persons 2. in their inward proprieties as to beget to be begotten and proceede and 3. in their seuerall offices one to another as to send and to be sent these three are one in nature and essence one in power will and one in the act of producing all such actions as without themselues any of them is said to performe Secondly although here is no contrarietie yet here is an order in the working or administration of the person to be obserued for the Father as the first efficient in order raiseth Christ as man by the Sonne as a second efficient in order and by the holy Ghost as a third For as it is in all the matter of creation so is it in all the workes of redemption they are ascribed vnto the Father especially not because they agree not vnto the other two persoÌ„s but because he after a peculiar manner worketh them namely by the Son and by the holy Ghost but they not by him but from him and so neither this or any other such place where it is ascribed to the Father to raise his Sonne Iesus must be coÌ„ceiued either as making Christ as the Sonne inferiour in power to his Father or as excluding his owne mightie power in raising himselfe for they shewe onely the order of the persons but make no inequalitie in essence or power or will or working Thirdly where the Sonne is said to be raised of the Father it must not be vnderstood of the person of the Sonne but in respect of his nature assumed that is his humanitie Whence obserue that as the former point shewed that Christ was a true man because he was in the state of the dead whence he was raised so this consideration sheweth him to be a true and glorious God and notably concludeth that which the Apostle aimeth at who would hence prooue him to be Lord of all in that by his owne power he raised himselfe from death and so mightily declared himselfe the Sonne of God and Lord of all blessed for euer This is it which maketh him the fit obiect of our faith and if he had not expressed himselfe as well a true and perfect God as a true entire man we ought not to haue beleeued in him we beleeue not then as the Iewes scoffingly say in a crucified God but in a God raising and exalting to glorie by his owne omnipotent power an assumed humane nature euen then when it lay vnder the curse of all the sins that euer haue or shall be committed by the true members of the Church the which thing no power of man or angel nor any created nature could euer turne hand vnto could euer haue stood vnder and much lesse haue swumme out with conquest and victorie neither indeede had he himselfe if there had remained the least sinne of any of the elect to haue beene accounted for wee neede then no other signe to be giuen vs to prooue his dietie but this signe of Ionas and when the Iewes demanded a signe why he tooke such authority vpon him he gaue them no other but sent them hiâ—her destroy this temple and I will reare it in three dayes Ioh. 2.18.19 c. The third point is the raising it selfe wherein 3. points are to be opened 1. the necessitie of Christs rising 2. the manner 3. the fruit or ends of it First it was necessarie that Christ should rise aâ—gaine in three respects 1. For the accomplishment of things foreappointed and foretold it was from all eternitie decreed and appointed by God and therefore it behoued Christ to rise from the dead the third day Luk. 24.46 and it was impossible that he should be held downe of death Act. 2.24 Againe the Scriptures must necessarily be fulfilled all which beat vpon these two points 1. his sufferings 2. the glorie that should followe And more specially all those predictions and types of his resurrection inforced this neâ—essitie Psal. 16.10 Thou wilt not leaue my soule in graue which our Apostle prooueth cannot be meant of Dauid whose bodie sawe corruption but that Dauid spake concerning him Isa. 53.10 when he shall make his soule an offering for sinne he shall see his seede and prolong his dayes Besides his owne prediction of his resurrection must either be fulfilled or he could not haue beene the onely true Prophet of his Church for himselfe had said that the Iewes should slay him and crucifie him but the third day shall hee rise againe Matth. 20.17 and this the high Priests and Pharisies remembred well when they came to Pilate and said Sir we remember that this deceiuer while he was aliue said within three dayes I will rise command therefore that the sepulchre be made sure c. Adde hereunto that all the predictions of his ascension of his triumph and of the last iudgement depended hereupon Further the types which foreshadowed his resurrection must not be frustrate but answered in the truth of them as that of Izaak bound vpon the wood but yet reserued aliue whome his father receiued from the dead after a sort of Sampson escaping the reuenge and malice of his enimies by carrying away the gates wherein he seemed fast shut of the two goates one slaine for sinne the other a scape goat shadowing Christ both slaine for sinne and yet escaping of the two sparrowes the one killed the other let flie and the most expresse of all that of Ionah which Christ himselfe mentioneth Matth. 12.39 and most properly applyeth to this verie purpose 2. It was necessarie in respect of himselfe whether we consider the excellencie of his person or of his office For his person hee was by nature the eternall Sonne of God the Lord of life and glorie and by no better meanes could hee be discerned to be this true and naturall Sonne of God or the resurrection and life then by raising himselfe from death to life by his most glorious power Hence it was that himselfe a little before his death prayed in these words Father glorifie thy Sonne As for his office as he was set out by his Father to be a perpetuall Mediator betweene God and the Church so was hee to be an euerlasting King of glorie of whose kingdome there must be no ende according to that prophesie of Daniel 7.27 The kingdome of the most high is an euerlasting kingdome And according to the oath of the Lord recorded Psal. 89.36 I haue sworne once by my holinesse that I will not faile Dauid his seede shall endure for euer and his throne as the sunne before mee hee shall be established for euermore as the moone and as a faithfull witnesse in the heauen Selah 2. Hee must be also a Preist for euer after the order not after the order of Leui or Aaron but of Melchisedech without beginning or end of daies and this also the Lord had sworne vnto his sonne and could not repent that hee should be a preist for euer wherein the
it as they are prone enough a case of sorcerie or witchcraft leaue the helpe of him with whome God is and runne to one with whom the deuill is that is the wizzard or witch commonly called the cunning man woman or the wise man and woman Which because it is so common a sinne and so bold as men and women doe not so much as Saul who changed his garments that he might not be knowne I wil by some reasons prooue this conclusion that although a man knewe that a cunning man or woman so called or a wizzard could and would helpe him yet ought he not to seeke or admit of such helpe were his case neuer so desperate 1. Besides expresse places of Scripture against it It is a departure from God to the deuill Isa. 8.19 should not a people inquire at their God from the liuing to the dead 1. Kin. 1.16 Because thou hast sent messengers to inquire of Baalzebub the God of Ekron was it not because there was no God in Israel and indeed the seeking to such is a seruice and homage to Satan which he often and for most part beeing very skilfull in naturall things recompenseth with cure of the disease Hence did the auncient Fathers call this seeking vnto them a renouncing of Christianitie and an apostacie from God 2. All helpe is to be sought of God and in those lawfull meanes which he hath appointed and promised blessing vnto But for words amulets characters which are diabolicall Sacraments or good prayers as they call them of the limbes of the deuill whose warrant haue they or what power but from the deuill for God neuer put any such efficacie either into their nature by creation or by any diuine institution since and therefore their worke is from the deuill on his part by satanicall operation and on the seekers part by satanical faith and illusion Obiect