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
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
word of Christ should bee fulfilled see Iohn 18.32 Thirdly this kind of death carried with it a more speciall infamie then any other as at this day wee count hanging a dogs death that is an infamous kinde of death because it was especially execrable by the law which accursed euerie one which was hanged on a tree not that this death by any law of nature or in it selfe was more accursed then burning or pressing or by the sword for then neither the theife on the crosse could be saued nor any of our fellons thus executed whereas the scripture in the one and our owne experience in the other speake the contrary but it was onely accursed by the ceremoniall law of Moses so that euerie malefactor of the Iewes that was hanged was in the ceremonie accursed was the type of Christ the substance of all ceremonies who on the crosse was really and truly accursed sustaining the whole wrath of God which is the curse of the lawe and not only ceremonially and typically as they were This the Apostle Paul teacheth Gal. 3.13 that Christ was not onely dead but made a curse for vs his reason is because he died on a tree and therefore are we admonished Phillp 2.8 to consider not only that Christ was obedient vnto the death but to the death of the crosse for any other death had not so much concerned vs. Fourthly this death which so much concerned all the Church of Iewes and Gentiles must not be obscure and therefore the Lord would not haue Christ to die in a tumult or in secret but most conspicuously and apparantly at Ierusalem the great citie of the Iewes but tributarie to the Romanes as it were vpon the theatre of the world at a solemne feast when all the males out of all quarters must appeare before the Lord vpon a crosse high erected that all might see him and on that crosse himselfe proclaimed King of the Iewes in three seuerall languages the Latin Greeke and Hebrewe that all sorts of men might come to the knowledge of it and further because in his death standeth our life he must be thus lifted vp that all men might see him certainely dead and that he died not in shew and appearance only but indeede and in truth really and perfectly for which cause also our Apostle doubleth his affirmation they slew him and hanged him on a tree which most necessarie ground of faith and religion Satan hath mightily by many heretikes sought to ouerthrowe the Turks at this day are held off from the faith in this Messiah by that diabolicall suggestion that not Christ himselfe but Simon the Cyrenian was miraculously crucified in his stead And therefore because the assurance of the death it selfe assureth vs more fully of all the fruits and benefits of it the Scripture is carefull so pregnantly to confirme it as that it cannot be denied not only that he was in the sight of a number of thousands dead on the crosse but by his three dayes buriall by the peircing of his side out of which came water and blood by which was manifest that the verie call of his heart was peirced by the confession of his verie enemies who would beleeue nothing but their own sences and lastly by the fact of the souldiers who whereas they hastened the death of the theeues by breaking their legges they broke not his because the text saith they sawe that he was dead alreadie The fourth point is the vse of Christs crucifying First in Christ on the crosse take a full veiw of the cursednesse and execration of sinne and consequently of thine owne wretchednesse both in regard of thy wicked nature and cursed practises euery sinne beeing so lothsome and odious in the eies of God as the least could neuer be put away but by such an ignominious death of the Sonne of God himselfe If thou lookest at sinne in thy selfe or in thy suffrings yea or in the suffrings of the damned in hell it will seeme but a slight thing but behold God comming downe from heauen and him that thought it no robberie to be equall to his Father in glorie taking flesh in that flesh abasing himselfe to the death of the crosse on that crosse susteining the whole wrath of his Father and so becomming accursed for it and thou shalt see it in the natiue face of it and indeed this one consideration setteth a more vgly face vpon sinne then the law possibly can for that sheweth our sinnes to be a knife to stabbe our selues withall but this to be the very speare that went to Christs heart which is the most odious apprehension in the world all the sinne that euer was committed on the earth could not bring a man so low suppose one man had committed them all as the least sinne of the elect brought the Sonne of God seeing hee that falleth lowest falleth but from one degree in earth to another but Christ falleth from the glorie of heauen into the very sorrowes of hell whosoeuer thou art then that makest light account of sinne and pleadest that God is mercifull looke a little in this glasse wherein behold Gods iustice and sinnes desert in the Fathers iust indignation against his wel-beloued Sonne whom nothing but the cursed death of his only Sonne in whom hee professed himselfe well pleased could appease Secondly seeing all the knowledge of Christ profitable to saluation is of Christ crucified let vs desire to know nothing in comparison but Christ and him crucified seeing such a great Apostle as Paul was desired to know nothing else Now to come to the distinct knowledge of it we must consider these three points 1. The vertue and power of this death in it selfe 2. The application of it vnto our selues 3. The fruits which must appeare in vs by such application For the first Looke vpon this death of the Sonne of God not as of another dead man neither thinke or speake of it as of the death of another ordinarie fellon executed but as of a death which slew all the sinnes of all the beleeuers in the world and as a destroyer of all destroyers a death wherein was more power then in all the liues of all Angels and Men that euer were or shall be yea such a death as hath life in it quickning all the deaths of all that haue benefite by it Here we haue a mightie Sampson bearing away the gates of his enemies by death killing death by suffering his Fathers wrath ouercomming it by entring into the graue opening it for all beleeuers by his blood shedding vpon the crosse reconciling all things Col. 1.20 neuer was their such an actiue suffering of any man which tormented and crucified the Deuils themselues when the deuils instruments were tormenting and crucifying him it is peerelesse and vnmatcheable no Martyr euer thus suffered though Popish doctrine would match as Corriualls some of their Saints sufferings with it the most faithfull Martyrs suffred but dissolution of soule and bodie
of their head and their blessed estate manifested to all the world both men and Angels and euen in the eyes of the wicked themselues therefore although they enioy God already in paâ—â— and the beginnings of the life to come and such as are dead in the graue rest with the Lord and enioy his glorie in their soule yet are they not fully happie nor can be till this day breath on them and this their morning awake them to their perfect glorie As for the wicked although they are alreadie condemned 1. in Gods counsell before all worlds 2. by the word wherein their sentence is read declared and published 3. in their owne consciences the iudgement of which forerunneth the finall iudgement 4. by certaine degrees of insensible plagues that are vpon them as hardnesse of heart blindnesse of minde wilfulnes in their wickednes malice against God and good men hatred of the light and meanes of saluation 5. by the horrible torment of the soules of such as are in hell with the deuil and damned ones yet doth the full viall of Gods wrath remaine to be powred vpon them the final executioÌ„ manifestation of their endles miserie is reserued till this day of iudgement when the bodie shall be reunited to the soule and both deliuered to the deuill as their head by him to be tormented together as they haue beene inseparable friends in sinning together Vse Let euery man make account of this iudgment high and low rich and poore learned and vnlearned the mightiest Monarch shall not be able to withdrawe or absent himselfe vnlesse his power be aboue the power of Christ the iudge the poorest soule that euer sawe the Sunne shall not be neglected the most rebellious of all creatures men or Angels must of force appeare and that not by a procter or advocate but in his owne person for euery man must giue accounts of himselfe vnto God None can be forgotten no not through the passing of thousands of yeares Caine died many thousand yeares since Iudas many hundreths yet both must appeare the one for killing his innocent brother the other for betraying his innocent Master No excuse will serue the turne the Friars plea we are exempted Lord will doe no good here no nor that which all mens courts must needes excuse absence by that the partie is dead for this iudgement seat is set vp for the quicke and the dead God must for his glorie truth and iustice bring euery man to this tribunall that if hee haue beene good and faithfull hee may haue his time of refreshing and be put into the perfect state of happinesse in soule and bodie And contrarily if he haue beene hard hearâ—ed and impenitent he may know the waight of Gods iustice and power and be in full state of endlesse and easelesse miserie both in soule and bodie Oh then what great cause hath euery man to forecast this day and expecting it to prepare for it rather then to betake theÌ„selues to that Epicurean profane practise of mockers who put far from them this euill day saying wher is the promise of his comming we see all things alike since the beginning he makes but smal hast And thus because iudgement is not speedily executed they resolue theÌ„selues on a most wicked course not knowing that as a snare it shal come vpon theÌ„ when they least look for it and that though slowly yet he will come surely and make theÌ„ know what it is to abuse his patience which should lead them to repentaÌ„ce Now followeth the manner of this iudgement and that is comprehended in three things 1. it shall be glorious and powerfull 2. iust and righteous 3. strict and accurate For the first it is said that the Sonne of man shall come with power and great glorie yea in the glorie of the Father that is such as belongeth to his Father with himselfe but to no creature else The clouds and the aire shall be as a fierie chariot to carrie him with admirable swiftnesse his traine and attendants shall be the Archangel making his way by the sound of a trumpet which the vâ—rie dust and ashes shall heare and follow and all the other Angels of heauen from whose multitude power and