the ointment wherewith he was anointed The spirit of God Esa 61.1 How many mediators are there One onely How is that shewed By diuers reasons First because there is but one God and therefore but one Mediator 1. Tim. 2. one God and one Mediator betweene God and man Secondly because he onely is fit as he onely that partaketh both the natures of God and man which is necessarie for him that should come betweene both Thirdly that is declared by the types of Moses who alone was in the mountaine of Aaron or the high Priest who onely might enter into the holy place of holy places Fourthly by the similitudes wherewith he is set forth in this text I am the Way I am the Doore Fifthly because hee alone hath found sufficient saluation for all those that come vnto him Heb. 7. and .9 Ioh. 10. Can no man be mediator betweene God and man 1. Sam. 2.25 No verily for Ely saith that a man offending a man may be accorded by the Iudges but if he offend against God there is no man can make his peace How many parts are there of this his mediation Heb. 3.1 4.14 Heb. 5.1 c. Heb. 13.11.12 Heb. 7.1 Two his priesthood and his kingdome What is his Priesthood It is the first part of his Mediation whereby he opening the will of God did also yeeld that obedience whereof dependeth the whole merit of our saluation First in teaching then in doing the rest of the offices of the Priesthood How is he our Prophet Doctor or Apostle In that hee hath opened the whole will of his father How doth that appeare By his owne testimony Ioh. 15.15 I call you no more seruants because the seruant knoweth not what his master doth But I call you friends because all which I haue heard of my father I haue made knowne vnto you Whath learne you from thence That it is a foule errour in them that thinke that our Sauiour Christ deliuered not all things pertaining to the necessary instruction and gouernment of the Church but left them to the traditions and other meere inuentions of men What further That the Ministers of the word should not suppresse in silence the things that are necessarily to bee deliuered And that the people should content themselues with that Christ hath taught reiecting whatsoeuer else the boldnesse of men would put vpon them Did his office of Doctorship then first begin when he came into the world No but when he opened first his fathers will vnto vs by the ministery of his seruants the Prophets which the holy Ghost calleth the doctrine of the beginning of Christ Heb. 6.1 although it were diuers hundred yeers before his conception and after his owne time hee opened the same doctrine more plainely and fully by the Apostles and Euangelists VVhat difference is there betweene the teaching of Christ and of the Prophets and Ministers sent of him First Mat. 7.28.29 Mark 1.22 Mat. 5.22.28.32.34.44 that Christ taught with another authority then euer did any other Minister before or after him Secondly that by vertue of his propheticall office hee did not onely bring an outward sound vnto the eare but wrought as hee did before his comming and as he doth now by the Ministery of his word an alteration in the mind so far as to the clearing of the vnderstanding What haue we to gather that Christ taught and teacheth by the Prophets Apostles and Euangelists First in what estimation wee ought to haue the bookes of the old testament sith the same spirit spake then that speaketh now and the same Christ Secondly wee must carrie our selues in the hearing of the word of God not to harden our hearts What effect hath the carelesse and fruitlesse hearing of Gods word It hardneth mē to further iudgemēt for it is a two edged sword to strike to life or to death it is either the sauor of life to life of the sauor of death to death How doth hee aggrauate the refusall of this office of our Sauiour against the Israelites First by the time of 40. yeeres secondly by the place the wildernesse and by the multitude of his benefits What force hath the office of his prophecie in vs Wee are in some sort partakers of it by the knowledge of his will whereby to be able to exhort one another priuatly to good things and to withdraw one another from euill as occasion serueth HEB. 7. vers 13. c. to the end 13 For he of whom these things are spoken pertaineth vnto another tribe whereof no man serued at the Altar HItherto of that part of Priesthood which standeth in teaching which is also called his propheticall Office What is the summe of this text The declaration of the person office of Christs Priesthood being compared with the Priesthood of Aaron What are the parts of this text Two to wit what manner a one he ought to bee that hath this office and how he executeth it Wherein standeth the manner of him that shall haue this office Partly without him and partly in himselfe Without him as that hee was of the tribe of Iudah this of the tribe of Leui. Secondly that the Priests of Leui were appointed by the Law of the fleshly Commandement