But they vse good meanes of Phisick also Answ. Seldome or neuer but if at any time they doe whence haue they beeing so simple and illiterate persons their skill but from the deuil or diabolicall tradition and who made the deuil thy Phisicion who if he should minister nothing but naturall things thou mightest not accept them from him 3. This remedie is worse and more desperate then the disease because Gods curse followeth it who in his law hath commanded that whosoeuer goe a whoring after such should be stoned with stones and if any turne after such hee will set his face against them to cut them off Leu. 20.6 And according to this threatning he hath executed visible iudgements against it euen against Kings themselues who thinke themselues most free to do their pleasure as 1. Chr. 10.13 14. Saul died for his transgression that hee committed against the Lord euen against the word of the Lord which hee kept not and in that hee sought and asked counsell of a familiar spirit therefore the Lord slewe him and turned the kingdome to David Asa neuer came off his bed for this sinne 2. King 1.16 and more not only Kings but whole nations were cast out before his people for this sinne and not only they but euen his owne people were cast among the nations when they followed these waies of theirs Isa. 2.6 Better were it therefore to die of a disease in the hand then be recouered by the hand of the deuil 4. Marke how the deuil hath circumvented such a partie 1. Hee hath robbed him of his faith in God because hee maketh hast 2. of his fealtie and subiection to God because hee either denieth Gods gouernment or the equitie of it 3. Hee hath got in him what hee desired to winne from Christ but could not namely to take vp another meanes of safetie then God had appointed 4. Hee hauing thus set vp himâ—selfe for such a mans God hee maketh him commit execrable Idolatrie in ascribing to the deuil himselfe that which is proper to God and Iesus Christ. First a power of healing which the deuil hath not further then God permitteth him to the iust blinding of the sinner Secondly a faith and perswasion in that power that it shall be auaileable to him which is nothing else but a secret confederacie and league with the Deuil without which nothing can be done This the Lord implyeth in the bounding of his lawes as Leuit. 19.31 Yee shall not seeke c. for I am your Lord as if hee had said you ought to depend vpon mee and not vpon the enemie of mankind Levit. 20.6 Yee shall not goe a whoring but be holy as if hee had said haue nothing to doe with such an impure spirit if you would be an holy people Quest. But if God would not haue them to helpe why doth he giue them such power of curing of foretelling things to come and reuealing hidden things Answ. The power of curing is from Satan God iustly permitting him to the further deluding of vnbeleeuers 2. Neither doth the wizard foretell things to come but the Deuil by them such things as hee by the quicknesse of his spirituall nature seeth present in the causes or which God permitteth himselfe to be the worker of and easie it is for him to discouer the theife which himselfe tempted to steale 3. The Lord permitteth all this not that we should trust him or vse him but to trie whether we will depart from our God the case here is the same with that of the false Prophet who must not be beleeued when hee foretelleth things that come to passe Why then may some say doth God suffer them to foretell such things The text answereth The Lord thy God tempteth thee whether thou wilt cleaue vnto him or no. Let all such persons as haue sought to them consider betime how they haue broken couenant with God betaken themselues to Satans helpe broken prison to their greater punishment and made stones bread let these bewaile the sinne and renounce it neuer was Saul in so fearefull a case as when he runne vnto the witch by his owne confession God was departed from him Let no man lessen this sinne or dare to defend such limbs of the deuill vnder titles of good wise or cunning persons seeing these cursed blessers draw townes and countries after them into their owne damnation Let none thinke it a slight matter to counsell others to this sinne and remember that by the law of God they ought to die that seeke to thrust people from their God and driue them to the Deuil a farre greater sinne is this then that which the Lord maketh capitall Fourthly here we haue also strong consolation that Christ is stronger then the deuil 1. Ioh. 4.4 stronger is he that is in vs then hee that is in the world looke how strong the Father is so strong is the Sonne and therefore his strength is as farre aboue Satans as the Creators is aboue the creatures Hence we are sure none can take vs out of his hands not the world Be of good
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
latter is the latter words of the verse in hand 3. It maketh vs like him 1. Ioh. 3.7 little children he that doth righteousnesse is righteous as he is righteous 4. it is a marke of our regeneration and a fruit of faith easier discerned then it selfe 1. Ioh. 3.10 In this are the children of God knowne and the children of the deuill he that doth not righteousnesse is not of God 5. much blessing is vpon the head of the righteous saith Salomon The blessing of God comes downe vpon him and discends to his posteritie God hath blessed him and hee shall be blessed in his person in his estate in his name in his goods in this life and in the life to come The blessing of men also comes vpon him the loines of the poore blesse him the Church of God blesseth him yea turne him what way he will the blessing of goodnesse meeteth him euerie way God giueth him according to the worke of his hands often euen here in this life and if that should faile he being marked for a member of the Church militant he shall be in due time remooued into the holy mountaine of heauen where he shall dwell who worketh righteousnesse Psal. 15.2 Thus much of the description of a religious person now of his priuiledge Secondly the priuiledge of a religious man is that a beleeuer of any nation vnder heauen of any calling sex or condition of life is accepted of God Where it may be asked whether God whose grace is most free be bound by any thing which any man can do to accept of him I answer a man is to be considered two wayes 1. as in the state of his corrupt nature before his calling and conuersion and thus he hath nothing worthie loue and nothing which prouoketh not further hatred here are no works which are not wicked and stained such a filthy puddle cannot send out one droppe of sweete water not any cleane thing can be brought out of such filthinesse all this while can be no acceptance of the person or of the work no sight of any present obiect in such a partie nor any foresight of any future faith or worke whereby the Lord can be mooued to accept him for then the freedome of his grace should be hindered 2. As he is conuerted and now reconciled vnto God called by the word regenerated by the spirit and hauing his heart purified by faith Now the Lord looking vpon him sees him not as he was before all naked and lying in his blood and filthinesse but beholding him in the face of his Christ he espieth his owne image vpon him yea and his owne workmanship vpon him and thus commeth the person to be first accepted And then in the second place the worke of such a person cannot but be also pleasing vnto God not for any worthines or perfection in it selfe for euen the best worke of the best man from imperfect faith and imperfect knowledge is so farre from meriting as that it needeth pardon but 1. because it commeth from an accepted person 2. is a fruit of faith 3. a testimonie of obedience vnto Gods commandement 4. the imperfection and staine of it is couered and wiped awaie with Christs most absolute obedience And thus both the person fearing God and his working of righteousnesse is accepted of God Vse 1. To comfort the godly poore who find but strange entertainment in the world where they are strangers who hence learne that as the world loueth her owne so God loueth and accepteth his owne in what countrie or condition soeuer they be the which comfort if they had not to sustaine their hearts withall they could not but thinke