glorie this comming shall be wonderfully glorious and yet the Iudge himselfe shall surpasse them all in glorie and brightnesse and as the sinne doth darken all the lesser starres so shall his most admirable glorie obscure them all This appearance may be shadowed by the comming in of earthly Iudges to hold assises through their circuit attended with the honourable nobles iustices and gentelmen of the country yea with the high Sheriffes power besides all their owne followers by which great state and attendance they are both honoured and aided as becommeth such publicke Ministers of iustice as also are made formidable to daunt and quell malefactors Or rather looke as Princes going to their Parliament to make lawes put on their royall robes and shew themselues in their greatest glorie euen so shall this great King of glorie comming to require the obedience of his lawes cloath himselfe with such a roabe of glorie as the brightest sunne shall not endure to behold neither the heauens nor the earth shall be able to see this glorie but shall shrinke at it and melt away with a noise Rev. 20.11 Iohn saw a great white throne and one that sat vpon it from whose face fled aâ—way both the earth and heauen and their place was found no more Thus may we in some darke resemblance something conceiue of this glorie of the Iudge of all the world vnto which the consideration of the persons that shall be iudged by him addeth not a little moment for not only small but great must stand before him It is indeed a great honour among 〈◊〉 to be deputed the Lord high Steward vnder a King whose office is to sit in iudgement vpon a noble man what an height of glorie then is it for the Sonne of God to sit in iudgement and call personally before him not nobles only but all the Kings and Monarchs that euer the earth bare If there be such preparation and state amongst men for the triall but of some one noble man what glorie may we conceiue must attend the mightie God whilest hee bringeth to their triall not only 〈…〉 persons but all the most powerfull Monarches and Potentates that euer were or shall be to the end of the world This consideration ministreth comfort to the godly seeing he commeth to iudgement who is able perfectly to free them from all miserie able to strike off their bolts of sinne to acquit them from terrors of conscience feares of death the graue the deuill and hell it selfe hee commeth from heauen for their release who hath troden all his enemies vnder his feetâ— and all this glorie is for their saftie and happinesse who wish and waâ—te for the appearing of this mightie God And on the contrarie it serueth
the naturalnesse and soundnesse of it may be discerned of such as are willing to try the same The third marke or note of true iustifying faith is by the attendants and companions of it for this beeing as Queene among the vertues goeth not alone but with all the traine of vertues as hand maids attending vpon her The cheife of them are these fowre 1. A true knowledge of the word of God acknowledging it in part and in whole to be the truth of God and that himselfe is straitly bound to beleeue and embrace the same and that he hath a speciall part in the promise of grace and life by Christ in which grace he resteth himselfe daily growing vp in the certaintie and assurance of his salvation 2. A sound ioy of the heart which the Apostle Peter calleth vnspeakeable and glorious breaking out into thankefull praises in that the Lord hath begunne his happinesse by making Christ his wisedome righteousnesse sanctification and redemption The poore blind and lame persons of whom wee reade in the Gospel neuer leaped more ioyfully when they had met with Christ and had their eyes opened and their limbs restored by him theÌ„ he that hath met with him receiued him into his heart to enlighten him to quicken him and to heale him of all his infirmities How gladly did Zacheus receiue Christ with what ioy of heart findeth any man the hidden pearle how did the Enuch converted goe away reioycing And all this is because they can valew such a commoditie as this is which they see God hath made their owne for if they either knew it not or not to bee theirs they could not thus ioy in it 3. Christian hope is another handmaid of faith for so the Apoâ—stle teacheth Rom. 5.2 beeing iustified by faith wee haue peace c. we reioyce vnder the hope of the glorie of God For this is the speciall worke of hope to wait for and reioyce in the expectation of the glorious appearing of the Lord Iesus And hence is it that whereas vnbeleeuers are glewed to the earth and cannot thinke of heauen but either with sorrowe or a formall and false ioy and what meruaile is it that those who haue no better should set their hearts vpon the worse beleeuers haue preserued in them a willingnes to leaue this world and to be with Christ which is best of all yea so sweete is their present tast of Christ through faith and hope that they are vnquiet till they bee filled with the fruition of his fullnesse being often in his absence sicke of loue and pine away till they bee with him whom their soule loueth 4. An assured trust relying vpon God beleeuing his word of promise to raise and feede the heart of threatning to shake it and cast it downe and submitting it selfe to the counsell and good pleasure of God because his faith hath let him see the truth the wisedome the equitie and righteousnesse of all these Such a mans heart setteth nothing aboue God in prosperitie it distrusteth not but hath God for his God in aduersitie it endeauoureth in all things to walke with God it is a sweete vsher and disposer of the whole life so as it is most obedient to the word and most full of comfort and sweetnes to it selfe The fourth marke or note of true faith is taken from the infallible fruits and effects of it which are many I will onely note fowre of the principall First it frameth and fitteth the owne habitation it purifieth the heart it suffereth not vncleane thoughts vnlawfull lusts or wandring motions to harbour there it guideth the affections of loue hatred ioy sorrowe and the rest that a man loue nothing more or so much as God and his image he hateth not mens persons but their sinnes no mans sinne so much as his owne he reioyceth in nothing so much as in doing the will of God this is as his meat and drinke he sorroweh for nothing in the world so much as for offending so good and patient a God This pure heart also guideth the words with wisedome and maketh it his chiefe studie how to preserue with faith good conscience in euery thing Secondly faith worketh by loue Gal. 5.6 both towards God and towards man towards him that begate and him that is begotten yea and him that is yet not begotten This loue of God expresseth it selfe 1. in much thankefulnesse vnto him who hath loued vs first who hath giuen so much euen his Sonne and all things with him pertaining to life and godlinesse who hath forgiuen vs so much and to whom many sinnes are forgiuen they must loue much who hath done so great things for vs by becomming our portion our treasure and our cheife good 2. In shame for our vnkindnesse vnto him both before and euen since we knewe this his loue in Christ and haue beene acquainted with his wayes taking vp with shame in our faces sorrowe into our hearts for the sinnes of our youth and of our age against the lawe the rule of righteousnesse but especially against the glorious Gospel which of all other are least obserued 3. In desire of that blessed fellowship of his when and where we may neuer sinne against him any more accounting one day within his holy of holies better then a thousand besides and much more to be euer with the Lord and to enioy the pleasures at his right hand for euermore to be at home with him and sit downe with Abraham Isaac and Iacob yea with Iesus Christ himselfe should make vs grone in our soules and say with Dauid Oh when shall I appeare in this thy presence The Spirit saith come and the Spouse saith come Euen so come Lord Iesus come quickly The loue of men by which faith worketh discouereth it selfe not only in iust dealing with them as we would be dealt by which many ciuill men endued only with ciuill righteousnesse haue excelled in nor only in mercifull distribution of outward comforts for the releeuing of the bodies of our brethren yea and of our enemies which hardlier goeth downe with the vnconuerted then the former but also in shewing most loue vnto their soules in helping forward their conversion and saluation For so soone as any man is conuerted hee will strengthen the brethren Faith wheresoeuer it liueth it loueth and loue beeing an hand giuing out mooueth men conuerted to counsell exhort rebuke admonish comfort pray and waite when God will giue vnto others the grace of repentance As soone as Andrew was called hee bringeth his brother Simon to Christ. No sooner had Christ found Phillip but Phillip finding Nathaniel hee bringeth him to Christ. The woman at the well no sooner heareth that Christ was the Messiah but shee bringeth all the citie In finding this treasure the Christian cannot hide his ioy neither can any mans ioy be so full vnlesse hee with others reioyce together For it is not here as in earthly things which the more
