine natrue is apparant 2. Pet. 1.4 Now this godly nature is nothing else but those excellent renewed qualities and precious gifts which the holy Ghost bestoweth vpon the regenerate by meanes of this anointing and is opposed to naturall lust and corruption in the same vers Who went about doing good Now we come to Christs execution of his office according to his former calling and furnishing For no sooner receiueth he gifts and calling from his father but he manifesteth and putteth forth the same in most painefull preaching and most powerfull working of miracles which hee did not for a brunt or by starts and fitts but he went about doing good By which words is noted his diligence in absoluing and finishing his course within his vocation and calling not seeking herein himselfe nor the praise or applause of men nor the kingdomes of this world but denying himselfe and glorie spent his whole life in doing good vnto others suffering himselfe to be subdued vnder a most shamefull and cursed death that hee might bring others to life who were as yet his enemies and lying in the shadowe of death Wherein he propounded himselfe a worthy patterne and example of imitation vnto all such as haue receiued gifts and calling to any office in Church or common wealth who are not to hide in a napkin those talents but bring them forth and traficke with them and that not for their priuate as seeking themselues but for the common good and not for a start or brunt but thus
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
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
darts of Satans temptations For Satan vrgeth the poore sinner sundrie wayes as 1. by the multitude and vilenesse of his sinnes with which his conscience telleth him he is couered and thence inferreth that because the wages of euerie sinne is death and because he hath deserued eternal death he must needs perish he can expect no other But now can the beleeuer stoppe his mouth say I graunt Satan al thy premisses no sinner is worthy of or can expect saluation in or by himselfe or so long as he continueth in sinne but my sins are remitted by meanes of Christs satisfaction and though in my selfe I am worthie to perish yet in Christ I haue a worthinesse to bring me to saluation I continue not in my sinnefull estate but am drawne out of the guiltinesse the filthinesse the seruice the loue and liking of my sinnes through the grace wherein I stand and therefore thy consequent is false I feare it not beeing so forcelesse 2. From the iustice of God who cannot but reiect whatsoeuer and whosoeuer is not fully conformable to his righteousnesse but here the beleeuing heart is quieted in that through remissiō of sinnes the iustice of God is fully satisfied though not by the person offending yet in his pledge and surety Iesus Christ who beeing iust died for the vniust that we might bee the righteousnesse of God in him And hence the iustice of God is a matter of most comfort to the poore sinner in that this righteousnesse cannot suffer him to demand satisfaction twise for one and the same sinne for this directly fighteth with iustice and equitie And if Satan be still instant and say But what shall an others righteousnesse availe thee if thy selfe be not a keeper of the lawe for the soule that sinneth that soule shall die the beleeuing heart will readily answer That although the lawe require proper and personall obedience yet the Gospel translateth it to the person of our suretie who beeing God and man not onely paid the whole debt but performed all righteousnesse absolutely fulfilling the whole lawe whence it is that his obedience is called the fulfilling of the lawe for righteousnesse to euerie one that beleeueth and himselfe was made vnder the law that he might redeeme from it those that were vnder it Gal. 4.4 And whereas the tempter will alleadge But for all thy righteousnes thou hast innumerable sinnes originall and actuall which the Lord hateth and euery day addeth to the huge heape of them The heart which holdeth this article of remission of sinnes abideth vndaunted for though it feele a bodie of sinne dwelling with it yet is it not raigning sinne it is not sinne at quiet but daily battaile is maintained against it it is sinne weakened and in daily consumption and therefore shall neuer be laid to the charge of him that is in Iesus Christ Rom. 8.1 There is no condemnation to them that are in Iesus Christ for the lawe of the spirit of life which was in Iesus Christ hath freed mee though not from all molestation and presence yet from the lawe that is the seruice and slauerie of sinne and of death vers 2. But numbers will hee say who make account to partake in the death and righteousnesse of Christ are damned and haue no benefit by it and numbers haue reuoulted and fallen away and why maist not thou to which the beleeuer will readily answer that those that were thus plucked vp were neuer of the Fathers planting onely infidels and vnbeleeuers haue fallen away and withered for want of rooting and moisture but I beleeue the remission of sinnes not by any vngrounded perswasion but with a sound lasting and vnfayling faith resting it selfe wholly vpon Christ so as I am perswaded neither death nor life can seperate me from his loue the worke of whose spirit maketh me bold to call vpon God as my tender father produceth the fruits of true faith and conversion into my whole life whereby I know as infallibly the truth of my faith as I know the presence of the sunne by his light or of fire by his heate Finally he that hath begun to make me good wil make me also perseuere in goodnes 3. This assurance of remission of sinnes yeeldeth most assured comfort in life and in death the goodnesse of Pauls conscience was his comfort when he stood at the barre Act. 23.1 and 2. Cor. 1.12 This is our reioycing euen the testimonie of our conscience and in the agonie of death this is the Christians comfort that his sinne being remitted the sting of death is gone the locks of this strong Sampson wherein his great strength lay are clipped off and he is disarmed of his weapons which are our owne sinnes So as a Christian may challenge him into the field and say O death where is thy sting which because hee is bereaued of when he intendeth to kill he cureth when he doth his worst which is to separate soule and bodie he can seuer neither from Christ nay rather hee sendeth the member of Christ and setteth him nearer to his head which is best of all The third point propounded is to consider of the lettes which hinder men from seeking the assurance of the remission of their sinnes which is indeede their true happines if they could so esteeme of it some of which I will set downe 1. An erroneous iudgement that no man can attaine certainely to beleeue the pardon of his sinnes for the common Protestant is a verie Papist in this opinion who hold that to doubt of this point is a vertue and to beleeue it is presumption because no man can certainely know it without a speciall reuelation so aske ordinarie Christians doe yee beleeue the pardon of your sinnes they will say yea for God is mercifull and they be not so many or great but they may bee pardoned Hereby wee haue brought the partie to confesse that his sinnes bee pardonable but vrge him are you sure they are pardoned and here he is set vp he stammers out a carelesse answer he cannot surely tell but hee hopeth well and this is all you can wring out of him he knowes not whether Christ be in him or no whether he be in the faith or no he beleeues hee knoweth not what But to let men see their error herein 1. doth not our text say that men must receiue the remission of sinnes and can any man receiue so pretious a gift from God and not know when and how he came by it 2. what is the meaning of that article in our creed which we professe I beleeue the remission of sinnes what beleeue wee more then the deuills if we beleeue no more then that God forgiueth the sinnes of the elect and not our owne and then how is this one of the priuiledges of the Church 3. to beleeue in the name of Iesus Christ in particular for remission of sinnes is his commandement and therefore no presumption but a