themselues the most miserable of all men so many sinnes they see which God may see in them so many temptations with which they are daily toyled so many discouragements without them to cast them downe or backe at the least against all which this one consideration shall be able to beare them vp that the eies of the Lord are vpon them that feare him and by these eyes he seeth their wants to supply them their iniuries to relieue them their sorowes to mitigate them their hearts to approoue them and their workes to accept them 2. Those that feare God must also be accepted and respected of vs as they be of God and it cannot be that those who loue God should not loue his image in his children Dauids delight was wholly in the Saints and such as excelled in vertue so must we frame our iudgement and practise to the Saints of God before vs who haue made but small account of great men if wicked and preferred very meane ones fearing God before them Thus that worthy Prophet Elisha who contemned not the poore Shunamite fearing God told wicked Iehoram king of Israel that if he had not regarded the presence of good Iehosaphat he would not so much as haue looked toward him or seen him Nay euen the Lord himselfe hath gone before vs herein for example who for most part respecteth poore and meane ones to cal them to partake of his grace passing by the great noble and euerie way more likely of respect if we should iudge according to the outward appearance Dauid the least of his brethren was chosen king Gideon the least in all his fathers house appointed by God the deliuerer of his people and indeede the meanest Christian beeing discended of the blood of Christ and so nobly borne deserueth most respectiue entertainement in the best roome of our hearts 3. This doctrine teacheth all sorts of men to turne their course from such earnest seeking after honours profits preferments and such things which make men accepted amongst men and as eagerly to pursue the things which would bring them to be accepted of God such as are faith feare of God loue of righteousnesse good conscience and the like which things bring not onely into fauour with God but often get the approbation of men at least so farre as God seeth good for his children Rom. 14.17 18. The kingdome of God is not meate and drinke that is hath not such neede of such indifferent things as these are but righteousnesse peace and ioy in the holy Ghost those are the essentiall things to be respected of all such as are the subiects of that kingdome of grace And to vrge the godly hereunto marke the Apostles reason in the next verse for whosoeuer in these things serueth Christ is ACCEPTABLE vnto God and approoued of men such a mans wayes please the Lord and then he maketh his enemies become his freinds Vers. 36. The which word he declared or sent to the children of Israel preaching peace by Iesus Christ which is Lord of all Of all other readings I follow this not onely as the plainest but because it most aptly knitteth this verse with the former as a cleare proofe of it For hauing said that now he knewe that whosoeuer whether Iew or Gentile did now purely worship
much more concerning this argument which willingly I forbeare 3. that they might vnder this title acknowledge him according to the Scripture to be the rod of the stocke of Iesse and a plant going out of his rootes which by the same word is signified Isai. 11.1 4. That they and we might hence gather that he was sanctified and set a part vnto most holy purpose beeing a true Nazarit neither by vowe nor commandement for then he might neither drinke wine nor touch the dead which he did and caused others also to doe the same nor yet cut his haire which in likelihood both by the custome of the Iewes and Pauls speach 1. Cor. 11.7.14 he did but by most perfect holinesse and absolute puritie of his whole man whereof those Nazarites were but shadowes that so he might be a perfect Sauiour and high Priest separate from all sinners Heb. 7.26 Whence note how the prouidence of God in ouerruling euery particular circumstance is manifestly cleared The very particular places assigned for this and that purpose are accuratly set downe to shew how those seauen bright eyes of Gods prouidence which goe ouer all the world haue beene euer waking and watchfull ouer both predictions and accomplishments to bring them iust together in the iust point and period foreappointed Christ must not be borne neither in Egypt nor in Nazaret nor in his fathers house but in a iourney and in an Inne at Bethlem because it was so foretold that Bethlem the least of all the cities of Iudea should be made the highest in this priuiledge Againe Christ though the sonne of Dauid must not be brought vp in Bethlem the citie of Dauid nor yet beeing of the Kings seed in Ierusalem the citie and seat of the Kings but in Nazaret that he might be called a Nazarite Whatsoeuer therefore God hath promised in the Scriptures waite in faith for the accomplishment this prouidence will not suffer it vnaccomplished but make not hast he hath a due season for it which thou must patiently expect and the patient abiding of the iust shall not miscarie 2. Note hence that Christ was the only true Messiah and could not haue beene so if he had not beene of Nazaret and such a Nazarite as the Prophets foretold The Iewes tooke offence hereat as too base a place for the Messias whom they expected to rise out of euen Nathaniel himselfe could aske if any good could come out of Nazaret and this was in scorne added as a part of his stile and title written in three tongues vpon the crosse Iesus of Nazaret King of the Iewes and as they delt with the head so also with the members for presently after the death of Christ the Christians were in scorne also called Nazarits that is silly fooles that did beleeue in such a Messiah as came from Nazaret But we must know that the wisedome of God would haue him hereby generally proclaimed the Messias and Sauiour of the world both to Iewes and Gentiles as also confirme our faith and affiance in him made knowne to vs to be such a one as in whom we also become Nazarites that is sanctified and consecrated vnto God 3. Note hence that the Messias must needes be come alreadie because he must be a Nazarite by education as of Bethlem by birth which places haue beene long since destroyed and hopelesse of euer beeing builded vp againe or that in them the Iewes should euer recouer any authoritie And is it not a wonderfull blindnesse that the Iewes should still looke for their Messias out of a towne which hath beene destroyed a thousand and fiue hundreth yeares agoe the very place of which cannot be assigned Our request to God must be for them that he would remooue that thicke vayle which to this day is drawne ouer the hearts of his owne ancient people Secondly By whom was Christ called to this office By God who anointed him for that which is said of one part of it namely his preisthood is true of the whole No man taketh this honour to himselfe but hee that is called of God so neither Christ tooke this honour to himselfe but expected that voice Thou art my Sonne How often did Christ witnesse of himselfe that he came not of himselfe but was sent by his Father Ioh. 5.37 My Father that sent mee witnesseth of mee and in that chapter because the Iewes obiected that he came of himselfe he telleth them six times that his Father sent him yea hath sealed him his commission as he saith Ioh. 6.27 Him hath God the Father sealed that is made his commission authenticall as men doe their deeds by their seale and set vpon him an impression or character anointing him with oyle of grace aboue all his fellowes yea himselfe beeing an expresse image of his Fathers substance in him he hath laid vp all treasures of wisedome and knowledge that from his fulnesse we might receiue grace for grace Whence 1. we learne that no man ought to thrust himselfe into any office or function nor runne before he be sent but wait till God giue him a calling thereunto For shall Christ who had the spirit of God without all measure waite his Fathers leysure and expect his fathers voice and shall we who haue receiued the spirit scarce in any measure runne and ride and shooue and thrust in before we haue any commission drawne or sealed