such but the Lord of the vinyard must needs destroy such husbandmen and lay wast their citie In like manner is he as readie to defend and doe good vnto such as subiect themselues vnto his sonne depend vpon him or suffer any thing for his sake they shall not repent them of their seruice seeing they serue so good a Lord. The third thing in this calling of Christ to his office is the manifestation of it to himselfe and others in that he was annointed with the holy Ghost and power There were three sorts of men that vsed to be anointed in the entrance vnto their office in the old Testament 1. Kings 2. Preists 3. Prophets And this outward ceremonie signified two things First their ordination or calling vnto that office secondly the promise of proportionable gifts for the performance so as they were hereby confirmed both that God hath chosen them to their office as also that he would furnish them vnto it and protect them in the same Christ is here said to be also anointed but not by man as they but by God not with externall oyle but with the holy Ghost and with power not ceremonially and typically but really and spiritually not to any one of those offices but to them all three not receiuing the signe but the thing signified because he was a reall and true King Priest and Prophet of his Church of whome all they were but types and shadowes In this anointing of Christ therefore both these things are signified and prooued 1. that he was ordained of God to the performāce of this office of Mediatorship and consecrated by God to be the Messiah that is a spirituall King Priest Prophet 2. that he had powred out vpon him the gifts of the holy Ghost which gaue him power and furnished him for this office signified here by the holy Ghost and power he receiuing of the holy Ghost power whereby he performed that greatest worke that euer was vndertaken And here is to be obserued a plaine differēce between Christs anointing and all mens besides For whereas all other shadowed anointings were imperfect and some had more gifts bestowed and some lesse but none all nor all in one degree Christ was perfectly anointed and euen in his humane nature was adorned with gifts without measure for God gaue not him the spirit by measure and not onely with gifts but all gifts in the highest degree aboue all his fellowes men or angels in none of which euer dwelt the fulnesse of the God head bodily as it did in him 2. Whereas all other receiued gifts only for themselues and could not by their gifts make others Kings as they were or Priests or Prophets Christ was so anointed with the holy Ghost and with power that he could impart his gifts to others in such manner and measure as they might become like vnto himselfe that looke as the oyle which was powred out vpon Aarons head runne downe by his beard euen to the skirts of his garment and so sweetned his whole bodie euen so such abundance of grace was powred as out of a full horne vpon Christ the head of his Church as it distilleth from him to the sweetning and perfuming of all his bodie to make the same acceptable in the sight of God This the Euangelist expresseth Ioh. 1.16 Full of grace of truth and of his fulnesse we receiue grace for grace Colos. 2.10 In him dwelleth the fulnesse of the godhead bodily and yee are compleat in him Quest. But when was Christ thus anointed Ans. The anointing of Christ is twofold 1. In respect of his gifts and with these he was anointed by the verie vnion of his two natures into one person in the wombe of the Virgin from the first moment of his conception for beeing admirably conceiued by the holy Ghost his humane nature was anointed by the divine vniting it selfe thereunto 2. In respect of his calling to the exercise of those gifts and this was then compleat when in the thirteth yeare of his age at his baptisme he was solemnly inaugurated by a voice from heauen by the opening of the heauen and the descending of the spirit of God in a visible shape abiding vpon him not that he wanted the spirit before but that herein as in the former respect also a maine difference might be put betweene his and the anointing of all that went before who neither were anointed in the wombe nor by the vnion of the dietie nor by any other then materiall oyle whereas he was anointed with the holy Ghost lighting vpon him And this was that which was prophesied before of him Isa. 61.1 The spirit of the Lord is vpon mee because he hath anointed mee that I should preach c. In the exposition of which place when Christ begunne his Ministerie in Galily he said This day is this Scripture fulfilled in your eares Luk. 4.17 Hence we learne 1. That Christ was and is an alsufficient Sauiour and redeemer for beeing to this purpose anointed with the holy Ghost and with power he cannot but be able fully to worke and absolue the worke of mans redemption This is not a worke to be committed to any King or Emperour nor the greatest state and Potentate in the earth no nor to any Angel or Archangel in heauen none of these are fit for it because none are capable of this anointing with the holy Ghost and with power but hee alone who therefore is able to subdue all the Deuils of hell though they come rushing vpon him all at once to ouerthrow all the armies of hell sinne death and damnation assalting himselfe and members with all their might and force in a word able to make his enemies although principalities and powers neuer so mightie and neuer so cruell his very footstoole A greater King then Salomon is here who not only can tread downe his enemies but giue vs strength also so to doe who not only can giue vs lawes but of his fulnesse grace to keepe them God hath anointed him King and set him vpon his throne and endued him with rare gifts fit for gouernment in all which regards we owe vnto him simple and absolute obedience A farre more excellent Priest also then Aaron is nere he is not anointed to offer the blood of buls or goates but to offer himselfe a sweete smelling sacrifice and that not often but once for all neither doth he offer onely this sacrifice but by this spirit and power with which he is anointed he applyeth it to his Church neither neede he offer for himselfe as they because he was a holy harmelesse and vndefiled high Priest neither doth hee onely pray for his Church but meriteth also to be heard is neuer denyed neither euer dieth but liueth for euer to make intercession for them A more famous Prophet then Moses is here anointed he was but a seruant in the house this is the sonne Moses was but the instrument this
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
commandement that himselfe might be serued his people eased and Pharaoh himselfe if it might be freed from destruction but the lying wonders of Iannes and Iambres for they were the Sorcerers that resisted Moses tended to hold them in Egypt still against the expresse commandement of God to harden the heart of Pharaoh and resisted the power and glorie of God and the good of his people yea of Pharaoh himselfe and his land By which rule if we shall examine Popish miracles we shall euer finde them brought to confirme some vntruth which hath no ground in the word to stand vpon as to prooue image-worship prayers to the virgin Marie Saints Angels and dead men Pilgrimages Monasticall life witâ— sundry other orders Christs reall and bodily presence in the consecrated host the veritie of their most idolatrous masse To which or the like purposes let them bring in their whole legend we are to adiudge their miracle-mungers no better then Pharaohs inchanters nor the miracles themselues no other then the lying wonders of Antechrist which cause men to beleeue lyes who haue not receiued the loue of the truth Thirdly they differ in the manner of confirming doctrine For neuer was any deuise so powerfully confirmed as the doctrine and religion of Christ which we professe For as it is said of Pharaohs inchanters after that Moses had brought the lice that they assaied to doe the like but could not so in admirable wisedome hath the Lord put forth his mightie power in effecting such miracles for this doctrine as he neuer suffred to be wrought for any other For this only hath hee staied and pulled backe the course of sunne in the heauens letted the fire from burning deuided the sea and made it stand as a wall raised not the sicke only to health but the dead to life strengthned decrepit persons to beget and conceiue yea more set a part a virgin to beare a Sonne Let Popish imposters leaue to bragge of straw-miracles such as was taken vp at Garnets execution and their childish miracles as their late London boy and shew vs such as these Let vs heare but without imposture of such as speake with new tongues driue away serpents and drinke deadly poyson and hurt them not but neuer was any other doctrine thus confirmed and whatsoeuer signes and wonders are wrought to weaken any part of this truth or establish any doctrine not grounded therein as we are commanded so we hold them all accursed Vse 1. In that Christ went about doing good we note that as his person was a perfect mirror of all goodnesse so his life was no monasticall or cloystered life but his delight was with the sonnes of men hee eate with them drunke with them more familiarly conuersed with them then Iohn did that he might still take occasion to doâ— them good and communicate vnto them of his fulnesse of grace Neither was his life an idle delicate or pompous life neither swelled hee with abundance and wealth but poore meane industrious and painfull hee continually went about doing good From whom how many Ministers are degenerate who professing themselues seruants would be loath to be as their Lord was some setting vp themselues as it were a fatting in a course of ease and delicacie feeding themselues not the flocke without feare others climbing with restles desires to honours and preferments others incessantly thirsting as if they had a dropsie after mony and profits seruing their Master only to carrie the bagge others are doing perhappes but little good they doe in their places their doctrine is so cold so indigested or their liues so scandalous so offensiue or their hearts so corrupt and cankred as they rather oppose themselues to the doing or doers of good amongst all whom the Master is out of sight and out of minde 2. Seeing Christ by this going about and doing good shewed himselfe to be that Prophet whom God would raise like Moses mightie in word and deede we are hence bound to beleeue him and his holy doctrine so surely confirmed by so many and mightie miracles that so we may auoid that fearefull hardning so long before prophecied to befall the Iewes Who though he had done many miracles before them yet beleeued not they on him and attaine also the blessednesse of those that beleeue without desiring to see any more new miracles For is not the doctrine we professe sufficiently confirmed alreadie an indenture once sealed is confirmed for euer and needeth no new seales to be set to it men doe not euer water their plants but only till they be rooted euen so the Lord out of his wisedome would water with miracles the tender plant of his Church till it was rooted in the world and brought on to some strength and stature but afterward thought all such labour needlesse If men will broach and bring into the Church new doctrines and devises of their owne as the Romish Church doth at this day it is no meruaile if they seeke after new miracles to obtrude them withall but if men will professe the ancient doctrine of the Prophets Apostles and Christ himselfe to gape after new miracles were too lightly to esteeme of the old and account of these powerfull workes of Christ himselfe and his seruants no better then some nine daies wonders 3. As Christ went about doing good so must we also imitate his worthy example taking yea seeking occasions to doe good vnto all and that readily seasonably cheerefully to our power yea and if neede be beyond it And to spurre vs hereunto besides this example of Iesus Christ wee haue 1. the commandement of God charging vs not to forget to doe good and distribute with which sacrifices he professeth himselfe to be wel pleased whose children if we would be we must let the streames of our fountaine also runne to the refreshing and releeuing of others as he beeing the fountaine of all good causeth his sunne to shine and raine to fall vpon the good and the bad Secondly we are euerie way fitted to doe good hauing 1. callings wherein to abide to the good of others as well as our selues 2. our liues further leased and lengthned vnto vs that in them we should glorifie God in making our election sure and furthering our owne reckoning by doing good vnto others 3. a most pretious time of libertie peace plenty and prosperitie that vnlesse we bind our owne hands we cannot but be doing good vnto all especially the houshold of faith 4. fit obiects of doing good are neuer wanting vnto vs. For 1. the poore we haue alwaies with vs the ministers of Iesus Christ and other his members that stand in neede of vs and many of Gods deare ones are oppressed and distressed that we might neuer be vnmindfull of the afflictions of Ioseph 2. We haue with vs store of good men who haue most right to our goodnes the sonnes of God the members of Christ the temples of the holy