where Christ was appointed by the Law of the power of life Thirdly in that he was appointed of his father by an oath for euer to bee a priest after the order of Melchizedeck What benefit ariseth to vs in that this was confirmed with an oth It assureth vs of all the parts of his Priesthood to be performed vnto vs and that he paid the ransome for our sinnes Was not the word of God sufficient for the performance of this promise without the binding of it with an oth Yes doubtlesse but the Lord in this promise hauing to deale with man and willing more abundantly to shew vnto the heires of promise the stablenesse of his counsell bound himselfe by an oath Whereby is the perpetuitie thereof confirmed In that it did not proceed by succession as from Aaron to Eleazer from Eleazer to Phinees and so by descent but is euerlasting alwaies abiding in him which is another difference of their priestly Office What profit commeth to vs by the perpetuitie of his Priesthood That he continually maketh intercession for vs to God and of himselfe alone is able to saue vs comming to the father through him So much of the qualitie of him that is to be Priest which is without him What is that part which is within him First that in himselfe he is holy Secondly to others harmelesse and innocent Thirdly vndefiled of others or of any thing and to speake in a word he is separated from sinners In al which he differeth from that of Aaron for they are neither holy in themselues nor innocent neither vndefiled but polluting and being polluted by others What is the fruit we gather of this his holinesse innocencie and vndefilednesse That he being holy
said that the seed must be receiued into a good heart it may seeme that a man hath a good heart before he receiueth that seed Doubtlesse naturally they are all alike and there is neuer a barrell better hearing as they say but as the face answereth to the face in the glasse so one of the sonnes of Adam is like another in their natiuitie they haue by their parents Why then are they said to haue a good heart Iames 1. It is called a good heart in respect of Gods changing it by the ingrafted word and by these words he putteth difference betweene the fruits of the former and the fruites of this last for that there is no difference in the outward shew of fruits but onely in regard that those fruits proceeded from an vncleane heart and this from a heart which is clensed How must wee approoue our selues that wee bee good ground By good fruits What are the fruits Either pertaining to the couenant of grace or of works What are those that pertaine to the couenant of grace First free accesse to God Secondly Rom. 5. the loue of God shed into our hearts Thirdly a feeling of peace with God Fourthly the spirit of adoption that assureth vs to be the sonnes of God whereof ariseth that we call God father and hope for the inheritance with patience which is a patient waiting for the performance of Gods promises What are those that pertain to the couenant of works Repentance which is a changing of al the powers and faculties of the soule and members of the bodie effected by loue which commeth from faith What things follow First Sacraments secondly censures ROM 4.10.11 10 How was it then imputed when hee was circumcised or vncircumcised not when he was circumcised but when hee was vncircumcised 11 After he receiued the signe of circumcision as the seale of the righteousnes of the faith which he had when he was circumcised that he should be the father of all them that beleeue not being circumcised that righteousnesse might be imputed to them also What is a Sacrament Exod. 12.6 Luke 1. â—9 It is an action of the whole Church wherein by outward things done according to the ordinance of God inward things being betokened Christ is offered to all and exhibited to the faithfull for the strengthening of faith in the eternall couenant Why call you it an action Because it is not a bare signe alone but a worke Why call you it an action of the whole Church Because it is a publicke action and appertaineth to the whole Church for it is a greater indignitie for the Sacraments to be administred in priuat houses then for the ciuil iudgement which is open and publicke Also the sacrifices vnder the law were not so excellent as these yet was it not lawfull to offer them in priuat houses What haue we to consider in this that there be in the Sacraments certaine outward things Gal. 3.1 Luke 22.19 1. Cor. 11.24 Rom. 4.11 That they are ordained to the end that by comparing and conferring them with the things which are inward they might helpe First our vnderstanding in which regard they are as it were image or glasses Secondly our remembrance in which respect they are monuments Thirdly and especially the perswasion of our hearts by reason whereof they are seales and pledges What doctrine is here to be gathered First what roote of blindnesse of forgetfulnesse and especially hardnesse