by God who euer carried such post-hast happily How miserably perished proud Absolon who though it not inough to be the Kings sonne vnlesse he thrust his Father out of his kingdome Corah and his complices would haue beene Rulers but that the earth would not suffer them aboue it What shall I speake of Vzza Vzziah and the rest who found the Lord as good as his word against such which goe on any arrand and he send them not they found the Lord comming many waies against them as he often threatneth in Ier. 23.30.31 c. 2. If God haue called Christ to this office we must carrie our selues dutifully and reuerently vnto him whom as the Father hath called so he will defend and establish in his place and reuenge such as rebell against him This is that the Prophet teacheth in Psal. 2.2 that if the greatest Kings band themselues together against the Lord and against his Christ the Lord out of heauen will laugh them to scorne he will speake to them in his anger and vex them in sore displeasure and the ground of all this is laid downe vers 6. Euen I haue set my King vpon Sion as if he had said shall I set vp a King and dare ye rebelliously resist him or seeke to displace him Let vs take heede it befall not vs as it did the Iewes taxed in the parable of the King letting out his vinyard which sent his seruants for his rent to the husbandmen and afterwards his sonne but they beat the one slew the other acknowledged neither surely no more grace remaineth for
him the second time if they had seene him rise and so opened the graue that all might see the bodie was gone Thirdly the whole humanitie was raised glorified For 1. his bodie put off all such infirmities and passions as he pleased to make triall of for our sakes that he might be a more merciful high Priest such as are hunger thirst cold wearinesse paine and death it selfe and contrarily put on such excellent qualities as are fit for a glorified bodie such as are agilitie brightnesse incorruption immortalitie and the like But here two rules must be remembred the former that none of these qualities are diuine properties for although the deitie personally inhabiting this humane nature doth adorne it with all perfection of most excellent qualities yet must they still be conceiued as finite and created accidents which destroy not the nature of a bodie they beautifie it but deifie it not they make it not omnipresent nor yet invisible for then should it cease to be a bodie and become a spirit to which onely these can agree The latter rule is that although Iesus Christ rose most glorified yet did he still while he was vpon earth vaile his maiestie and shewed not himselfe in that perfect glorie the degrees of which he was now entred into not onely because he would reserue the full manifestation of it vntill the last iudgement but also in regard of his disciples and faithfull ones that they might be able to discouer the selfe same bodie which they had formerly well knowne and that his surpassing glorie should not hinder or affray them from that further familiar conuerse with him whereby they beeing to be his witnesses might be confirmed and fitted to their testimonie by seeing hearing yea and touching him Hence was it that while he was on earth after his resurrection he would carrie the scars and prints of the speare and nayles that they might put their fingers into them for their better discerning of him Hēce also although he rose naked out of the graue and left the cloathes behind him for that was agreeable to the state of a glorified bodie which standeth no more in neede of cloathing for necessitie nor ornament then Adam did in the state of innocencie yet in respect of their infirmitie to whom he was to appeare he vsed cloathes and although he needed neither meate nor drinke yet for their sakes and ours he ate and drunke as we shall after see Secōdly as for the soule of our blessed Sauiour it was beautified with such a measure of knowledge as excelled all creatures men or angels euen such as was meet for such an head the Godhead reuealing vnto it all things which either it would know or in regard of his glorious office ought to know The like is to be said of righteousnesse holinesse and the rest of his graces wherein he was set so farre aboue all creatures as they all are not able to comprehend them and yet in regard of God all of them finite as his soule it selfe is The third point in this rising of Christ is the fruit or benefits of it which will appeare to be not so many as great if we attentiuely consider either 1. the euills that hereby he hath remooued or 2. the good things he hath procured vnto his people The former is manifest in that hence all the enemies of mans saluation are not onely vtterly subdued but made not onely not formidable and terrible as before but after a sort friendly at least beneficiall vnto beleeuers the which point after wee haue a little cleared we wil proceed to the second sort of benefits hence also accrewing Ioshua in leading the people and putting them in possession of the land of Canaan was in many things a singular type of Iesus Christ As that he beginneth where Moses endeth his calling was confirmed to him by the voice of God himselfe the ende of his calling to guid the people to the promised land of Canaan the destroying and casting out all the enemies that lifted vp hand against them the deuiding of the land according to their tribes and so preparing after a sort to euery one his mansion the establishing of lawes and ordinances to be obserued of all the subiects of that kingdome the peoples acknowledgment of him for their captaine their promise of franke obedience and of subiecting themselues to whatsoeuer hee commanded them In one word the whole historie doth represent our true Ioshua or Iesus who is the accomplisher of all Gods promises concerning the heauenly Canaan and the leader of Gods people to true felicitie but in no one action did this worthy Captaine of the Lords hostes more liuely resemble the truth or true Ioshua then when at one time in one caue hee slewe fiue Kings who beeing deadly enemies against the people of God made out a strong head and vnited their forces to hinder their peaceable possession For our Ioshua or Iesus which is all one went into the graue or caue where hee was buried and there met with and slew fiue mightie Tyrants and came out a most glorious conquerer The names of these fiue Kings were 1. Sinne. 2. Death 3. Hell 4. Satan 5. the World ouer all whom Christ by his powerfull resurrection most gloriously triumphed The first of these enemies is Sinne who had for euer raigned in vs to death and held vs vnder his power if Christ had not broken his power by his resurrection So saith the Apostle If Christ be not risen againe We are yet in our sinnes But it is plaine this enemie is foiled for if the guilt of one sinne had remained vnabolished and Christ had not paied the vttermost farthing he had neuer risen againe But against this wil be obiected that notwithstanding Christs rising we see sinne rule and raigne in the most and hath as much dominion and power as it euer had or can haue and if we looke at the best they haue many sinnefull actions found in their hands plainely arguing that sinne mooueth and stirreth and is not dead in them How say wee then that Christ by his resurrection hath slaine it Answ. We must here obserue a two-fold distinction whereby we shall more easily loose this knot First of persons some are members of his bodie and some yea the most are not some are sheepe but the most are goates some are in communion with him as the science set and growing in the roote but the most are out of fellowship with him and are no otherwise knit vnto him then a science tyed to a tree by a thred I meane by the slender thred of outward profession Now as the head only imparteth of the life sence motion protection light and comfort which it hath to the members of it owne bodie and no other euen so the head of this mysticall bodie quickneth mooueth protecteth enlightneth graceth saueth only such as are in true communion with him for these sheepe only hee giueth his life