of God casting out the strong man not onely out of his but of our possessions that he might take vs vp for his owne vse spoyling him of his kingdome and weapons for vs yea and in vs. And hence as out of a well of consolation we shall drawe this comfort to our selues that looke as the gates of hel could not preuaile against him our head no more shall they euer bee able to preuaile against vs his members although they neuer so fiercely and forcibly assayle vs. And if spirituall enmities shall not be able to cut vs short of our saluation much lesse shall temporall dangers for by vertue of this resurrection also euen in the most troublesome deepes when the waues of sorrowes ouertake one another and goe ouer our soules when with Ionas we are readie to say we are cast from the face of the Lord euen then wee haue hope to rise out of such euills and because our head is aboue in short time comfortably to swimme out Adde hereunto that death it selfe nor the graue shall stand betweene vs and home for this rising of Christ is both the cause and confirmation that we shall rise againe If the head be risen so shal also the members if Christ the first fruits of them that sleepe be raised so shall also the whole bulke and bodie of beleeuers if we beleeue that Christ is risen from the dead euen so them which sleepe in Iesus will God bring with him and if the same spirit which raised Iesus from the dead dwell in vs then he that raised Christ from the dead shall also quicken our mortal bodies for Christ hath not redeemed the soule alone from death but the body also els had this second Adam bin inferiour to the first if not able to saue by his rising al that which was lost by the fall of the former Oh how would this meditation well digested sweeten the remembrance of death and the graue when a Christian shall consider that looke how it was with Christ when his soule and bodie were separated yet both of them were vnited to the dietie which brought them together againe euen so I am taught by the Scriptures that when my soule and bodie shall be separated yet shall neither of them be sundred from Christ my head but he will reunite them like louing friends that they may participate in his own glory How would this meditation bring the soule not only to be content but to desire to be dissolued be with Christ accounting that the best of all The third benefit befalling vs by the resurrection of Christ is that because Christ is risen we know it shall not only goe well with vs but with all the Church of God the prosperitie of which so many as would prosper must reioyce in for hence it is that Christ calleth a church out of the world which after a sort riseth euen out of his owne graue hence is it that beeing ascended on high hee gaue gifts to men for the gathering and preseruing of his Church hence is it that the church shall alwaies haue the light of the Gospel Pastors Teachers and the Ministrie till we all meete to a perfect man hence is it that this Church shall be defended from Wolues and Tyrants seeing none is stronger then hee nor able to plucke any of his sheepe out of his hands Let the Church be pressed it shall neuer be oppressed Let the Kings of the earth band themselues and forces against it the Lord hath set his Sonne vpon his holy mountaine and hee shall crush them like a potters vessel Let Heretikes and Antechrist send armies of Locusts Iesuites and seducing vagrants to wast the Church and bereaue it of the truth and light leading to life they shall only seduce such as whose names are not written in the booke of life and of the Lamb for seeing Christ is risen so long as â—e who can die no more liueth hee will preserue his darling hee will send out the starres that are in his right hand for her releefe who like Dauids worthies shall break through the hosts of the enemie and bring the pure waters of the well of life as we are for euer thankfully to acknowledge in those worthy restorers of our religion Lastly let floods of persecution rise and swell so as this doue of Christ cannot find rest for the sole of her foot one meanes or other Christ will vse for her helpe for hee will either send her into the wildernesse or the earth shall helpe the woman and drinke in the waters that they shall not hurt her or hee will prouide for her one of the chambers of his prouidence as hee did for Ioash against the rage of Athaliah wherein shee shall be safe till the storme be blowne ouer These are the principall benefits procured vs by Christs resurrection which belong not vnto all but only to such as are risen with him Quest. How shall wee know that we are risen with Christ that they may assuredly belong vnto vs Answ. The Apostle setteth himselfe to resolue this question Coloss. 3.1 where he maketh the seeking of things aboue where Christ is an infallible marke of our rising with him for as when Christ was risen he minded not things below any more but all his course was a preparation to his ascention to which all things tended so now if thou be risen with him heauen will be in thine eye and thine affections are ascended thither where Christ is if Christ were on earth thou mightest fix thy soule and senses here on earth and yet be a Christian but seeing he who is thy head is in heauen thou that art a member of him must be there also And as Christ while he continued vpon earth after his resurrection liued a kind of supernaturall and heauenly life so if thou be risen with him thou liuest not the life of nature but hast begunne the life of grace and an heauenly conuersation Quest. But how shall I know whether I liue by this heauenly life or no Answ. There be two speciall notes to discerne this truth by the former is the dissimilitude and opposition which it hath with the life of sinnefull naturall men vpon earth the latter is the similitude and agreement it hath with the life of Saints and glorified men in heauen Concerning the former the naturall man will follow and pursue things which tend to a sensuall and naturall life he will beate his braines for gold and siluer meate and cloath goods and lands for himselfe and his as for heauen he will haue nothing to doe there till he be dead and for the way thither he careth not to know it till he be dying at the soonest But the spirituall man he coueteth after spirituall things the power of Christs spirit where it is present will lift vp his heart be it neuer so heauie to seeke the kingdome and the righteousnesse of it and he seeketh after the wisedome
of God as for gold and treasures he accounteth of the graces of faith loue hope humilitie and the feare of the Lord aboue all pearles and precious things he prouideth for himselfe and his the food that perisheth not and thinketh himselfe warmely and comely arraied when he hath put on the Lord Iesus Christ as knowing that onely the garment of this righteousnesse can fence him from all the iniurie of wind and weather The naturall man doth not more seriously listen after great purchases of land and fields as he doth cast with himselfe to purchase the pearle hid in the field for which he will sell himselfe as we say into his shirt nay and further his owne selfe libertie life and if he had any thing dearer then that As for the things of this life if he haue them not he wanteth not his portion If he haue them his care is that they haue not him or become his portion If riches increase hee setteth not his heart vpon them If they decrease his heart faileth not with them In abundance hee carrieth himselfe warily and weanedly In want cheerefully and contentedly The things he hath hee vseth as not vsing them the things he hath not he knoweth he hath no good vse of them or else hee should haue them And thus as the naturall man bestirreth himselfe and all his motion tendeth to the bettring of his outward estate at home so contrarily doth an heauenly minded man accounting himselfe from home while hee is heare in the bodie bend his cheife care to settle his estate at home in heauen and all his trading and conuerse in this straunge country tendeth to the enriching of him in his owne country Further if we looke to the naturall mans course in the matter of his religion we shall see as great difference betweene them For it is cleare that whereas matters of religion are a burthen to the one they are the ioy of the other The one as heauie to pray to heare to read and meditate on the word and of his owne estate as a beare to the stake if law or shame or some such by-respect mooued him not it were all one to him to be on his horse backe as in the Church the other would account his life tedious were it not for these meetings of God and his people in the assemblies and those sweet refreshments they bring backe from thence The one if hee pray sometimes in publicke he maketh little conscience of priuate prayer in his family and so of other priuate duties to which God and a good conscience would bind him as strait as to the former The other walketh wisely and religiously in the midst of his house and preserueth the worship of God at home and maketh his house a little Church and house of God The one maketh little or no conscience of such sinnes as either in comparison of other or in his owne corrupt conceit are smaller sinnes such as are inferior oathes idlenesse gaming sinnes of omission idle words or hurtfull vncleane or wandring thoughts words hee thinketh to be but wind if he meane no hurt and if he meane hurt but doe none thoughts are free As for the sinnes of the time hee will not be so vndiscreete as to swimme against the streame he is here violently carried without resistance into a gulfe of knowne euills and all is well he doth but as others doe and it were worse for him if he did not the other maketh conscience of all sinne lesser sinnes and secret sinnes hee can hate all euen those which hee cannot auoid he hateth the euill