of heart to beleeue is in vs that the word and oath of God is not sufficient to plucke vp but that we must haue such aides Secondly the mercie of God that applieth himselfe to our weakenesse Thirdly what miserable men they are that refuse the Sacraments VVhat haue we to consider in these outward things which the Lord hath ordained in the Sacraments The wonderfull wisedome of God that hath chosen base and common things for so high and singular mysteries whereas hee might haue chosen things more rare and of greater price to set out such excellent benefits as are offered vs in the Sacraments where there is great difference betweene the time of the Law and of the Gospell How may we more cleerely and distinctly consider of these things which are ministred in the Sacraments By considering the persons that minister and that which they minister VVho are the persons The Ministers especially 1. Cor. 4.1 representing vnto vs the Lord whose stewards they are VVhat belongeth to the Ministers office The chiefe part of consecration of the elements which is partly in declaring the institution of the Sacraments partly in going before in prayer to God which consisteth first in praising God who hath ordained them for the reliefe of mens weakenes and then in suing to God that he would make them effectuall to that end Is not the nature and substance of the elements changed by this consecration In no case although the qualitie bee altered in separating them from a common to a holy vse Matth. 3.11 which lasteth as long as the action is in hand for the Ministers cannot giue any thing but that which is outward How then commeth it to passe that the outward elements which the minister giueth haue the names of the spirituall things they set forth Gen. 2. Gen. 17. Exod. 12. Exod. 12.5 It is ordinary and vsuall in the Scripture to giue the name of the thing signed signified to the signe as it is called the tree of life which was but a signe of life And in the Sacraments of the old Testament circumcision is called the couenant and the Lambe or kid the Passeouer wherof onely they were signes What is the cause that moueth the Lord to grace the outward signes in the Sacraments with the names of the things signified First because of the resemblance and similitude of the elements and the things signified in which respect they are called signes Secondly to shew the vnseparable coniunction of the thing signified with the signe in the worthie receiuer in which regard they are called seales Doe they seale nothing else but the promise of God vnto vs Yes they seale also our promise vnto God that we take him only for our God and Redeemer whom alone by faith wee rest vpon and whom wee will obey What is further the office of the Minister To giue the Sacraments which he hath consecrated to those to whom they belong So much of the persons What is that which is administred First the visible creatures ordained for signes and figures of Christ as vnder the time of the Gospell water bread and wine which God hath made choice of both in respect they are for their naturall properties most fit to represent the spirituall things as also for that they are most generally vsed of all nations and tongues in the world Secondly they liueliest represent the inuisible things that is Christ with all his benefits which God onely giueth Matth. 3.11 as the Minister doth giue the outward things Is there
the face of the earth the Lord God is said to haue wrought most holily For as Iudas the Iewes and Pilate are all said to haue giuen Christ to death so the father and Christ are said to haue done the same and that in the same words though the maner and purpose bee diuers Doth not God then suffer such things to be done He suffereth indeed but this is not an idle permission Act. 2.23 3.18 4.28 as some imagine but ioyned with a worke of God as in the crucifying of Christ it is said they did nothing but that which the hand of God had determined before But doth not this draw God to some slaine of sinne from which he is most free as that which hee punisheth Act. 17.28 In no wise for God is the author of euery action and the diuell and our concupiscence the author of the euill in it as he that rideth on a lame horse causeth him to stirre but is not the cause of his halting How can God haue a hand in these things and yet be free from sinne Hee is a cunning workeman which with an ill toole will worke cunningly and as a most excellent Apothecarie maketh a medicine of the mixture of poyson in it which is not yet poyson but rather medicinable so the Lord in guiding and managing the poyson of sinne draweth treacle from the sinnes of men as it were the poyson in such sort as they turne to his glory good of the Church and cannot be charged with sinne no more then the Apothecarie with poysoning in so gouerning the poyson as it doth the contrarie by his skill vnto that which by nature it would doe And as in painting the blacke