made aliue euen in the instant of which he had spoken 2. The impotencie of his enemies who although they watched him sealed him vp laid an heauie stone vpon him were euery way cautelous to keepe him down till the third day was past and he not stealing away secretly in the dead time of the night but rose with noise and warning euen in the morning yet could they no more stay him then they could the sunne from rising and running his course 3. The benefit which the world of beleeuers obtaine by his rising againe set down by the Euangelist Luk. 1.78 Through the tender mercie of our God the day spring from an high hath visited vs 79. To giue light to them that sit in darkenesse and to guide our feete into the way of peace The Chronologers further obserue that this was the day wherein Moses lead the Israelites through the sea wherein all the troupes of Pharaoh and his hoast were drowned Euen so our Lord Iesus this third day lead all the Israel of God out of the spirituall Egypt of blindnesse and filthinesse but gloriously triumphed ouer all the bands of Satan sinne and death all which were sunke like a stone into the bottomelesse pit of hell Other obseruations concerning this day might be inserted out of authors which because I see no sound ground for them out of the Scriptures I will omit them that I may now come to the lessons which out of this circumstance wee may drawe for our further instruction First we learne hence that all the promises of God shal be in due season accomplished whatsoeuer may seeme to come betweene them and vs For seeing Christ beeing dead both could and did performe his promise to his Church will not hee much more beeing aliue and in his glorie doe it The Israelites had a promise of a good land they must in the meane time suffer much oppression in Egypt for the space of 430. yeares together but the selfe same night when the tearme was expired they went out against the heart and yet at the entreatie of Pharaoh and his people In like sort Ioseph had a dreame that the Sunne and Moone and the 12. starres should worship him in the meane time he must be cast into the pit and dungeon where he can see neither sunne moone nor starre many dayes and yeares passed wherein he saw nothing but the cleane contrarie yet in the due season of it this dreame was accomplished And the reason is because 1. God is true of his word hee cannot lie nor repent and 2. he is able to fulfill whatsoeuer passeth from his mouth for shall any thing be hard or impossible to God or shall any power or death or the graue it selfe falsifie it Leane thy selfe then vpon this truth of God hast thou a promise of outward or inward peace health wealth or any other good thing which thy heart can wish hold this promise fast in the midst of thy heart wait for the accomplishment of it it shall not faile thee so farre as thy Father seeth good for thee if it be delaied and deferred euen this also shall turne to thy best Hast thou a promise of life euerlasting hold it by the faith of thy soule as the ayme and end of all thy faith religion for all the miseries of this present life shall not be able to defeat thee of it Hast thou the promise of the resurrection of the bodie after death sticke to this article of thy faith also nothing could hinder the rising of thy head no more can let but the members shall be where the head is not the graue not fire not water not the bellyes of beasts or fishes but they shall giue vp their dead and further the accomplishment of the word of their Creator The second obseruation is that as the Lord of life raised not his Sonne as soone as he was dead but he must lie in the graue two dayes yea and the third also till his case seemed desparate to the Disciples themselues euen so may the members of Christ lie long in the graues of their miserie yea so long as their case seemeth desperate and all that while the Lord not onely deferreth but seemeth to denie their helpe and vtterly to neglect them Abraham had the promise of a sonne by Sarah he looked euery yeare for him ten twenty yeares together nay till the thirtieth yeare till it was not with Sarah as with childing-women in so much as she laught when she heard it the case in nature was desperate who would haue thought but that God had forgotten his promise which Abraham himselfe in all that time if God had not shoared vp his faith might haue forgotten but though long first yet at length the Lord found out a time fit enough to bring his word to passe Dauid in like manner had the promise of the kingdome but in the meane time hee was so traced and hunted by Saul that he said in himselfe I shall surely one day fall by the hands of Saul but howsoeuer the Lord still deferred his promise he knewe not how to breake it the kingdome was rent from Saul and giuen to him that was better then he Now the cheife reasons of this dealing of the Lords with his children are these 1. In Gods delayes there is a seasonable time for all the graces which he giueth to be set on worke such as are faith patience hope prayer all which cease in the accomplishment Secondly he will haue his childrens case often desperate that his owne hand may be acknowledged in giuing them vnexpected deliuerance How could Israel but acknowledge his outstreached arme in their deliuerie when they saw nothing but the mountaines before them the enemies behind thē and the sea as a wall on either side and if the Lord had deliuered them before they came into the bottome of the sea as he easily could haue done the glorie of his worke had been obscured which all ages since haue admired and extolled till this day How did Ionah and the Niniuites acknowledge the finger of God in calling him to that ministerie when as he seemed vtterly cast away beeing buried in the whales belly three dayes and three nights for when by the powerfull word of God the fish was commanded to cast him on the drie ground what a worthy fruit of conversion it had in them generally the history doth declare What great glorie the Lord wonne to himselfe by sauing Daniel not from the den but from the lyons teeth in the denne and the three children not from the furnace but the verie fire in the furnace it appeareth in that the verie heathen Kings themselues made publike edicts that no God but Daniels and no God but Sadrachs c. should be worshipped through all their dominions because no God could deliuer their worshippers as he had done Thirdly the Lord often longer absenteth himselfe from his owne children that when he is returned they might make
admitted them to eate and drinke with him after hee arose from the dead the latter in the next verse in that hee sent out his Disciples with commandement to preach vnto the people and especially to acquaint them with the Article of faith concerning his comming againe to iudge the quicke and the dead In which two actions namely of sending out his Disciples and iudging of the world his Kingly office doth notably put forth it selfe And caused that hee was shewed openly 1. It behooueth Christ to make open shew and manifest knowledge of his resurrection 1. Because as hee had beene openly put to death and openly buried that none could doubt of the truth of either so this beeing as maine a beame as lyeth in all the frame of our religion it was meete that it should be as sufficiently cleared and as litle lyable to exception as any of the former which it had not beene if it had not beene as openly confirmed and therefore he would for the space of fortie daies by many bodily appearances to many credible persons at once and by many other infallible tokens make it euident that the same bodie which was crucified hauing the same hands feete and side which were pearced and wherein the prints yet remained euen the same finite and circumscribed bodie which was to be seene and handled and no other was now raised from the graue and loosed from all the bands of death 2. Because somethings remained to be done by Iesus Christ betweene his resurrection and ascention which craued his manifest presence As 1. he was further to instruct his Disciples in the things which appertained to the kingdome of God namly in all the doctrine they were to teach and all the ordinances they were to obserue in the externall gouernment of the Christian Churches vnto the end of the world and therefore the Euangelist sheweth vs how Christ begunne at Moses and all the Prophets and opened vnto them in all the