that himselfe doth and willingly will not displease God though all men be therefore offended with him To conclude this point the one seeketh to approoue himselfe vnto man the other to approoue his heart to God because hee knoweth hee made it and knoweth what is in it And this shal serue for a tast of the opposite disposition betweene naturall and spirituall life The second note to discerne this heauenly life by is the similitude or agreement which it hath with the life of the Saints in heauen For the life of the Saints in heauen must be a counterpaine of the beleeuers vpon earth to which they must be daily framed in sundry regards 1. In respect of the things they are called from 2. In respect of the things they are called vnto 1. The Saints in heauen are called from three things 1. the world it selfe 2. the corruptions that are in the world through lust 3. The companie of the wicked of the world Euen so must beleeuers in the world in their degree and measure carrie themselues as those that are chosen out of the world and such as are bought from the earth medling no more with earthly things then needs must enioying them so as they ioy no more in them then in things which are not their owne but borrowed only for a time vsing them so as they abuse them not because they are to be counteable for them abiding in their earthly businesse and callings so as they be neuer earthly minded in one word so desiring pursuing hauing holding and parting from the profits of this life as those to whom God hath shewed better things then any below yea and esteeming of their present life it selfe so indifferently as that they can account the day of their death better then the day wherein they were borne 2. As the Saints in heauen beeing deliuered out of the prison of the bodie haue all the bolts and chaines of their corruption struck off so the godly who haue their parts in the first resurrection haue after a sort changed their liues and put on a diuine nature they haue bid farewell to the follies of their former times yea renounce and as farre as frailty will permit loath their sinnes saying vnto them as Ephraim to his reiected Idols get you hence what haue I to doe with you they that were of the Synagogue of Satan are now in the Temple with true beleeuers Thus is it said of the 144000. that were bought from the earth that they were not defiled with women but were virgins that is sanctified in part and washed from their filthinesse and will haue no more fellowship in the vnfruitfull workes of darknesse wherein sometimes they were cheife actors 3. The Saints in heauen neuer ioyne with the wicked of the world any more that beeing verefied which Moses spake to the Isralites concerning the Egyptians The enemies whom your eyes haue seene this day you shall neuer see more euen so the faithfull hate the companie of the wicked with whom they can neither doe good nor take any whereas before their calling they were mixt with them and ran with them to the same riot of excesse Now their fellowship is dissolued they are no more companions with them the light of the one admitteth no communion with the others darknes and that they are often forced to dwell in Mesech with them it
rather had good assurance of this which is present and in stead of wishing and wayting tremble at the mention of Christ his comming againe Yet most of these men professors of Christ all of them baptized into his name and all of them will be reputed as good Christians as the best But all this forenamed course hath no sauour or rellish of heauen all that take it vp minde nothing but earthly things and the end of it without timely repentance will be damnation The fourth generall point is the time of Chists resurrection set downe in the text to be the third day To vnderstand which we must knowe that Christ lay not in the graue three whole naturall dayes each of them standing of 24. houres for then he should haue laine 72. houres and haue risen also on the fourth day whereas he lay not in the graue aboue 39. houres and rise on the third But the Scripture vseth a grace or forme of speach whereby two parts of dayes are called by the whole and three dayes put for the time which passed in three seuerall dayes euery day hauing his night belonging vnto him The first day of the three saith Augustine is to be reckoned by his latter part in which Christ was dead and buried not passing three houres of the foure and twentie yet so as both the night before when the Iewes day begunne and the most of that day was spent in taking examining whipping misusing condemning and executing him The second day is to be accounted wholly and perfect from the euening of the day before the passeouer to the euening of the Saboath following standing of full 24. houres The third day is to be accounted from the former part of it beginning at the euening of the Iewish Saboath for Christ lay all night neere twelue houres in the graue and rose in the morning betime about the midst of that naturall day standing of 24. houres And thus is Christ truly said to haue risen the third day Now that Christ should rise the third day and no sooner nor later these reasons shew 1. Hee must rise the third day according to the Scriptures For they had foretold this to be the particular time Hos. 6.2 After two daies hee will reuiue vs and in the third day hee will raise vs vp namely in his owne person for we also were raised with him as we haue seene The Scriptures had also further figured this distinct time in the type of Ionas who hauing laid three daies and three nights in the bellie of the whale was the third day cast on the drie land as our Sauiour himselfe while hee was yet aliue expounded of himselfe Math. 12.40 As Ionas was in the bellie of the whale three daies and three nights so shall the Sonne of man be three daies and three nights in the heart of the earth 2. It pleased him not to rise sooner hee would not presently come downe from the crosse nor reuiue himselfe before hee was buried nor rise presently after hee was laid downe as hee easily could because he would manifest that hee was truly dead as also because hee would lead his Church into some suspense therefore he rose not till the case seemed desperate Luk. 24.21 We trusted that it had beene hee that should haue deliuered Israel and as touching all these things this is the third day that they were done Again hee would no longer deferre his rising 1. least he should vtterly haue endangered the faith of the Disciples which in that short time was sore shaken as not only the former example but the heauinesse of the Disciples themselues to beleeue the newes of it and the wilfulnesse of Thomas plainely bewrayeth 2. Because vpon this euent and keeping touch in this very circumstance of time he had laid all the credit of his person ministerie doctrine miracles life and death For when they come to aske him a signe to prooue himselfe the Messiah he referreth them to this euent after his death that when they had destroied the Temple of his bodie if hee did raise it either after or before the third day or did not on that day raise it they should neuer take him for the Messiah And of this verie circumstance Angels and men had taken notice from his owne mouth Luk. 24.7 when the women came to the sepulchre to seeke Christ after he was newly risen the Angels told them hee was risen he was not there and further wisheth them to remember what he had said to them while he was with them that the third day hee must rise againe nay not only his freinds but his verie enemies had got this by the end and therefore came to Pilat saying sir we remember that this deceiuer said that hee would rise the third day let vs take such order that the last error become not worse then the first 3. The blessed bodie of Christ was not to enter into the least or lowest degree of corruption and therefore hee would lie no longer in the house of corruption Quest. But how could his bodie be preserued so long seeing Lazarus his bodie and our bodies in that time enter into many degrees of it Answ. Christ was indeed balmed and sweetned with odours but all this could not haue preserued him if his soule and bodie had not now beene freed from sinne the mother of corruption Obiect But hee had sinne imputed vnto him Answ. Yea but hee had ouercome all that and slaine it on the crosse for had he not destroied it himselfe had beene destroied by it and subdued for euer vnder the corruption of it In all which regards that is verefied which himselfe beeing risen affirmed Luk. 24.46 Thus it is written and thus it behooueth Christ to suffer and to rise againe from the dead the third day Other things the Euangelists obserue in this circumstance as that it was the first day of the week that is the first day wherein he had created the heauens and the earth and wherein he would create now a new heauen and a new earth and as before he had set vp a meruailous frame of the world but since exceedingly shaken and defaced by sinne he would now restore the world againe and repaire the ruins of it by abolishing sinne as formerly he had filled heauen and earth with the glorie of his power in creation so would he now fill them with the glorie of his power in redemption which is a second creation Hence is it that that day is now conuerted into the Christian Sabbath and called the Lords day or if you wil Sunday but not as the heathen in honour of the sun but as Christians in honour of the the Sunne of righteousnesse Againe the Gospel noteth that this our glorious Sunne rose about sunne rising earely in the morning or a little before it Matth. 28.1 To shewe vnto vs 1. the power of his Godhead who could while his bodie was dead performe the promise which he had