colour giueth grace to other the beautifull colors in making them shew better so it is in this worke of God in which the sinne and vntruth of men as by a blacke and darke colour causeth the truth and righteousnes of God as the white to bee more commended and to appeare better But how are these actions of the wicked discerned from the worke of God in them First from the cause from whence the action commeth for Iosephs brethren of enuie sent him into Egypt but God of loue So Shimei cursed of malice but God of iustice against Dauids murther and adulterie Rehoboam out of the vnaduisednesse of his heart refused the request of his people but God by his wise counsell did so dispose of it The diuell from hate to Achab was a lying spirit in the mouth of all his Prophets but God in iustice against his Idolatrie Pilate of ambition and feare the Iewes of malitious ignorance and Iudas of couetousnesse but God gaue Christ and Christ himselfe of loue How else are Gods actions discerned from the actions of the wicked By the end whither they tend for Iosephs brethren sent him to the end he should not come to the honour he foretold out of his dreame but God sent him to prouide for his Church and to fulfill that was foretold Shimei cursed to driue Dauid to despaire but God directed him for exercise of Dauids patience The diuell lied in the false Prophets to ruine Achab but God iustly to punish him for his Idolatrie Rehoboam to satisfie the desire of his yong beardlesse counsellors but God to performe the word that hee had spoken by his Prophet Pilate to please the people and to keepe his credit with Caesar Iudas for the obtaining of the money he desired and the Iewes that our Sauiour Christ should not reigne ouer them but God and Christ to saue his people But were it not better to say that these things were done by Gods permission then by his prouidence and gouernment thereby to auoide an absurdity in Diuinitie that God is the author of euill It is most truely said that God is not the author of sinne whereof he is the reuenger and also that they are done by Gods permission but it is not an idle permission separated from the prouidence and gouernment of God and therefore a distinction of Gods permission separated from his gouernment of sinne is not good Why so Considering that the distinction of such a permission doth not defend the Iustice of God for the which it is deuised How may that appeare If he permit sin he doth it against or with his wil if he doe it against his will then is he not Almightie as one that cannot let that he would not haue done If with his will how can his iustice bee defended if there were not some good thing for which hee doth willingly permit it for if a captaine should suffer willingly his souldiers to be murdered when hee might hinder the slaughter of them although hee put no hand to the murder he is not therfore excusable and free of the blood of his souldiers What else can be alleaged against the permission that is separated from the gouernment of the prouidence For that by this meane God should be spoiled of the greatest part of the gouernement of the world seeing the greatest and most part of the world are wicked al whose actions are as they themselues are wicked Is there yet any further matter against this distinction If in that God doth permit sinne he should haue no hand in guiding and gouerning it then he should haue no hand in the guiding and gouerning of good things for as it is said that he permitteth sin Heb. 6. so it is said also that he permitteth the good May not earthly Magistrates thus punish sinne No verily it were a cursed thing in Magistrates so to doe but God is aboue all Magistrates who euen for our naturall corruption may iustly giue vs ouer to all naughtie affections Why doe the Papists say And suffer vs not to be lead into temptation Exod. â—â— 1. 9.16 â— Kings 22.20 2.1.22 Rom. â— 24.26.18 2. Thes 2 11. In a vaine and foolish feare of making God to be guiltie of sinne if hee should be said to lead vs into temptation and therefore lay the Lords words as it were in water and change his tongue and set him as it were to the Grammar schoole to teach him to speake which teacheth all men to speake whose follie is so much the greater as it is the vsuall phrase of the Scripture What inconuenience followeth vpon this addition Very great for by this bare permission of euil they rob God of his glory working in the most things that are done of men Heb. 6.3 yea euen of the best things the doing whereof is attributed to his permission What learne you from hence The wisdom and iustice of God which can work in an euill action and be free from euill May wee not offer our selues into temptation as Christ did In no wise for hee was carried extraordinarily by the power of his God-head into the desert to bee tempted for our sakes that in his victorie wee might ouercome What learne you of this First that no man should chuse his dwelling