Scriptures the things that were written of him and not onely the Scriptures but their eyes and their hearts to vnderstand and be warmed and affested with the same 2. He was to establish and send out into all the world in his owne person the Apostles to preach the Gospell which he pleased to deferre till this time when by his glorious resurrection they might see that all power was giuen him in heauen and in earth 3. He was to confirme this their extraordinarie ministrie by an extraordinarie Sacrament namely breathing vpon them and giuing them the holy Ghost that is some smaller measure of gifts as a pledge for the time but directing them also when and where to expect the plentifull powring out of the spirit vpon them after his departure as it was most miraculously performed in the day of Pentecost after they had a while wayted at Ierusalem for the promise of the Father 4. Hee was by miracle to confirme to his Disciples the truth of his resurrection that they might be better fitted to the testimonie of it as hee did by that miraculous draught of fish whereby they knew that hee was the Lord. 5. In that also hee was according to that which the Scriptures had foreprophecied of him and himselfe also often foretold to ascend vp bodily and visibly into heauen whence hee descended so to shew himselfe the Sonne of God and our high preist lifted vp higher then the heauens to open heauen for vs and carrie our flesh before hand thither where in the meane time bee maketh requests for vs it was meet in the presence of all the eleuen and they all beholding that hee should openly and according to his bodie be visibly and locally taken vp as the Angels witnessed Act. 1.11 Now though in these and other regards it was meet hee should shew himselfe openly yet would hee not so openly shew himselfe as to all the people but only to such as his wisedome thought sit to behold him Quest. But why did not Christ after his resurrection ride in an open triumph before all the people In all reason it would haue made much to the confusion of his enemies and the comfort of his freinds It could not haue bin but if hee had risen in the sight of the soldiers and had gone into Ierusalem among the Scribes Pharisies into the Temple among the Doctors into Pilats pallace they would all haue beene stricken downe and confounded in the remembrance of their so cruell and wicked a fact if they had beene so plainely and sensibly conuinced of it Answ. We may not suffer our folly to prescribe to the wisedome of God whose waies are not our waies The foolishnesse of God is wiser then men and the weaknesse of God is stronger then men And there be sundrie iust reasons why Christ neither would nor did so openly shew himselfe For 1. Hee declareth hereby that his kingdome is not of this world for then hee would haue shewed himselfe vnto the world whereas after hee rose from death hee would not shew himselfe but to those of his owne kingdome Neither needeth hee for the furthering of his kingdome the helpe or witnesse of the great ones in the world for then would hee haue passed by the Scribes and Pharisies the Doctors and great Rabbies whose words would easily haue beene taken and shewed himselfe to a few poore and abiect men and women Neither commeth his kingdome with outward pompe and obseruation as humane kingdoms doe his triumph is correspondent to his conquest both of them spirituall and inward not discernable but to the eye of the soule 2. The time was now come wherein Christ was not to be knowne any longer according to the flesh the world that had so knowne him before must know him so no more but only by dispensation for the time that such as were to witnesse of him might take the better notice of him 3. The wicked had made themselues vnworthy to see him any more and this was a part of the iust iudgement of God vpon them who had so despighted him they saw him once and were sufficiently conuinced by the Scriptures by his miracles his life and his doctrine all which because they despised and wilfully thrust the kingdome of God from them they are iustly left of God and Christ and permitted to be further blinded that they may vpheape the measure of their sinnes 4. As for the godly the Lord would not haue their faith to depend vpon the witnesse of the eies and sight of the wicked and vngodly but vpon a diuine testimonie namely vpon such as were appointed of God for it and this is a sure ground of faith 5. If Christ had openly appeared to all the people hee had falsified his owne word who had threatned them that because when hee would haue gathered them as an hen her chickens vnder her wing but they would not they should not thenceforth see him till they could say blessed
commission and commandement to his Apostles to become Preachers witnesses as of other points so especially of this that howsoeuer he was adiudged to death according to that iudgement executed and laid as one foyled by death for the space of three dayes yet he is now gloriously raised againe and appointed of God the Iudge of all that euer haue liued doe or shall liue to the end of the world In the verse wee haue three things to be handled 1. that preaching is a reuerent and necessarie ordinance of Christ himselfe And he commanded vs to preach vnto the people and to testifie 2. The obiect of this ordinance or what we must preach namely Christ that hee is c. 3. What particular doctrine concerning Christ must more especially be preached that he is ordeined of God a iudge of quicke and dead In the first of these are two branches to be cleared 1. That preaching is the ordinance of Christ. 2. The necessitie which will easily be deduced from the former That Christ instituted this holy ordinance is plaine Matth. 28.19 Goe preach to all nations baptising them c. the which commission that it was extended beyond their persons to such as should in after ages succeed them appeareth by his last words and behold I am with you to the end of the world And that the ordinarie teachers are no lesse the gift of Christ then the Apostles themselues is as plaine Ephes. 4.11 he therefore gaue some to be Apostles some Prophets some Euangelists some Pastors and some Teachers Neither must this trouble vs that both in this place alleadged as also in some other it is attributed to the Father to send and giue Pastors according to his owne heart and sometime to the holy Ghost Act. 20.28 Take heede to your selues and the flocke ouer which the holy Ghost hath made you ouerseers 1. Cor. 12.11 and all these things worketh euen the selfe same spirit distributing to euery man seuerally euen as he wil For 1. all these externall workes are common to all the three persons and where any one of them are named in any action done without themselues no one of them is excluded but all the three must be included 2. The diuinitie of Christ is not obscurely prooued in that the same glorious actions of the Father and the holy Ghost are ascribed also vnto him as from heauen whither he ascended to giue seuerall gifts for the worke of the ministerie 3. That wee might better instruct our selues in their seuerall order and manner of working the selfe same action for the Father is the fountaine and the first author of all these gifts the Sonne properly is the distributer and giuer for the Father worketh all in vs by the Sonne and both of them by the communication of the blessed spirit euen as the sunne by his beames sendeth light and heat vnto the inferiour creatures Obiect But this ordinance of preaching seemeth not to be Christs because it was long before his incarnation and nowe remaineth after his ascention when he cannot call men as he called the Apostles while hee was on earth Answ. The Ministrie of the Gospel in the proper acception of it hath two things to be considered First the beeing of it Secondly the vertue and efficacie of it The beeing of it as it was the Ministerie of the new Testament wherein glad tydings were published to all nations was temporarie beginning in the time of Christ and shall haue end with the world yet can it be called no new doctrine because the summe and substance of it was though more obscurely deliuered to Adam and the Fathers of the old Testament But if we consider the vertue and efficacie of it it is an eternall