is hee that commeth in the name of the Lord. As if hee had said from henceforth namely after you haue crucified mee yee shall not see mee till the end of the world when I shall come againe which comming some few of you namely that are elect shall gratulate vnto mee and say blessed is hee which commeth in the name of the Lord. And perhappes as some interpret it all you who now reiect mee as a vile person wil then but too late and to no profit of your owne either by force or in imitation of the godly acknowledge mee the blessed that commeth in the name of the Lord and to this also maketh that Math. 26.64 where giuing a reason of his confession to Pilat that he was the Christ the Sonne of God hee telleth them that they shall hereafter see the Sonne of man but not before hee be sitting at the right hand of the power of God and comming in the cloudes of heauen 6. It appeareth that many more of the Iewes were more convinced in their consciences and pricked in their hearts for crucifying the Lord of glorie by the preaching and ministerie of the Apostles then they would haue beene by the sight of Christ himselfe In the second fourth fifth and seauenth Chapters of the Acts it euidently appeareth how by the Apostles direct dealing against their sinnes many thousands were conuerted at some one sermons and how many were daitly added vnto the Church whose faith was farre more sound in that they attained the blessing which Christ pronounced vpon those that beleeued and yet had not seene All which teacheth vs that in matter of diuinitie we must alwaies subscribe to Gods wisedome shutting vp our owne eyes If wee haue a word to beleeue any thing or to doe any thing although our reason bee vtterly against it though custome though example yet must we followe our direction esteeming the word as our pillar of the cloud by day and our pillar of fire by night to guide all our motions while we are wandring in the wildernesse of this world and euen till we attaine the rest which is prepared for the people of God But vnto the witnesses chosen before of God We reade of many and sundrie sorts of witnesses of Christ his resurrection and therefore it is worth inquirie which of them are here to be vnderstood 1. There was a diuine witnes of the Angels Luk. 24.6 Why seeke yee the liuing among the dead he is not here but is risen Secondly there was a reall witnesse of the Saints that rose againe with him and appeared to many to the ende that they might testifie of his resurrection which wee doubt not but they did both by their appearing and by word of mouth also Thirdly there was a forced testimonie of the souldiers Matth. 28.11 They came into the citie and told all things that were done whos 's first report was a maine proofe of the truth of the thing howsoeuer after they were hired to turne their tongues Fourthly there was the witnesse of the disciples and followers of Christ and this was either priuate or publike The priuate witnesse was of many priuate Christians not onely men but women also who followed Christ who also were by Christ vouchsafed to be the first preachers of it euen vnto the Apostles themselues as we read of Marie Magdalen Marie the mother of Ioses Salome Ioanna and diuerse others Such was the tesâ—â—monie of the two disciples who went betweene Ierusalem and Emaus to whom Christ made himselfe knowne the verie day of his resurrection and yet were no Apostles Thus were many other priuate Christians vndoubted witnesses of the resurrection who no doubt sawe and heard him in many of his apparitions as well as the Apostles themselues in so much as Paul saith that hee was seene of more then fiue hundreth brethren at once But the text is not meant of any of these sorts but restraineth it selfe to the publicke witnesses euen the twelue Apostles who were to carrie the tydings of this with the other Articles of Christian faith throughout the whole world For 1. these witnesses are said to be chosen of God which word is borrowed from the elections of men who were set apart to their seuerall offices by laâ—ing on of mens hands vpon them euen so God laid his hands on these that is Christ immediately by his owne voice called these to be witnesses vnto him which was one of the priuiledges of the Apostles 2. The Apostle in the words expresseth himselfe by limiting them to themselues to vs namely Apostles who eate and drunke with him not only who before his death liued as it were at bed and board with him but after he rose from the dead that wee might not be deceiued in our witnesse of him 3. To vs whom he commanded to preach and testifie namely to the whole world these things together with his comming againe to iudgement Now for the further clearing of this publike witnesse of the Apostles wee will consider three things 1. That these twelue were appointed by Christ himselfe to this witnesse which the Apostle Peter plainly concludeth Act. 1.22 where speaking of one to be elected into Iudas his roome he saith he must be chosen of one of them which haue companied with vs all the time that the Lord Iesus was conversant among vs beginning at the baptisme of Iohn vnto the day that he was taken vp implying that whosoeuer was not thus qualified he was not fit to be made such a publike witnesse with them of his resurrection because to the making of an Apostle was necessarie either an ordinarie conuerse with Christ vpon earth or els an extraordinarie sight of him in heauen by which latter Paul who made an honourable accesse to that number proued himselfe an Apostle The second thing is how they were furnished to this witnesses and this was sundrie wayes 1. by their senses they ate and drunke with him that is were in a familiar sort conuersant with him after he rose againe 2. by word of mouth he gaue them charge and commandement to doe it of both which we are to speake in the text 3. by a Sacrament or signe of breathing vpon them he confirmed them to their vocation saying as my father sent me so I send you 4. by adding thereunto the thing signified for he opened their vnderstandings and made them able to conceiue the Scriptures and vnfold all the mysteries therein so farre as was behoouefull for the Church 5. by bestowing sundrie other great gifts vpon them sending the holy Ghost vpon them in the likenesse of fiery tongues whereby they receiued the gift of toÌ„gues the gift of miracles of casting out Deuills of healing the sicke by imposition of hands of preseruing from poyson and deadly things of the apostolicall rodde whereby death it selfe was at the command of their word either to take place as in Ananias and Saphira both strucke dead with the word of
if we search further into the Scriptures we shall not want store of reasons to the same purpose As 1. according to the increase of faith is the increase of all graces as a man beleeueth so he loueth prayeth and obeyeth and so is loued heard and recompensed and no meruaile seeing not only the measure of graces here but of glorie hereafter is according to the measure of faith as appeareth in the parable of the talents 2. As a child once borne groweth daily vnto the talenesse of it so those that haue beene borne vnto God haue euer encreased except in temptation and desertion in faith and godlinesse and so drew daily nearer their saluation then when they first beleeued so must we walke from faith to faith from strength to strength of weake becomming strong not standing in the infancie or childhood but growing vp to our full age and old age in Iesus Christ. 3. It is true that a graine of true faith is very powerfull and preuailing but the strength of faith can doe much more and therefore the full sayles wherewith Abraham was carried to the promise are set before vs Rom. 4.5 Againe euery measure of faith if true is acceptable to God and maketh vs so because Christ is laid hold on vnto life but the greater measure is much more a smoking flax shall not be quenched that is the least sparkle of true faith shall not be despised but a flame of faith is of great bewtie and brightnesse If a poore man wrastle haltingly with Iacob he shall preuaile and get a blessing to carrie away but if a man stand stoutly with the Centurion and Syrophaenicean Christ himselfe will be foyled after a sort hee will admire it and professe hee found not so great faith in Israel and according to this great faith shall it be to this partie Seeing therefore the Lord hath still afforded the Ministry and word of faith let this be thy cheife aime to find the worke of it vpon thy faith and content not thy selfe that Christ may say to thee Oh thou of little faith but rise vp in the degrees of it that hee may say as of that woman O man great is thy faith this will beare thee vp in the waues of temptation and affliction no blast or billow shall sinke thee not all the gates of hell shall preuaile against thee But alas how is this principall ende of the ministerie neglected of the most and many come to heare a sermon and that is all some rather to see a sermon or be seene at it then to heare it some to knowe more then they did some to reforme something as Herod who heard Iohn gladly and did many things but fewe to learne to become beleeuers which till they haue done all morall precepts vrged vpon them are but lost because the inside is not yet cleane and fewest of all doe liue by their faith in the Sonne of God for of all sinnes that the spirit shall rebuke the world of this is the cheife that they beleeue not in him Thus much of this worthy doctrine concerning faith which is the scope of all the Prophets and Apostles The third point in the verse is the fruit of faith namely that all that beleeue in his name should receiue remission of sinnes Where for the meaning must be knowne 1. what is Remission of sinnes 2. what it is to receiue it 3. the persons receiuing it namely those that beleeue in the name of Christ euen all they and none but they First Remission of sinnes is a grace of God whereby for the merit of Christ he accounteth the sinnes of beleeuers as no sinnes and acquitteth them from the guilt and punishment of them all Where I say it is a grace or fauour of God this remission of sinne is distinguished from all other for man hath also from God power and commandement to remit sinnes and that either publikely or priuately The former when the minister by authoritie from God remitteth the sinnes of beleeuers and repentant sinners by publishing the grace of the Gospell and applying it vnto such And such as are thus ministerially loosed in earth are loosed also in heauen The latter is of euerie priuate man who hath also receiued a commandement of God to forgiue the sinnes and offences which his brother hath committed against him not that any man can properly forgiue the sinne of his brother so farre as it is a breach of Gods commandement but as it is wrong and iniurie against himselfe and euen this priuate remission of a mans brother if repenting confessing and asking pardon is ratified and confirmed in heauen also but if they seeke not forgiuenesse at vs we must still not onely our selues forgiue but seeke it for them of God saying Father forgiue them yea and forgiue vs as wee forgiue them But this remission of sinnes is proper vnto God to whome it belongeth to say I will forgiue 1. Because it is he against whom all sinne is committed Psal. 51. Against thee against thee haue I sinned and who can forgiue the debt but the creditor If any man shall offer to forgiue another mans debt what doth he but deceiue the debter who thinketh him selfe free from that which lyeth as heauie vpon him as before as also abuse and wrong the creditor whose right without his knowledge he hath enchroached vpon 2. The Lord challengeth it as his prerogatiue proclaiming himselfe The Lord the Lord strong mercifull gratious slowe to anger abundant in goodnesse and truth reseruing mercie for thousands forgiuing iniquitie and transgression and sinne and Isay 43.25 I euen I am hee that putteth away thine iniquitie for myne owne sake and will not remember thy sinnes 3. Our Sauiour in his prayer taught vs to begge the forgiuenes of our debts onely from our father which is in heauen 4. The Church of God hath euer ascribed vnto the Lord alone this honour of mercie which is a part of his glorie which he will not impart to any other Micah 7.18 Who is a God like vnto thee that taketh away iniquitie passeth by the transgression of the remnant of his heritage he retaineth not his wrath fer euer because mercie pleaseth him Psal. 130. vlt. Hee will redeeme Israel from all his iniquities 5. The verie Iewes themselues accounted it an high blasphemie for any man to take vpon him to remit sinnes Luk. 5.21 Who is this that speaketh blasphemies who can forgiue sinnes but God onely Whence it plainely appeareth that the Pope or any other of his shauelings whilst they challenge though a subordinate power properly to forgiue sinnes and do not content themselues with the ministeriall publishing in the name and authoritie of God alone and pronouncing forgiuenesse to all repentant sinners become open blasphemers against God and not without an high wickednesse set themselues in the roome of God 2. I say in the description that the Lord doth account the sinnes of his elect as no sinnes and that for
necessarie obedience so to do 4. doubting is forbidden and therefore no vertue but a vice Math. 14. O thou of little faith why doubtest thou Obiect But experience teacheth that euery man is full of doubting and therefore no faithfull man can beleeue it Answ. The consequent is false seeing this doubting exerciseth but destroyeth not faith and that they goe together not only the speach of our Sauiour formerly alledged but the prayer of the father of the child prooueth Lord I beleeue helpe my vnbeleefe as also the two natures of which euerie Christian consisteth flesh and spirit which are in continuall combate Obiect But no man can knowe Gods minde and so cannot be assured Answ. By his minde is there meant his secret will but his minde revealed wee may and must a part of which is that whosouer beleeueth in his name shall receiue remission of sinnes which generall promise while we specially apply to our selues the spirit begetteth this assurance Obiect But we are commanded stil to feare Blessed is he that feareth alwayes Ans. We must not feare the mercie of God concerning saluation but carrie a reuerent feare in regard of Gods iudgements 2. we are to feare in regard of our selues and sinnes by which we deserue the iudgements of God as well as others but this is not contrarie to the assurance of forgiuenesse of sinnes for mercie is with thee that thou maist be feared which the holy Prophet would neuer haue said if feare could not stand with assurance of mercie 3. such a feare is commanded as may shake our securitie but not to driue away the boldnesse of faith a feare of falling into sinne not of falling away from grace a feare least we offend a mercifull God but not least he take away his mercie from vs. A second let is the want of iudgement to discerne aright of the best things and of resolution to purchase or practise that which a truely enformed iudgement concludeth to bee the best This was the sinne taxed in Martha who sawe not the greatest good neere her as Mary did And the world is full of Marthaes who willingly hurried with many earthly distractions vtterly neglect the one thing necessarie namely their reconciliation with God and the things which serue to vphold and maintaine the Christian life whereby Christ should liue in them and they in him What else is it that maketh men runne ouer sea and land to prouide for the bodie and bodily life and in the meane time cast off all the care and meanes of the knowledge of God and conscience of their waies but that they see no profit in seruing God they tast a little sweetnesse of the creature but not of the creator himselfe a small peice of earth hath more sauour to them then the God of heauen This is it that causeth men to walke painfully all the weeke in their personall and particular calling but all the weeke and sabbath too neglect the generall calling of a Christian whereas had they any iudgement in the things of God reason would teach them that the particular must yeelde to the generall as the inferiour giue place to the superiour Yea this is it which strongly forceth men to choose the profits and pleasures of this life which altogether crosse and hinder this cheife principall care of gaining the fauour of God because they doe not follow the rules of wisedome which esteemeth of things according to their degree and measure of goodnesse and not aboue Which if men would giue themselues to bee ruled by they would with the Saints of God in this comparison account but meanely of the things in the highest account with earthly minded men The Apostle Paul comparing his gaine of Christ with the gaine of the world he esteemed this as losse yea as dung which indeede is the right estimate of it in this comparison Holy Dauid would rather be a door-keeper where Gods face may shine vpon him then enioy the honours and pleasures of the world in the pallaces of Princes without it Salomon himselfe the wisest and welthiest of all men after good triall pronounced of all earthly indowments abstracted from the feare and fauour of God that they were vanitie and vexation of spirit and determineth this to be the summe of all to feare God and keepe his commandements Thus are the wise mans eyes in his head and his heart is at his right hand both for deliberating executing of things most necessarie to be done whereas the heart of the foole is at his left hand he doth all as it were with a left hand for want of this iudgement A third and maine lette are friuolous and fleshly conceits which dead and quench any such motions as otherwise might prouoke men to this care of remission of sinnes As 1. what neede I be so foolish and precise I haue liued well hitherto without all this adoe if God loued me not he would neuer haue blessed mee as hee hath done Ans. But looke to thy selfe who thus reasonest It is not inough to say God loueth mee but to haue sure euidence of it yea surer euidences then any thou yet speakest of I meane common and outward blessings which like the sunne or the raine are generally disposed to the good and bad and by which no man can know loue or hatred Againe Gods loue goeth with election iustification sanctification effectuall calling faith loue hope patience repentance mortification Examine thy selfe by these notes for if God loue thee as his child thou louest him and keepest his commandements thou louest not sinne but hatest it euen thy dearest sinnes and preseruest a care to please him in all things Ioh. 14.23 If any man loue mee hee will keepe my word and my Father will loue him and we will come vnto him 2. Whereas they say that others which nourish this care are as much crossed as any other and therefore they see no reason that they should make their life so vncomfortable to no purpose let them know that all the crosses Gods children whose care is to make vp their peace with God are exercised with 1. proceed from the loue of God and not from hatred 2. they are trialls of graces not punishments of sinnes 3. their end is not reiection from God but through their purging and amendment to draw them nearer vnto God 4. By this reason Christ and his Apostles might haue beene refused and all the Saints of God who through many afflictions are passed into heauen 5. The way to auoid crosses and punishments is to intend this one care of getting sinne remitted And 6. if the way to heauen be so strawed with crosses what is the way to hell If the righteous scarcely be saued where shall the wicked and sinner appeare 3. Whereas they obiect further against this care that men of good note and perhappes Preachers too account it but fantasticall and more then needs and only a few and those despised ones in the
not to sweare is the next way for a man not to bee trusted and except a man be as blacke and deformed as either the deuill is or can make him by drinking swearing gaming sabbath-breaking and casting off all care of ciuill honestie as well as godlines he may sit alone well enough he hath a great many neighbours that care but a little for his companie What can make it more euidently appeare that numbers there are in this age who neuer knewe and without Gods infinite mercie in their timely conuersion are neuer like to knowe what the blessednesse of remission of sinne meaneth neither in others nor yet in themselues Vse 2. Let no man be discouraged in the pure wayes of God but walke on without wearinesse or faintnesse seeing that whatsoeuer the blinde world may deeme to the contrarie thou who art a beleeuer in the name of Christ hast blessednesse betweene thy hands for thy sinnes are remitted thou must goe in peace And this happinesse by the grace wherein thou standest is surer then that of nature which Adam had in his innocencie that was lost because it was in his owne keeping this is seated in the vnchangeable fauour of God by whose mightie power thou shalt be preserued to the full fruition of it Get faith in thy heart and thou shalt clearely behold thy happinesse if all the world should set it selfe to make thee miserable Get faith into thy soule and thou shalt thinke him only happie whom God so esteemeth although it be the miserie of the world to place happinesse only in miserie Get assurance of faith to claspe the sure promise and word of God and thou shalt possesse in miserie felicitie in sorrow ioy in trouble peace in nothing all things and in death it selfe life eternall FINIS A SHORT ALPHABETICALL TABLE TO LEAD THE Reader more easily into the cheife things contained in this Exposition A Basement of Christ is the Christians advancement 145 A bundle of Popish blasphemies 333 Account must be giuen to God of all things done by vs and receiued of vs. 269 Administration of Iudgement laid vpon the Sonne for sundrie reasons 253 Afflictions though lingring no signe of Gods hatred 203 Agreement of the life of the Saints vpon earth with the life of the Saints in heauen 187 All diligence must be giuen to make our pardon of sinne sure vnto ourselues 359 Anointing of three sorts of persons what it signified 73 Antiquitie of the Gospel and of our religon 48 Apostles peculiar witnesses of Christ and why 217 A proofe by induction that all the Prophets beare witnesse vnto Christ. 288 Attendants and companions of faith 4. 309 A strong motiue to hold on in weldoing 365 B BAptisme often put for doctrine 60 Beleeuers are fellow seruants vnder one Lord. 58 Beleeuers may know they haue faith by fowre marks 306 Beleeuers may and must knowe the pardon of their owne sinnes 345 Benefits flowing from remission of sinne 4. 