Gospel during from the beginning of the world to all eternitie Now therefore will it not follow that because it was before his incarnation it was not his but rather therefore it was his who was before Abraham was the cheife Prophet of his Church that raised according to the seuerall ages of his Church such men as were fit either more obscurely as before his comming when rather some Evangelicall promises of things to come were preached then the Gospel it selfe or else more manifestly to preach and open the misteries of the kingdome of God And this latter kind of preaching was not before his incarnation neither was it fully setled before hee ascended into heauen and from thence gaue gifts to men that thereby hee might shew himselfe a carefull head and gouernour of his Church euen then when hee was set downe at the right hand of his Father It is true indeed that before Christs suffring he called his Apostles instructed and furnished them with many gifts of the spirit yea and these gifts were increased very much after his resurrection whereby they were more confirmed in their Apostleship and although they did before Christs death exercise the office of Apostleship in Iudea amongst the lost sheepe of the house of Israel yet had they not receiued that fulnesse of the spirit and power from aboue which was necessarie to Apostles before they had receiued in visible forme of fierie tongues the spirit in abundant measure whereby they were before all the people of the world after a sort solemnly inaugurated and confirmed to be the Apostles of Iesus Christ neither had they till after Christs resurrection receiued this commandement of which our Apostle speaketh To preach to all nations and to euery creature vnder heauen the practise of which commandement they tooke vp after that they hauing staied at Ierusalem for the promise the spirit came vpon them and they were endued with power from on high As for the second branch of the obiection that because ordinarie Pastors and teachers are not immediatly called by Christ beeing now in heauen therefore they are not ordained by him it is false for of the Pastors and elders of Ephesus is said that the holy Ghost made them ouer seers and Paul accounteth Apollos ordained by Christ as well as himselfe 1. Cor. 3.5 What is Paul and who is Apollos but the Ministers by whom yee beleeue and as the Lord gaue to euery man only the difference must be obserued in their calling both are called of Christ but the Apostle by himselfe immediatly not by men the ordinarie Pastor called of him by the Ministerie of man I call it a Ministrie because the whole power and authoritie of the Church in calling Ministers is but a seruice vnto Christ approouing declaring and testifying to the Church those whom Christ hath called And therefore both before his incarnation a long time and after his ascension also the exhortation which was enforced vpon beleeuers turne in this tenor to day if yee heare his voice harden not your hearts Whence we conclude that his voice hath ouer sounded in the Church and so shall doe in the ministrie of his seruants vntill his comming againe to iudgement hee that heareth them heareth him
to strike the wicked and vngodly with terror and dread seeing the Lord Iesus shall come from heauen in such power and maiestie and all to iudge and condemne them whom when they shal see arraied with vengeance against them no meruaile if they be driuen to their wits ends yea as it is with guiltie malefactors when they see the iudge comming in so honourably attended so shall it be here this very glorie of Christ shall strike them with feare horror and amazednesse and force them to all miserable and unauaileable shifts and to wish if it were possible that the rocks would fall vpon them and crush them to peeces so as they might neuer come before his presence for the great day of the Lord which is to all the wicked of the world a blacke day a cloudy day a dismall day this day is come and they cannot abide it Secondly this iudgement shall be righteous and according to the truth Rom. 2.2 We know that the iudgement of God is according to truth Heb. 1.8 Thy throne O God is for euer the scepter of thy kingdome is a righteous scepter Thou louest righteousnesse and hatest iniquitie Hitherto is to be referred that of Daniel 7.9 who saith that this iudge shall sit vpon a great white throne alluding to the white Ivorie throne of Salomon but infinitly more glorious the whitenesse be rekoning the puritie and righteousnesse both of the Iudge and the iudgement for euery man shall receiue according to his workes Here shall be no conceilment of things for he will bring euery secret into iudgement hee will lighten all things that are hid in darknesse and make the counsells of the hearts manifest Here shall be no daubing or saluing vp of bad matters in corners no pleading of lawyers who craftely cloud the truth of causes for gaine no respect of persons no fauouring for the sake of any freinds nor feare of foes or any displeasure Here shall be no inducement by gifts which blind mens eyes to peruert iudgement the purest gold of Ophir shall guild no matters here for what shall gold or siluer pearles or Iewells doe when heauen and earth shall be on a light fire Here shall be no sanctuaries nor priuiledged persons or places to hinder the course of iustice hence shall be no appeales but euery person shall receiue an eternall sentence of euery cause according to the truth and equitie of it for else the Iudge of all the world should not doe right Vse 1. To comfort Gods children who in this world are herein conformed vnto Christ for the most part causes and sentences passe against them and their light is darkned their innocencie by the might and mallice of the wicked troden down but then shall they be sure of the day God will cause their vprightnesse to breake out as the sun in his strength for when wickednesse shall turne the sinner into hell righteousnesse shall deliuer their soules from death 2. To teach them to possesse their soules in pacience when they see the confusions that are in the world to beware of reuenge but commit all as Christ himselfe did to him that iudgeth righteously We must be content for a while to see our righteous waies depraued our good repaied with euill by euill men and be so farre from thinking hence that there is no prouidence or care in God ouer his children as that we must necessarily conclude hence this iudgement day Obserue the rule Eccles. 3.16 When thou seest in the place of iudgement wickednesse and iniquitie in the place of iustice thinke in thy heart surely God will iudge the iust and the wicked for there is a time for euery purpose and worke and Chap. 5.7 If in a countrie thou seest oppression of the poore and the defrauding of iudgement and iustice be not astonied at the matter for hee that is higher then the highest regardeth it The same ground doe the Apostles often lay to raise this same exhortation vnto patience in enduring wrongs as Philip. 4.5 Let your patient mind be knowne vnto all men the Lord is at hand Iam. 5.7 Be yee also patient and settle your hearts for the comming of the Lord draweth neere As if these holy men had said with one mouth looke not to haue your right here in this world as neither the wicked haue their hyre but wait the appointed time as the husbandman doth for the weekes of haruest and this time is the comming of the Lord before which time neither is the full recompence of righteousnesse giuen to the Saints nor punishment rendred vnto the wicked in the full measure of it Grow not wearie of well doing though ye meete with nothing but discouragements no◠out of loue with the practise of pietie although the world hate you for it as it did your head before you for in due season yee shall reape if ye faint not 3. This teacheth men carefully to looke to all their workes and waies that they be iust and iustifiable such as will hold water as we say For there is a day of triall when all those causes which they haue by mony freinds or wicked pollicie contriued and ouerwaied in shall be brought about againe into a cleare light and put into the ballance of equitie it selfe where they shall be found too light And thinke seriously with your selues how causes words and actions will