339 Better to goe to heauen alone then to hell with companie 351 C CAre of Christians must bee to suffer as Christians 135 Care must be had of our receits and expences because we must bee counteable for them 273 Chiefe dutie of euerie Christian whilest he is in this world 337 Children of God delayed often but not denyed in their suits 200 Christ acknowledged our Lord by 4. practises 54 Christ alreadie come prooued 70 Christ his life not monasticall 93 Christ preached to the Israelites two wayes 43 Christ first preached to the children of Israel for 3. reasons 44 Christ Lord of all two wayes 50 Christ both a Lord and a seruant how 51 Christ is not a Iesus but to whom he is a Lord. 53 Christ no sooner receiued gifts and calling but did good with them for our example 81 Christ seasonably preached after Iohns baptisme that is Iohns doctrine of repentance 65 Christ proued the onely Messiah because he was Iesus of Nazareth 69 Christ his dietie prooued by his glorious resurrection 158 Christ by dying offereth and by rising applyeth his one onely sacrifice 162 Christ went about doing good two wayes 82 Christ sent of his Father and came not before he was sent 70 Christ his righteousnesse notably witnessed 127 Christ his two natures liuely set out 128 Christ reputed an arch-traytor in his life and death 137 Christ submitted to the lowest estate of death reasons 5. 151 Christ the Lambe slaine from the beginning how 163 Christ hath powerfully trodden Satan vnder his feete and vnder our feete how 114 Christ rose early in the morning and what we learne thence 198 Christ in respect of himselfe neeedeth not any witnesses and yet he vseth them 218 Christ must be the matter of all our preaching 247 Christians must partake of Christs annointing 77 Christiās must become Kings priests and Prophets 78 c. Christians must imitate Christ in doing good 95 Chosen witnesses of Christ who 214 Comfort of the godly who meet with strange entertainement in the world wher they are strangers 32 Comfort that Christ is stronger then all 124 Common Protestant beleeueth not the Article of free remission of sinnes 358 Communication in sinne sundrie waies but all to be auoided 132 Companions of remission of sinnes 353 Consent of the Church to any doctrine to be required and receiued with fiue seuerall cautions 291 Conditions of reconciliation two 178 Consideration of the last iudgement a ground of the godlies patience 265 Consolations from Christs resurrection 180 Consolation of Gods children that their Sauiour shall be their iudge 255 Consolation issuing from pardon of sinne 244 Crosse of Christ an honourable chariot of our triumph 143 Crosses some more smart and durable why 204 D DAnger of sinne 338 Dauids sinne and punishment both forgiuen though the child must die 330 Death of Christ after a speciall manner infamous 138 Death of Christ hath more power in it then all the liues of men and Angels 142 Death of Christ a destroier of death and all destroyers 164 Death though it remaine after sinne is pardoned both the fault and punishment is notwithstanding remooued 333 Degrees of blessednesse 36◠Devill not cast out but by Christs power 115 Differences betweene Christian and worldly peace 40 Differences betweene Christs annointing and all other 73 Difference betweene Christs miracles and miracles of the Prophets and Apostles 87 Difference betweene the miracles of the Prophets and Apostles those wonders wrought by Satan in three things 89 Difference betweene the life of the naturall and regenerate man in matters both ciuill religious 184 Difference betweene Ciuill and Ecclesiasticall power 222 Difference betweene the kingdome of Christ and Antichrist 223 Diuinitie of Scripture prooued 46 ENemies euen spirituall not only foyled by Christ but made after a sort freindly 175 Essentiall properties of faith 3. 308 Evangelists all large in the Article of Christ his resurrection Why. 155 Euery thing must be esteemed in the measure and degree of the goodnes of it 348
free remission of sinnes 357 Preaching the ordinance of Christ. 231 Preaching of Christ wherein it standeth 248 Priuiledge of a Godly man what it is 31 Promises of God all accomplished in due season 199 Prophetical office of Christ. 83 Publike persons must giue accounts for themselues and others in the iudgement day 268 Q QValities of Christs raised bodie are not diuine properties they beautifie but not deifie it 166 R REasons against seeking to witches 120 Reasons why it was necessarie Christ should rise againe 159 Reasons why God delayeth to answer his children 201 Reasons why Christ must so manifest his resurrection 207 Reasons why the Apostles were specially commanded to teach the doctrine of the last iudgement 250 Reasons to grow vp in the strength of faith 323 Religion what and wherein it standeth 21 Remembrance of iudgement to come a notablemeanes to further godlinesse 251 Remission of sinnes what 325 Remission of sins how receiued 355 Resurrection of Christ not onely remooueth euills but procureth all our good as in 5. instances 177 Right and possession of eternall life issueth from remission of sinnes 340 Righteousnesse of the Iudge and last iudgement described 264 S SAluation assured beleeuers from Christs resurrection 179 Saints in heauen wholly called from three things and the Saints in earth in part from the same 187 Saints in heauen enioy fiue things which the Saints in earth doe also in part 189 Satans Tyrannie ouer the soules of men more fearefull then that he exerciseth ouer their bodies 104 Scriptures ascribe that often to the instruments which belongeth to God the principall efficient why 321 Sermons which plainest teach Christ are the best 249 Sinne set out in the most vgly visage of it 141 Sinnes carried neuer so secretly shall come into a cleare light 272 Sinnes compared to debts 328 Sorcerie of sundrie kindes condemned 117 Spirituall possession very common prooued at large by sundrie instances 107 Strictnesse of the last iudgement laid open 268 Sure grounds that God loueth a man 349 T TEmptations of sundrie sorts foyled by holding the Article of remission of sinnes 342 Tender affection to forgiue our brethren a good signe that God hath forgiuen vs. 356 The tyrannie of Satan ouer those whom hee bodily possesseth discouered fiue waies 101 The touchstone of triall of our words and deedes is the word of God 267 Three actions of faith helping forward the free confession of it 315 Thoughts must be iudged of as well as our workes 271 To beleeue in the name of Christ what 336 Two things especially hinder the care of the last iudgement 277 Truth of faith as much to be laboured for as saluation it selfe 321 V VErtue of Christs death applied two waies 143 Vnbeleeuers damned alreadie how and why 322 Vnregenerate men haue all the mad properties of madde or possessed persons prooued 104 Vse of Christs crucifying at large 140 W Why God suffereth the deuill to possesse the bodies of men in all ages foure reasons 99 Why God suffereth the deuill so to tyrannize abuse and torture them whom hee possesseth reas 4. 102 Why God permitteth a power of curing to them of whom we may not seeke cure 122 Why the wicked preuaile against Christ who had preuailed against the Deuils themselues 127 Why Christ was rather to be hanged on a tree then to die by any other kind of death reas 4. 136 Why Christ must die in Ierusalem the theatre of the world 139 Why Christ would still vaile his glorie after his resurrection 167 Why Christ rose no sooner nor would deferre his rising againe no longer then the third day 195 Why Christ would not shew himselfe to all the people after that hee rose againe 218 Why Christ chose such meane men for his witnesses 221 Why the Apostle inferreth so many testimonies together concerning Christ. 285 Whosoeuer would haue his works and words abide the triall of the last day must trie them before hand 265 Wicked men shall be iudged by him against whom all their villanies haue beene committed 255 Wicked men alreadie iudged fiue waies 259 Wisedome of God in euery thing to be subscribed vnto 213 Witches and all seekers to them condemned 120 Witnesses of Christs resurrection of sundrie sorts 213 Witnesse of the Apostles to be beleeued as infallible 208 Word preached what vse it hath both to the vnconuerted and conuerted 236 Word preached opposed by the deuill and all wicked ones and therefore is from God 239 Working righteousnesse what and wherein 25 The manner of it in foure things 28 Good Reader the faults escaped in printing are some but neither many nor much marring the sence I will therefore referre either the passing by or amending them to thy owne curtesie Zach. 4. Psal. 47.9 Dan. 4.7.17 Exod. 18.21 Rom. 13.3 Iob. 29.8 Psal. 2 Isa. 44.18 Exod. 12. Ioshua 5.7 Iudg 6. Exod. 23.6 Deut. 16.20 Optiâ—a respub quae maximè leges minimè rhetores audiat 2. King 11 12 Gal. 2.9 vers 5. Cyprian Pleonasmus Matth. 5.2 Psal. 37.30 Prou. 31.26 The parts of the sermoÌ„ 3. Observ. 1. A mappe of humane frailtie in the Apostle A patterne of speciall grace in the 〈◊〉 Apostle Iob. 34.19 Why God accepteth not of persons reas Deut. 9.6 Ezeck 16.3 Rom. 9.18 Whosoeuer would be like God must not accept of persons Prou. 24.24 1. Tim. 5.21 Mal. 2.6 Iam. 2.2 1. Cor. 3.4 1. Kin 22.37 Ioh. 7 23.24 Isa. 65.1 Isa. 57.15 Gal. 3.23 1. Cor. 1.26 If outward things could bring vs into acceptance with God we might set our hearts on them Ier. 9.24 We must stand naked in Gods iudgement seeing no outward thing can commend vs to him Gen. 27.26 Iob. 1.8 Luk. 1.6 Feare of God Matth. 10.28 Isa 8 1â— Gen. 33.3 â—rou 14.13 â—ehem 5.15 Prou. 8.13 Quod supâ—a homines est time homines te non terrebunt August Reu. 21.8 Prou. 10.24 Pilatus multis divexatus Calamitatibus sibiipsi manum intulit Euse. lib. 2. cap. 7. Entrop lib. 7. hist. eccles c. 7. Ier. 32. Psal. 128.2.3 Psal. 112.3 To worke righteousnes what it is Eph. 4 24. Iusâ—e agere est age re ex praescripto 〈◊〉 Prou. 1.7 The right manner of working righteousnes in 4. things Deut. 5.19 Prou. 23.17 Prou. 28.24 1. Pet. 1.17 Philip. 3.20 Motiues to the practise of righteousnesse How the person and worke of a beleeuer caÌ„ be accepted of God Comfort the godly in that God is the God of the abiect We must accept theâ— that feare God because God himselfe doth Psal. 16.3 2. King 3.14 Iudg. 3.15 By peace what is meant 1. Peace with God by three things 2. Peace with men 1. others Eph. 2 13.14· 2. With a mans selfe 3 Peace with the creatures Iob. 5.23 Observ. 1. Isa. 57.21 Difference betweene true and false peace 2. Cor. 5.12 Isa. â— Iob. 20.5 Eccles. 6.7 Amos. 8.9 Prou. 14.13 1. Thess. 5.3 The best way to come by peace in the want of it Psal. 84.9 Christ was preached to Israel two