abide the triall o◠that day which euen for the present can bring no sound comfort to the heart but rather heauinesse to the heart accusation and guiltinesse to the conscience feare in the thoughts and shame in the face if any man should know how impiously and iniuriously they haue beene contriued how many oppressions wrongs cruelties vsuries reuengefull suits only commensed to make men spend their goods and loose their peace how much of many mens estates would giue a loud witnesse against their owners but that men will not so long before hand trouble themselues with such thoughts Well looke to thy selfe whosoeuer thou art If thy conscience now accuse 〈◊〉 or can accuse thee but thou wilt either stifle it or stop thine eares against the crie of it know that it hath a voice and will doe good seruice to this iudge one day a thousand witnesses cannot doe more then it will doe it will bring backe old reckonings which Christ hath not reckoned for and set them in order before thee when thou that canst find none now shalt haue leysure inough to looke into them but all to the breaking of thy heart and increase of thy torment that thou didst not till too late looke into thy reckonings Now to all such as mind hereafter to look into so maine a business as this is I will for the present commend only one rule whereby they may discerne whether their actions will abide the triall that abideth them and that is this If the word of God doe now approoue them they will then be iustifiable but whatsoeuer word or
nor diuerse from it no priuate opinions which are the causes of scismes and heresies nor vaine conceits or iangling which breede questions but no godly edifying It was not onely their precept but practise also as Act. 26.22 Paul spake no other things then those which the Prophets and Moses did say should come to wit that Christ should suffer and that he should be the first that should rise from the dead Nay the Lord of the holy Apostles Iesus Christ himselfe preached no other doctrine of whom it is said Luk. 24.27 that he beganne at Moses and all the Prophets and interpreted vnto them in all the Scriptures the things which were written of him shall the Sonne of God who might haue made euery word he spake Scripture tie himselfe to the Scriptures and make them the ground of all his sermons and shall not weake men who cannot without error depart an haire breadth from them be carefull to containe all their doctrine within the limits of them especialy seeing nothing else bindeth the conscience of the hearer 3. The Apostle knewe that this was a conuincing argument if hee could perswade his hearers that he did deliuer nothing but propheticall doctrine for all men Iewes and Gentiles were easily perswaded that Moses and the Prophets spake directly from God yea and the most blinded and wilfull Iewes at this day professe that if wee can prooue Christ the Messiah from Moses and the Prophets they will beleeue in him so as in great wisedome did the Apostle adde this testimonie to all the former knowing that that is the onely â—ound ground of teaching when men can be perswaded that what they heare is vttered from the mouth of God as by this testimonie his hearers were Now in the verse we haue three things to consider of 1. The generallity of this testimonie that all the Prophets beare witnesse vnto him 2. The scope and ende of their witnesse that men might beleeue in his name 3. The fruit of this beleefe that beleeuers might receiue remission of sinne For the first we will by a briefe induction make it appeare that all the Prophets bare witnesse vnto Christ and then gather some obseruations from it To beginne with Moses who by Christ his owne confession writ of him In Genesis the first thing after the creation and fall is the maine promise that the seede of the woman should breake the serpents head Exodus setteth out Christ our Passeouer Leuiticus in all those sacrifices pointeth out Christ our sacrifice Numbers setteth before our eyes Christ our brasen serpent lifted vp vpon the crosse Deuteronomie describeth Christ our chiefe Prophet whom whosoeuer wil not heare he must die the death Ioshuah beareth his name and most liuely resembleth him in slaying the enemies of Gods people and bringing them into the promised land The Iudges were all Sauiours and types of him The booke of Ruth sheweth the family whence he sprung Samuel Kings and Chronicles his genealogie and the verie persons of whom he discended especially Dauid and Salomon both eminent types of him Ezrah and Nehemiah built the second Temple into which hee was to enter and so to become the glorie of it as both Aggee and Malachie foretold Iob knew that his redeemer liued and that hee should see him last on the earth David in the Psalmes acknowledged that the stone which the builders refused was become the cheefe stone of the corner and expresseth the pearcing of his hands and feete Salomon in the Proverbs describeth his wisedome and eternitie In the Canticles his contract and espousalls with the Church Isay is called the euangelical Prophet then whom no Euangelist could more liuely expresse his person his doctrine his life death buriall resurrection and ascension that hee seemeth rather to write an historie of something past then a prophecie of things to come Ieremie plainely stileth him the Lord of righteousnesse Ezechiel in all his darke shadowes figureth out the gouernment of Christ from point to point Daniel reckoneth the very yeare and time when the Messiah shall be slaine at the end of whose 70. weekes Christ was put to death The small Prophets testifie of him also with as ioynt consent 1. Malachie mentioneth with him his forerunner Iohn Baptist. 2. Micha describeth the place of his birth And thou Bethlem of Ephrata art little among the thousands of Iudah yet out of thee shall hee come forth that shall be ruler in Israel whose goings forth haue beene from the beginning and from euerlasting 3. Zacharie nameth the place of his education which was Nazaret There must hee grow that must build the Temple of the Lord. 4. Hagge prophesieth of his comming into his Temple and purging it 5. Nahum wisheth Iudah to behold on the mountaines the feete of him that declareth and publisheth peace which tydings none can bring but through Iesus Christ the prince of peace 6. Obediah promiseth to Iudah and Ierusalem such Sauiours as should aduance and set vp the kingdome of the Messiah and sâ— the kingdome shall be the Lords that is Christs who shall raigne in his Church for euer and of whose kingdome there shall be no end 7. Ionas in his owne person preached his death buriall and resurrection in that hee was swallowed of the whale and lay three daies in the bellie of it and in the third day was cast aliue on drie land 8. Hosee recordeth his triumph and victorie ouer death O death I will be thy death O graue I will be thy destruction 9. Abacuk the sending out of his blessed Gospel into all the world by his Apostles so as all the earth should be filled with the knowledge of God as the waters couer the sea 10. Ioel foretelleth of his ascention and the powring out of his spirit vpon all flesh 11. Amos of the calling of the Gentiles a fruit of that ascension which hee calleth the raising of the tabernacle of David as Iames notably applieth it Act. 15.16 12. Zephanie shadoweth his second comming to iudgement and sheweth what a fearefull and terrible day it shall bee to all the wicked of the earth Thus haue we shortly seene all the Prophets witnessing vnto the doctrine taught in this sermon by our holy Apostle And that the cheife aime and drift of all these Master builders was to lay this the maine foundation of all our religion that Iesus Christ the Sonne of Marie was the Sonne of God the true Messias the Lord of all and the onely Sauiour and Redeemer of the world First note hence what is the true consent which all teachers must ayme at in the deliuerie of any doctrine vnto the people of God namely the consent of the Prophets and Apostles it forceth not a doctrine to be orthodoxe or auncient for a man to say all the Fathers are of this minde which is the Popish cry for all their heresies but to this doctrine giue all the Prophets and all the Apostles
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